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£ibrarjp  of  t:he  theological  ^eminarjp 

PRINCETON  •  NEW  JERSEY 


Donation  of 
Samuel  Agnew 
of  Philadelphia,  Pa. 

BR  515  .L5  no. 12677 
Williams,  Roger,  16047-168 
The  bloudy  tenent  of 
persecution  for  cause  of 


THE 


BLOUDY     TENENT 


PERSECUTION 


CAUSE     OF    CONSCIENCE     DISCUSSED 


MR.  COTTON'S  LETTER 

EXAMINED      AND      ANSWERED. 


BY  ROGER   WILLIAMS. 


WI 


EDITED    FOR 


Cfte  iHansferU   Unollpss  ^otitt^, 

BV 

EDWARD    BEAN    UNDERHILL. 
LONDON: 

PRINTED   FOR   THE   SOCIETY, 

BY    J.     HADDON,     CASTLE    STREET,     PINSBURY. 

1848. 


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  prin- 
ciples and  purposes,  to  seek  a  home  and  a  refuge  from  perse- 
cution 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.^  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."  The  patent  secured  to  them,  how- 
ever, 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 

*  Bancroft's  Hist,  of  U.  S.  i.  342.     Knowles'  Life  of  R.  Williams,  p.  31, 
'  See  Broadmead  Records,  Introd.  p.  xxii. 
a  3 


VI  A    BIOGRAPHICAL    INTRODUCTION. 

A  few  nuid  hovels  alone  marked  the  place  of  their  future 
abode.  On  their  passage  they  arranged  the  order  of  their 
government,  and  bound  thcnit^elves  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  an-angement  of  their  church  polity. 
After  several  conferences,  the  order  detennined  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  j\Ir.  Houghton  ruling  elder.  They  agreed  Math  the 
church  at  Plymouth,  "  That  the  childi-en  of  the  faithful  are 
church  members  with  their  parents,  and  that  their  baptism  is 
a  seal  of  their  being  so." ' 

The  church  was  thus  self-constituted.  It  owned  no  alle- 
giance 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 
Avith  the  church  which  had  so  unnaturally  driven  them  away ; 
but,  as  they  said,  they  separated  from  her  corruptions, 
and  rejected  the  human  inventions  in  worsliip  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 

=»  NealV  Hist,  of  N.  Englaml,  i,  141,  144.  Baillie's  Dissuasive,  p.  fib".  Mather's 
Magnalia.  i.  \'.). 


^    BIOGRAPHICAL    INTRODUCTIO-^^  H  S  0  XyC  G  I  0  li 

usually  observed  in  the  administration  of  bapriS®r\and  thie'Kl  --J^J^i 
Lord's  Supper,  and  a  wider  door  for  the  entrance  of  membets " ' ' ' 
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."* 

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  prac- 
tise 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  interpo- 
sition of  the  hand  of  God.^ 

Roger  Williams  was  at  this  time  little  more  than  thirty 
years  of  age — "  a  young  minister,  godly  and  zealous,  having 
precious  gifts."  ^  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  educa- 
tion to  Sir  Edward  Coke,  Avho,  accidentally  observing  his 
attention  at  public  woi'ship,  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 

*  Neal,   i.    144.      Bancroft,    i.   350.       England,  i.  45. 
Cotton  Mather's  Magnalia,  book  i.  p.  *  Knowles,  p.  37. 

19.     Backus'  Hist,  of  Baptists  in  New  *  Bancroft,  i.  3f)7. 


viii  A    BIOGRAPHICAL    INTRODUCTION. 

evident  that  his  education  was  liberal,  and  that  he  had  a 
good  acquaintance  with  the  classics  and  the  original  lan- 
guages 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  scrip- 
tures." ^  At  tliis  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.^  It  is  probable  that  it  Avas  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  encour- 
aged. Doctrines  subversive  of  popular  rights  were  taught, 
and  the  sermons  containing  them  published  at  the  king's 

'  Knowlcs,  p.  23,  391.     Backus,  i.  with   tliem   in   their  use   of   Common 

608.  Prayer."    Bloody  Tenent  more  Bloody, 

"  "Master  Cotton  may  call  to  mind  ji.  12.     See  also  pp.  43  and  374  of  the 

that  the   discusser    [Williams],   riding  present  volume.     Baillie's    Dissuasive, 

with  himself  and  one  other  of  precious  p.  55. 

memory,  Master  Hooker,  to  and  from  '  In  his  letter  to  Major  Mason,  he 

Sempringham,  presented  his  arguments  refers  to  "  King  James,  whom  I  liave 

from  scripture,  why  he  durst  not  join  spoke  with."     Knowlcs,  p.  31. 


A    BIOGRAPHICAL    INTRODUCTION.  Ix 

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  Pre- 
lacy," 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  Wil- 
liams 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  ofience,  as 
it  was  a  breach  of  the  first  table."  ^  Moreover,  so  imjDure 
did  he  deem  the  communion  of  the  church  of  England,  that 
he  hesitated  to  hold  communion  with  any  church  that  con- 
tinued 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.- 
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  com- 

^  Such  is  Governor  Winthrop's  testimony.     Knowlcs,  p.  46". 
*  Welde's  Answer  to  W.  R.  p.  10.    4to.  1644, 


X  A    BIOGRAPHICAL    INTRODUCTION. 

pliance  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  chui'ch.  As  a  congregational  and  independent  com- 
munity, 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.  ^ 

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  1 2th  of  INiay  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  jNIr.  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 

■^  Hatkus,  i.  54,  57. 


A    BIOGRAPHICAL    INTRODUCTION.  XI 

civil  rights.  "  Not  only  was  the  door  of  calling  to  magis- 
tracy 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."  ^  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  subse- 
quent pages  of  this  volume.^ 

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,  accord- 
ing 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."  ^  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  liis  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  Am- 
sterdam, had  done."^     It  was  during  his  residence  at  Ply- 

'  See  pp.  287,  247,353.     Knowles,  church  formed  without  it,  were  deprived 

pp.  45,  49.     Backus,  i.  49.     Bancroft,  of  the  franchise.     Backus,  i.  77. 

i.  3fi0.     At  Taunton,  the  minister,  Mr.  *  See  pp.  247,  287,  353,  &:c.     "Mr. 

Streete,  "  publicly  and  earnestly  per-  Cotton   effectually  recommended,  that 

suaded    his   church    members   to   give  none   should    be   elected    nor   electors 

land  to  none  but  such  as  might  be  fit  therein,    except    such   as   were   visible 

for  church  members:  yea, not  to  receive  subjects  of  our  Lord  Jesus  Christ,  per- 

such  English  into  the  tov,-n."     Bloody  sonally  confederated  in  our  churches." 

Tenent  more   Bloody,  p.  283.     By   a  Mather's  Magnalia,  b.  iii.  p.  21. 

subsequent   law   no    church    could    be  ^  Backus,  i.  54.     Knowles,  p.  50. 

constituted  without  the  sanction  of  the  '  Knowles,  p.  53.     Mr.  Cotton,  in  his 

magistrates:    and  the  members  of  auy  Answer  to  Roger  Williams,  tells  us  that 


xii  A  bio(;raphical  introduction. 

mouth  that  he  acquired  that  knowledge  of  the  Indian 
language,  and  that  acquaintance  with  the  chiefs  of  the  Nar- 
ragansetts,  which  became  so  serviceable  to  him  in  his  banish- 
ment. 

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,  Avhen,  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."  ^ 

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  Calvlnist,  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  Cam- 
bridge in  1648.  The  civil  laws  were  adjusted  to  the  polity 
of  the  church,  and  w^hile  nominally  distinct,  they  supported 
and  assisted  each  other,** 

"elder    Brewster    wamcMl    the    whole  '  Knowles,  pp.   42,    43.      "It  was 

church  of  the  clanger  of  his  spirit,  which  requested   of   Mr.   Cotton,"    says    his 

moved  the  better  part  of  the  church  to  descendant  Cotton    Mather,  "that   he 

be  glad  of  his  removal  from  them  into  would  from  the    laws  wherewith  God 

the  Biiy."     Cotton's  Answer,  p.  4.  governed  his  ancient  people,  form  an 

'  Mather's  Maijnalia,  iii.  20.  Cotion's  abstract  of  such  as  were  of  a  moral  and 

Way  ol'  Cong.  Churches,  pp.  IC,  30.  lasting  equity;  which  he  performed  as 


A    BIOGRAPHICAL    INTRODUCTION.  X1H 

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  banish- 
ment.9 

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  mao^istrates 
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 
inductedto  the  office  of  teacher.^ 

Occasion  was  soon  found  to  punish  the  church  and  its  re- 
fractory 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 

acceptably  as  judiciously He  Williams,  p.  4.     This  is  usually  bound 

propounded  unto  them,  an  endeavour  up  with  the  "  Bloudy  Tenant  Washed," 

after  a  theocracy,  as  near  as  might  be  and  cited  as  part  II. :  it  is,  however,  a 

to  that  which  was  the  glory  of  Israel,  separate  piece,  and   separately  paged, 

the  peculiar  people."    Magnalia,  iii.  20.  and  is  Cotton's  Answer  to  the  second 

Backus,  i.  79.  treatise  in  this  volume. 

^  Knowles,  p.  57,  61.     Master  John  '  Cotton's  Answer,  p.  4.     Knowles, 

Cotton's     Answer    to    Master    Roger  p.  61.     Mather,  vii.  7-     Backus,  i.  57. 


XIV  A    BIOGRAPHICAL    INTRODUCTION. 

anticliristliin."  A  new  accusation  was  made  ou  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  worslup  of  God,  and  cause  him  to  take 
the  name  of  God  in  vain.  He  was  heard  before  all  the 
ministers,  and  very  clearly  confuted."-  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  wliich  they  had  a  just 
claim.  ^ 

This  fla2;rant  wrong  induced  Mr.  Williams  and  his  church 
to  write  admonitory  letters  to  the  churches  of  which  these 
magistrates  Avere  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  minis- 
terial 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 


"  Knowlcs,  p.  6G.  Backus,  i.  67,  CR.     See  also  p.  422  of 

^  So  Wintbrop.  Knowlcs,  pp.  68—70.       this  volume.     Cotton's  Answer,  p.  4. 


A    BIOGRAPHICAL    INTRODUCTION.  XV 

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."*  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  chm'ch  from  apostacy  and  heresy."^  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.6 

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 

*  See  p.  372.     Cotton's  Answer,  pp.  here,  and  that  before  any  conviction, 

5,  9.    Cotton  treats  his  sickness  as  a  and  yet  maintaineth  the  same  without 

"  check  from  the  hand  of  God,"  p.  56.  any  retractation  ;  it  is  therefore  ordered 

■'*  See  pp.  387,  388.  Bancroft,  i.  373.  that  the  said  Mr.  Williams  shall  depart 

"  Knowles,  pp.    71,    72.     The  sen-  out    of    this    jiu-isdiction    within    six 

tence  was  as  follows  : — "  Whereas  Mr.  weeks,  now  next  ensuing,  which,  if  he 

Roger  Williams,  one  of  the  elders  01  neglect  to  perform,  it  shall  be  lawful 

the  church  of   Salem,  hath   broached  for  the  governor  and  two  of  the  magis- 

and  divulged  divers  new  and  dangerous  trates  to  send  him  to  some  place  out  of 

opinions,  against  the  authority  of  magis-  this  jurisdiction,  not  to  return  any  more 

trates ;  as  also  writ  letters  of  defamation,  without  licence  from  theCourt."  Backus, 

both  of  the  magistrates  and  churches  i.  69,  70. 


XVI  A    BIOGRAPHICAL    INTRODUCTION. 

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.^  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.  AViUiams  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.^ 

'  Cotton's  Answer,  p.  2().  *  Cotton's  Answer,  p]).  27—30. 


A    BIOGRAPHICAL    INTRODUCTION.  XVII 

Oil  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."^  It  were  easy  to 
represent  opposition  to  the  patent  of  New  England  as  over- 
throwing 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.^  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  pro- 
ducing 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,  Eccle- 
siastical laws  were  made  every  whit  as  stringent  as  the  canons 
of  the  establishment  of  the  mother  country.  Already  Ave  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  pay- 
^  Bloodv  Tenent  more  Bloody,  p.  276.  »  Eancroft,  i.  327. 
b 


XVlll  A    BIOGRAPHICAL    INTRODUCTION. 

ment  of  dues  enforced  by  magisterial  power. '^  "  Three 
months  was,  by  the  law,  the  time  of  patience  to  the  excom- 
municate, 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.^  In  1644,  a  law  was  promulgated 
against  the  baptists,  by  Avhich  "  it  is  ordered  and  agreed, 
that  if  any  person  or  persons,  within  tliis  jurisdiction,  shall 
either  openly  condemn  or  oppose  the  baptizing  of  infants," 
or  seduce  others,  or  leave  the  consreg-ation  durin";  the  ad- 
ministration  of  the  rite,  they  "  shall  be  sentenced  to  banish- 
ment." The  same  year  we  accordingly  find  that  a  poor  man 
was  tied  up  and  whipped  for  refusing  to  have  his  child 
sprinkled.'*  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  tlu'ough  the  "  sad  evil  "  "  of  the  civil  magis- 
trates dealing  in  matters  of  conscience  and  religion,  as  also 
of  persecuting  and  hunting  any  for  any  matter  merely  spiri- 
tual and  religious,"  which  he  opposed,  was  he  banished.^ 

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  pro- 
minent, in  his  articles  of  accusation,  the  question  of  the 

'  See  pp,  240,  257,  262.     Mr.  Cot-  the  elders  and  others,  and  admonished 

ton  pleads  that  anabaptists  and  others  by  the  church  at  Salem."     To  avoid 

were  not  compelled  against  conscience;  more  trouble,  she  went  amongst   the 

nor  were  they  punished  for  conscience'  Dutch;  but  was  excommunicated.     In 

8ake;  but  for  si/injn/;  against  conscience.  1(551,  the  Rev.  J.  Clarke  and  Mr.  0. 

Tenent  Washed,  pp.  165,1{]9;  Backus,  Holmes,  of  Rhode  Island,  for  visiting 

j.  98.  a  sick  baptist  brother  in  Massjichusctts, 

'  See  pp.  186,  331;  Bloody  Tenent  were   arrested,   fined,  imprisoned,  and 

more  Bloody,  p.  122.     By  the  law  of  whipped.     At  an   earlier  period,  they 

September  6,  1638,  the  time  was  ex-  had  been  compelled  to  leave  Plymouth 

tended  to  six  montlis.     Backus,  i.  45,  for  their   opinions.      Mr.    Cotton    ap- 

98;  Bancroft,  i.  349.  proved  of  this.     Backus,  i.   146,  207, 

*  «  The  Lady  Moody,  a   wise   and  225. 
amiable  religious  woman,  being  taken  *  Williams's LettertoEndicot.  Bloody 

with  the  error  of  denying  baptism  to  Tenent  more  Bloody,  p.  305.     See  p. 

nfants,  was  dealt  withal  by  many  of  245. 


A    BIOGRAPHICAL    INTRODUCTION.  XIX 

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- estab- 
lished 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.^ 
The  other  party,  although  declaiming  against  the  supposed 
corruptions  of  the  church,  loved  its  stately  service,  its  govern- 
mental  patronage,  its   common  prayer,   and  its  parishional 

"  "  Whilst  he  lived  at  Salem,  he  nei-  much  as  in  hearing  the  word  amongst 

ther  admitted,  nor  permitted  any  church  them."     Cotton's  Answer,  p.  G4.     See 

members  but  such  as  rejected  all  com-  p.  397  of  this  volume, 
munion  with  the  parish  assemblies,  so 

h  2 


XX  A    BIOGRAPHICAL    INTRODUCTION. 

assemblies  :'^  these  were  the  puritans  who,  in  Xew  England, 
became  Independents,  or  Congrcgationalists^ —  in  Old  Eng- 
land, during  the  Commonwealth,  chiefly  Presbyterians,  and 
some  Independents  :  to  these  Mr.  Cotton  belonged. 

]Mr.  Williams  thought  it  his  duty  to  renounce  all  connec- 
tion with  the  oppressor  of  the  Lord's  people,  and  also  with 
those  who  still  held  communion  with  her.'-*  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  pol- 
luting, 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  i\Ir.  Williams.  lie  was  rio;ht  in  reG;ardino; 
the  relation  of  the  Congregational  polity  to  the  civil  state  in 
Kew  England  as  implicitly  a  national  church  state,  although 
that  relation  was  denied  to  be  cxplicithj  national  by  Mr. 
Cotton  and  his  brethren.  "  I  affirm,"  said  Williams,  "  that 
that  church  estate,  that  religion  and  worship  which  is  com- 
manded, or  permitted  to  be  hut  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."  1 

It  is,  however,  to  this  contro^'crsy  that  we  are  indebted 

'  "  Tlie  substance  of  the  true  estate  tcmptinjr  to  draw  away  the  Salem  church 

of  churches  abidetli  in  their  congrcga-  froni  liolding  communion  with  all  the 

tional   assemblies."     Cotton's    Answer,  churches  of  the  Bay,  "  because  we  tol- 

p.  109.     Cotton  refers  here  to  the  par-  crated  our  members  to  hear  the  word 

ish  congregations.  in  the  jianshes  of  England."     Tenent 

«  See  pp.  243,  244,  392.     Mather's  Washed,  p.  lO'G. 
Magnalia,  i.  21.  i  See  p.  246.     Bloody  Tenent  more 

"*  Cotton  charges  Williams  with  at-  Bloody,  p.  230. 


A    BIOGRAPHICAL    INTRODUCTION.  XXI 

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.^  It  seems 
to  have  been  a  part  of  a  somewhat  extended  correspondence 
between  them,  and  to  have  originated  in  Mr.  Cotton's  two- 
fold 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  de- 
fence 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  inaccura- 
cies, 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. '^ 

In  the  Colonial  Records,  the  date  of  Mr.  Williams's  sen- 
tence is  November  3,  (1635).  He  immediately  withdrew 
from  all  church  communion  with  the  authors  of  his  sufier- 
ing-s.  A  few  attached  friends  assembled  around  him,  and 
preparations  were  made  for  departure.^  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 

2  It  must  have  reached  Willicams  a/fer  justice   of  the   sentence   when    it   was 

his  settlement  at  Providence.     Cotton,  passed." 

in  1647,  says  he  wrote  it  about  "half  a  *  Cotton  says,  "  Some  of  his  friends 
score  years  ago,"  which  would  give  the  went  to  the  place  appointed  by  himself 
date  of  1C37.  beforehand,  to  make  provision  of  hous- 
'^  See  p.  377.  Cotton's  Answer,  p.  ing  and  other  necessaries  against  his 
8,  9,  13,  36 — 39.  "  I  did  never  intend  coming."  Answer  p.  8,  This,  how- 
to  say  that  1  did  not  consent  to  the  ever,  is  very  doubtful. 


XXJl  A    BIOGRAPHICAL    INTRODUCTION. 

Lord's  day  addresses  were  attractive  to  many,  and  Avithdrew 
them  from  the  con<xre2:ations  of  the  dominant  sect.  Pro- 
yoked  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."  ^ 

His  wife  and  two  children,  the  youngest  less  than  three 
months  old,  were  left  behind.  By  a  mortgage  on  his  pro- 
perty 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."'' 

After  fourteen  weeks'  exposure  to  frost  and  snow,  "  not 
knowing  what  bread  or  bed  did  mean,"  he  arrived  at  See- 
konk,'  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."  * 
*  See  p.  338.  Knowles,  p.  73.  Back-       sickness  upon  him."     Answer,  p.  57. 
us,  i.  70.     Govcnior  Winthrop  had  pri-       This  he  might  not  choose  to  see. 
vately  advised  him  to  leave  the  colony.  *  See  p.  370.     Knowles,  p.  395. 

The   friendship   of  this   eminent   man  ^  Now  called  Rehoboth. 

was  of  frequent  service  to  our  exile.  '  Quoted  from  his  "  Key,"  &c.,  by 

Cotton   declares  that  the  officer  who       Knowles.       101. 
served  the  warrant  saw  "  no  sign   of 


A    BIOGRAPHICAL    INTRODUCTION.  XXUI 

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  intima- 
tion 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  ?  "  9  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 
sprun^'"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  con- 
siderable addition  to  this,  occasioned  by  the  detour  rendered 
necessary  to  avoid  the  settlements  on  the  Bay,  the  time  con- 

^  The  land  at  this  spot  still  bears  the  designation  of  "  What  Cheer." 


XXIV  A    BIOGRAPHICAL    INTRODUCTION, 

sumed  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.* 
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  Avaiving  all  other  thoughts  and  emotions  I  steered  my 
course  from  Salem,  though  in  winter  snow,  into  these  parts." 
Again,  "  It  pleased  the  ]\Iost  High  to  direct  my  steps  into 
this  bay ; "  wliich  words  would  seem  only  applicable  to  a 
voyage  by  water.  "I  was  sorely  tossed  for  one  fc^^.teen 
weeks."  This  language  is  evidently  such  as  would  be  most 
natural  in  referring  to  a  passage  by  sea.-  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  ma4e  to  the  sea  as  the  scene  of  some  of  those  hardships  he 
endured.  It  is  moreover  known  that  travelling  at  that  time 
was  cliiefly  by  water,  that  AVilllams  was  a  skilful  boatman, 
and  that  he  possessed  a  boat  of  his  own  soon  after  his  settle- 
ment at  Providence.  In  the  view  of  these  particulars,  we 
are  constrained  to  the  conclusion  that  j\Ir.  Williams  journeyed 

^  The   vivid  and  dramatic  poem  of  wilderness,   and    amid    its   savage    in- 

Judge  Durfee,  entitled  "  What  Cheer  ? "  habitants. 

is    founded    on    the   supposed    events  '•*  Letter  to  Major  Alason.    Knowles 

of   his  journey  through   this   howling  p.  394,  Benedict,  p.  449. 


A    BIOGRAPHICAL    INTRODUCTION.  XXV 

by  sea,  often  landing  to  seek  for  food,  and  to  hold  intercourse 
with  the  natives  as  to  his  final  settlement.* 

On  reaching  Providence,  the  first  object  of  Mr.  Williams 
would  be  to  obtain  possession  of  some  land.  This  he  acqviired 
from  the  Narragansett  Indians,  the  owners  of  the  soil  sur- 
rounding 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  commvmicated  my  said  purchase 
unto  my  loving  friends  [whom  he  names],  who  then  desired  to 
take  shelter  here  with  me."  *  This  worthy  conception  of  his 
noble  mind  was  realized,  and  he  lived  to  see  a  settled  com- 
munity 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.' 

The  year  1638  witnessed  the  settlement  of  Ehode  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/^     This  was  a  cruel  law,  for  thus  trading 

'  This  view  has  been  ably  advocated  *  Knowles,  p.  103,  112.     Backus,  i. 

by    General     Fessenden,   from    whose  00,  94. 

manuscriiJt    some   of    the   above    par-  °  Letter  to  Mason.    Knowles,  p.  398. 

ticulars  are  taken  by  Benedict,  in  the  *  Backus,  i.  95,  115,     Knowles,  p. 

new  edition  of  his  Hist,  of  the  Bap-  148. 
tists,  p.  449. 


XXVI  A    BIOGRAPHICAL    INTRODUCTION. 

was  hindered  with  the  English  vessels  frequenting  Boston, 
from  whence  came  tlie  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  Wil- 
liams, "  that  many  thousand  pounds  cannot  repay  the  very 
temporary  losses  I  have  sustained,"  by  being  debarred  from 
Boston.'' 

In  jNIarch  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.  HoUiman  was  selected 
to  baptize  ]\Ir.  Williams,  who  then  baptized  Mr.  Holliman 
and  ten  others.  Thus  was  founded  the  first  baptist  church 
in  America.*^  On  the  1st  of  the  following  July,  Mr.  Wil- 
liams 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.9 

Mr.  Williams  appears  to  have  remained  pastor  of  the 
newly  formed  church  but  a  few  months.  For,  while  retain- 
ing 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.^  He  seems 
rather  to  have  conceived  that  the  church  of  Christ  had  so 

'  Knowles,  p.  149,  395.  »  Backus,  i.  107.     Knowlcs,  p.  176. 

■  Knowles,  p.  lf)5.  Benedict,  p.  4  41 .       II;in1niry,iii.  571. 
Biickus,  i.  105.  1  i);ickua,i.  107, 108.  Knowlcs,p.l70. 


A    BIOGRAPHICAL    INTRODUCTION.  XXVll 

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  ncAV  apostolic,  or  specially  commissioned 
messenger  from  above.  Various  passages  in  the  present 
volume  Avill  be  met  with  wliich  favour  this  view:^  the  fol- 
lowing 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  pre- 
sence of  God,  bring  in  the  result  of  a  satisfying  discovery, 
that  either  the  begetting  ministry  of  the  apostles  or  messen- 
gers 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."^  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  Avas  opposed  to  "  the  office  of 
any  ministry,  but  such  as  the  Lord  Jesus  appointeth."  Per- 
haps in  the  following  assertion  of  Mr.  Cotton  we  have  the 
true  expression  of  Mr.  Williams's  vicAvs.  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  neAV  apostles  to  plant  churches  anew."  '* 

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  ac- 

^  As   p.   40.     Cotton   says,   he   fell  Cotton's  Answer,  p.  2.     The  insinuation 

"from   all   ordinances    of    Christ   dis-  in  this  passage  is  both  unjust  and  untrue, 

pensed    in   any   church   way,  till  God  '  Pp.    4,    379.      Knowles,    p.    172. 

shall   stir    up   himself,   or    some    new  Callender's    Historical    Discourse,    by 

apostles,  to  recover  and  restore  all  or-  Dr.  R.  Elton,  p.  101. 

dinances,  and  churches  of  Christ  out  of  *  Cotton's  Answer,  p.  9. 
the   ruins  of  anti-christian  apostacy." 


XXViu  A    BIOGRAnilCAL    INTRODUCTION". 

counted  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.^  But  many  were  the  examples  of  an 
opposite  course  occurring  in  the  neighbouring  colony  of 
Boston.  Not  satisfied  Avith  having  driven  Williams  and 
many  more  from  their  borders  by  their  oppressive  measures 
ao"ainst  conscience,  the  General  Court  laid  claim  to  juris- 
diction 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  pos- 
sible, 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  territoi'ies  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.^ 

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  Loixl  Warwick  Avas  the 
head.     Aided   by   the   influence    of  his   friend.    Sir  Henry 

*  Knowlcs,   p.    181.      Callentlcr,   p.  his  franchise    for   refusing  to  his  wife 

159.     Backus,  i.  112.     Bancroft,  i.  380.  liberty  of  conscience,  in  not  permitting 

The  attachment  of  the  Rhode  Islanders  her  to  go  to  Mr.  Williams's  meeting  as 

to  this  great  principle  receives  a  curious  often  as  requisite.     Backus,  i.  95. 
illustration  in  the  case  of  one  Joshua  •  Backus,  i.  147. 

Verin,  who  was  deprived  for  a  time  of 


A    BIOGRAPHICAL    INTRODUCTION.  XXIX 

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.^ 

With  this  charter  Mr.  Williams,  in  the  summer  of  the 
same  year,  returned  to  New  England,  and  landed  at  Boston, 
Sept.  17  th,  emboldened  to  tread  this  forbidden  ground  by  a 
commendatory  letter  to  the  Governor  and  Assistants  of  the 
Bay,  from  sevei'al  noblemen  and  members  of  parliament. 
The  first  elections  under  this  charter  were  held  at  Ports- 
mouth in  May  1641,  when  the  General  Assembly  then 
constituted,  proceeded  to  frame  a  code  of  laws,  and  to  com- 
mence the  structure  of  their  civil  government.  It  was 
declared  in  the  act  then  passed,  "  that  the  foi*m  of  govern- 
ment established  in  Providence  Plantations  is  democrati- 
CAL,  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  trans- 
gression 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."  ^ 
Mr.  Roger  Williams  was  chosen  assistant,  and  in  subsequent 
years  governor.  Thus  under  the  auspices  of  this  noble- 
minded  man  Avas  sown  the  germ  of  modern  democratic  insti- 
tutions, 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  indis- 

^  Backus,  i.  148.     Knowles,  p.  198. 

"  Elton,  in  notes  to  Callencier,  p.  230.     Knowles,  p,  208. 


XXX  A    BIOGRAPHICAL    INTRODUCTION. 

solubly  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  AVorld  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  Avith  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."  ^ 

From  this  treatise  was  taken  those  aro;uments  ajjainst 
persecution,*  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  laAV  of  the  love  of  the 
'  Sec  p.  3C.     ^  See  Tracta  on  Liberty  of  Conscience,  pp.  214 — 22o. 


A    BIOGRAPHICAL    INTRODUCTION.  XXXI 

gospel,  and  without  his  knowledge,  published  it,  with  his 
reply,  adding  thereto  a  refutation."  ^  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  Rox- 
bury,  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. '^  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  there- 
fore 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."  ^  The  authorship  of  it  is 
attributed  to  Mr.  Cotton  by  Mr.  Williams.  This  Mr.  Cot- 
ton denies.  He  charges  Mr.  Williams  with  a  "  double  false- 
hood :"  First,  in  saying  that  he  wrote  it ;  second,  that  the 
ministers  who  did  write  it  sent  it  to  Salem.^     This  "  bluster- 

^  Bloudy  Tenent  Washed,  p.  1.  cavils  of  turbulent  spirits,  clearly  mani- 

'  Bloody  Tenent  yet  more  Bloody,  fested  wherein  liberty  of  conscience  in 

pp.  4,  290.     The  only  edition  known  matters   of  religion  ought   to  be  per- 

to  us  of  the  prisoner's  iirguments  with  mitted,  and  in  what  cases  it  ought  not, 

Mr.  Cotton's  reply,  is  of  the  date  1646,  by    the    said    Mr.    Cotton.      London, 

with  the  following  title:  "The  Contro-  Printed  for  Thomas  Banks.  1646."     It 

versie  concerning  Liberty  of  Conscience  is  a  quarto  pamphlet  of  fourteen  pages, 

in  Matters  of  Religion,  truly  stated,  and  and   signed   John   Cotton,  and   agrees 

distinctly  and  plainly  handled  by  Mr.  with  Williams's  copy  of  it  in  the  "Bloudy 

John  Cotton  of  Boston  in   New  Eng-  Tenent." 

land.     By   way    of   answer    to    some  *  See  p.  189. 

arguments  to  the  contrary  sent   unto  *  Bloody  Tenent  Washed,  pp.  150, 

him,   wherein    you    have,    against    all  192. 


XXXU  A    BIOGRAPHICAL    INTRODUCTION. 

ing  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  infonnation  :'^  it  was  therefore  imworthy  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  Disci- 
pline was  agreed — in  the  year  1647,  Mr.  Mather's  model  was 
that  out  of  which  it  was  chiefly  taken."  ^  Or  perhaps  it  may 
preferably  be  regarded  as  the  result  of  an  act  passed  by  the 
General  Court  in  the  year  1634,  av herein  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  preserva- 
tion of  that  uniformity  and  peace  of  the  churches."^  Certain 
it  is,  that  the  principles  of  tliis  document  pervade  all  the 
subsequent  legislation  of  the  colony,  and  many  of  its  con- 
clusions 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  an- 
tagonist to  intellectual  and  religious  freedom.  Other  treatises 
were  published  to  defend  New  England  practices  against  the 
observations  of  friends  in  Old  England,  which  are  occasion- 
ally referred  to  by  Mr.  A^  illiams;  but  in  none  of  them  Avere 
developed  to  the  same  extent,  that  persecuting  spirit  and 
theocratic  legislation  which  i\Ir.  AYilliams  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 

•  Bloody  Tenent  more  Bloody,  pp.  '  Mather's  Magnalia,  iii.  128,  v.  22. 

222,291.  "  Backus,  i.  G6. 


A    BIOGRAPHICAL    INTRODUCTION.  XXXIU 

publisher.  It  was  written  while  he  was  occupied  in  obtain- 
ing the  charter  for  Rhode  Island.  In  many  parts  it  bears 
evident  tokens  of  haste,  and  occasional  obscurities  show  that 
he  bad  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  New- 
castle, and  the  mutinies  of  the  poor  for  firing."  9  Neverthe- 
less, 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;^ 
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  magis- 
trate 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,  com- 
mandments, a  kingly  ofiice,  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."^ 

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  dis- 

9  Bloody  Tenent  more  Bloody,  p.  38.  *  The   Second  Part  of  the    Vanity 

'  Tracts  on   Liberty  of   Conscience  and  Childishness  of  Infants'  Baptism. 

and  Persecution,  1614—1661.  Hanserd  By  A.  R.     p.  27.     London,  1642. 

Knollys  Society,  1 846. 


xxxiv  A  juocaiAriiicAL  introduction. 

tractions  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  ditterent  opinions  of  their  brethren." 

The  same  year  in  which  the  "Bloudy  Tenent"  was  pub- 
lished, there  issued  from  the  press  "  The  Compassionate 
Samaritan,  Unbinding  the  Conscience,  and  pouring  oil  into 
the  wounds  wliich  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,' 
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  pubhcations  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,"^  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.^  To 
this  we  are  inclined  to  attach  some  confidence,  as  thereby  we 
may  account  for  the  extreme  rarity  of  the  book,  and  for  what 

=*  In  "  M.  S.  to  A.  S.  with  a  Plea  for  <!tc.,  4to.  1644. 
Liberty  of    Conscience    in   a   Church  *  London,  4to.  1644,  p.  13.   Cotton's 

Way,  Sec."     London,  1644.     4to.  p]).  Answer,  p.  2.     Orme's  Life  of  Owen, 

110.   Also  in  "0(o/iax«'n;  or,  the  grand  p.  100. 
imprudence  of  fighting  against  God,"  *  Tracts  on  Lib.  of  Conscience,  p.  270. 


A    BIOGRAPHICAL    IP'TRODUCTION.  XXXV 

is  in  fact  a  second  edition,  publislisd  in  the  same  year.  The. 
existing  copies  of  the  work  do  mt  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.^ 

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  Congregationahsts  of 
America.7  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."^ 

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  blond  of  the  Lambe  :  being 
discussed  and  discharged  of  blood-guiltinesse  by  just  Defence, 
&c.  ^^Tiereunto  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,^  various  examples  are  given 
of  the  character  of  this  reply,  and  of  the  tortuous  con- 
structions adopted  to  escape  the  home  thrusts  of  Mr. 
Williams.     As  compared  with  Williams's  work  it  displays 

»  These  differences  are  stated  by  Mr.  '  Baillie's  Dissuasive.  Epist.  Introd. 

Gammell  in  his  Life  of  Williams,  p.  ed.  1645.      Hanbiiry's   Memorials,  ii. 

215,  to  exist  in  the  two  copies  he  has  403;  iii.  110,  127. 

seen  in  America.     The  only  copies  we  ®  Bloody  Tenent  more  Bloody,  p.  38. 

have  seen  m  this  country,  are  those  in  ^  The  two   parts   of   this   work   are 

the  Bodleian  Library,  and  the  British  quoted  in  the  notes  to  this  volume,  as 

Museum  ;  both  of  which  have  the  table  "  Cotton's    Reply,"     and     «  Cotton's 

of  errata.  Answer." 

c  2 


XXXvi  A    lU()GRAPni(.Aj^    INTRODUCTION. 

(Treat  unfairness,  and  a  Ki&^t  lamentable  want  of  Christian 

^  •     •  •  I 

temper -And  spirit — it'ig  «  AVormwood  and  gall,"  to  use  Mr. 
Williams's  o^'B  ^yords.  | 

A  rejoinder  appeared  in  j^e  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  satis- 
faction to  place  in  the  hands  of  the  subscribers  is  of  great 
rarity.  But  six  copies  are  at  present  known  to  exist  of  the 
orio-inal  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.  INIr.  Williams's  Reply  to  INIr.  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 "  .         .         4  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 


XXXVlll  TABLi:    OF    CONTENTS. 

PAGE. 

A  notable  speech  of  King  James  to  a  great  nonconformist  turned  perse- 
cutor               45 

Civil  peace  discussed         .........  45 

The  ditference  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  blind- 
ness, &c .64 

The  difference  between  the  church  and  the  world,  wherein  it  is,  in  all 

places       ...........  65 

The  chiu'ch  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  apostatcd  under  the  Roman  popes 85 

Three  particulars  contained  in  tliat  prohibition  of  Christ  Jesus  concern- 
ing 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 


TABLE    OF    CONTENTS. 


XXXIX 


The  blood  of  souls,  Acts  xx.,  lies  upon  such  as  profess  the  ministry:  the 

blood  of  bodies  only  upon  the  state        ...... 

Usurpers  and  true  heirs  of  Christ  Jesus 

The  civil  magistrate  bound  to  preserve  the  bodies  of  their  subjects,  and 

not  to  destroy  them  for  conscience'  sake         ..... 
The  fire  from  heaven,  Rev.  xiii.  13,  2  Tim.  ii.  25,  26,  examined 
The  original  of  the  Christian  name,  Acts  xi.  .... 

A  civil  sword  in  religion  makes  a  nation  of  hypocrites,  Isa.  x.     . 
A  difference  of  the  true  and  false  Christ  and  Christians 
The  nature  of  the  worship  of  unbelieving  and  natural  persons 
Antoninus  Pius's  famous  act  concerning  religion     .         .         .         , 
Isa.  ii.  4,  Mic.  iv.  3,  concerning  Christ's  visible  kingdom,  discussed 
Acts  XX.  29,  the  suppressing  of  spiritual  wolves,  discussed 
It  is  in  vain  to  decline  the  name  of  the  head  of  the  church,  and  yet  to 

practise  the  headship  ....         ... 

Titus  i.  9,  10,  discussed 

Unmerciful  and  bloody  doctrine         ...... 

The  spiritual  weapons,  2  Cor.  x.  4,  discussed  .... 

Civil  weapons  most  improper  in  spiritual  causes 

The  spiritual  artillery,  Eph.  vi.,  applied         .         .         •         .         . 

Rom.  xiii.,  concerning  civil  rulers'  power  in  spiritual  causes,  largely 

amined      .......... 

Paul's  appeal  to  Caesar,  examined         ..... 

And  cleared  by  five  arguments  ...... 

Four  sorts  of  swords  ........ 

What  is  to  be  understood  by  evil,  Rom.  xiii.  4  ... 

Though  evil  be  always  evil,  yet  the  permission  of  it  may  sometimes  be 

good     ............ 

Two  sorts  of  commands,  both  from  Moses  and  Christ 

The  permission  of  divor     in  Israel,  Matt.  xix.  17,  18. 

Usury  in  the  civil  state  lawfully  permitted         .... 

Seducing  teachers,  either  pagans,  Jewish,  Turkish,  or  anti-christian,  may 

yet  be  obedient  subjects  to  the  civil  laws        ..... 

Scandalous  livers  against  the  civil  state 

Toleration  of  Jezebel  and  Balaam,  Rev.  ii.  14,  20,  examined 

The  Christian  world  hath  swallowed  up  Christianity 

Christ  Jesus  the  deepest  politician  that  ever  was,  yet  commands  he  a 

toleration  of  anti-christians 

The  princes  of  the  world  seldom  take  part  with  Christ  Jesus 

Buchanan's  item  to.  King  James  

King  James's  sayings  against  persecution  .... 

King  Stephen's,  of  Poland,  sayings  against  persecution 

Forcing  of  conscience  a  soul-rape 

Persecution  for  conscience  bath  been  the  lancet  which  hath  let  blood  the 

nations.     All  spiritual  whores  are  bloody 

Polygamy,  or  the  many  wives  of  the  fathers      .... 


100 
101 

103 
104 
105 
107 
109 
109 
110 
110 
112 

114 
115 
116 
117 
118 
119 

121 
128 
128 
131 
133 

136 
138 
138 

139 

141 
142 
143 
145 

149 
ISO 
151 
151 
152 
152 

152 
153 


xl  TABLE    OF    CONTENTS. 

PAGE. 

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  Elizalieth  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  per- 
secution           .         •         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 

Lamental)le  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 


TABLE    OF    CONTENTS.  xli 

PAGE. 

Isa.  xlix.  23,  lamentably  Avrested  ...  ...     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  j)eace,  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  Caesars  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  ulriusque  tabula,  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  con- 
sciences 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  com- 
mendable 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 

diflferent 226 

Artaxerxes  his  decree  examined .         227 

The  sum  of  the  examples  of  the  gentile  king's  decrees  concerning  God's 

worship  in  scripture 230 


xlii  TABLE    OF    CONTENTS. 

PAGE. 

The  doctrine  of  putting  to  death  blasphemers  of  Clirist,  cuts  off  the 

hopes  of  the  Jews  partaking  in  his  blood 232 

The  direful  effects  of  figliting  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  of!"  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  pennit  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  them- 
selves          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  bctrusted  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  im- 
penitent and  unbelieving    . 257 

They  that  compel  men  to  hear,  compel  them  also  to  pay  for  their  hear- 
ing 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  main- 
tenance: 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  arc  honourable  for  tongues  and  arta 263 


TABLE    OF    CONTENTS.  xliil 

PAGE. 

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  perse- 
cution   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  rehgion  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  meixim, 

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  otficers      .         .  293 

A  civil  influence  dangerous  to  the  saints'  liberties            ....  293 

Jehoshaphat's  fast  examined      ........  294 

God  will  not  wrong  Caesar,  and  Caesar  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 


xliv  TABLE    OF    CONTENTS. 

PAGE. 

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  antity2>e  of  the  kings  of  Israel  and  Judah     ....  306 

4.  The  difference  of  Israel's  statutes  and  laws  from  all  others  in  three 

particulars     ...........  30G 

5.  The  difference  of  Israel's  punishments  and  rewards  from  all  others  308 
Temporal  prosiierity  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   ..........  30!) 

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 

Constantino  and  others,  who  assumed  a  power  in  spiritual  things  .  316 
They  who  force  the  conscience  of  others,  cry  out  of  i^ersecution  when 

their  own  are  forced 316 

Constantine  and  others  wanted  not  so  much  affection,  as  information  of 

judgment 317 

Civil  authority  piving  and  lending  their  horns  to  bishops,  dangerous  to 

Christ's  truth 317 

The  spiritual  power  of  Christ  Jesus  compared  in  scripture  to  the  incom- 
parable 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,  arc  apt  to  disrobe  him 

of  what  is  his 332 


TABLE    OF    CONTENTS.  xlv 


PAGE. 


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.  1 9, 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  princijiles  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  jjroof  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 


xlvi  TABL£    OF    CONTENTS. 

PAOS. 

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 396 

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-clu-istian 

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  n.itional  church,  and  yet  holds  fellowship  with  it     .  415 

Tlie  Jewish  national  church  not  to  be  separated  from          .         .         .  417 

Mr.  Cotton  extenuates  national  chiu-ches 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  Persecutio  N,  for  caufe  of 
Conscience,  difcuffed,  in 

A  Conference  hetweene 

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. 


igls%\%X\\%X.l%X\\.lsfli 


rlfiJifliiifflf  r 


o<  w  mmm  m  sis  mm  a?  >o 


tx  af  ai  i?i  iti  as  ?  jjfi  at?  If  f  2*1  >o 


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 
tlu-oughout  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  persecu- 
tion for  cause  of  conscience. 

Fourthly.  The  doctrine  of  persecution  for  cause  of 
conscience,  is  proved  guilty  of  all  the  l^lood  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,  govern- 
ors, or  defenders  of  the  spiritual,  or  Christian,  state  and 
worship. 

B 


Sixthly.  It  is  the  will  and  command  of  God  that,  since 
the  coining  of  his  Son  the  Lord  Jesus,  a  permission  of  the 
most  Paganish,  Jewish,  Turkish,  or  anti-christian  con- 
sciences 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  kinge* 
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;  wliich  en--- 
forced  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  rcligiorVi 
in  a  civil  state,  we  must  necessarily  disclaim  our  desire-s 
and  hopes  of  the  Jews'  conversion  to  Christ.  I 

Tentlily.  An  enforced  uniformity  of  religion  throughou  jt 
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.  I 

Eleventhly.  The  permission  of  other   consciences  and/'' 
worships  than  a  state  jirofesseth,  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  ma)  t 
both  flourish  in  a  state  or  kingdom,  notwithstanding  the( 
permission  of  divers  and  contrary  consciences,  either  ol,'' 
Jew  or  Gentile. 


TO    THE    RIGHT    HO]!fOURABLE 


HOUSES  OF  THE  PHGH  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  parlia- 
ments. 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  honovirs  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  Maximns 
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 

B  2 


tlie  bear,  the  Grecian  the  leopard,  the  Roman  a  compound 
of  the  former  tliree,  most  strange  and  dreadful,  Dan.  vii. 

Their  oppressing,  plundering,  ravishing,  murdering,  not 
only  the  bodies,  but  the  souls  of  men,  arc  large  explaining 
commentaries  of  such  similitudes. 

Your  Honours  have  been  famous  to  the  end  of  the  world 
for  your  imparalleled  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  IMost  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,  hy  \slie'wmg\  mercy  to  the  poor  r 
Dan.  iv.  [27.] 

Right  Honourable,  soul  yoke,  soul  oj)prcssions,  plun- 
derings,  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  ih^ 


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  soids,  thousands  op- 
pressed, millions  ravished,  by  the  acts  and  statutes  con- 
cerning 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. 

"  Notwithstanding  the  success  of  later  times,  wherein  The  famous 

saying   of   a 

sundry  opinions  have  been  hatched  about  the  subject  of '^'^  ^"]s  of 
religion,  a  man  may  clearly  discern  with  his  eye,  and  as  it 
were  touch  with  liis  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.' 

It  cannot  be  denied  to  be  a  pious  and  prudential  act  for 
your  Honours,  according  to  yovir  conscience,  to  call  for 
the  advice  of  faithful  counsellors  in  the  high  debates  con- 
cerning 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 : 

^  [See  Tracts  on  Liberty  of  Conseieuee  iiud  Persecution,  p.  "217.     Hanscril 
Knollys  Society,  184(i.] 


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  sugges- 
tions 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-  (however  otherwise  persuaded, 
yet  thus  he  confesseth),  "  Such  as  hold  pressure  of  con- 
science, 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  parlia- 
ment of  England  hath  committed  a  greater  rape  than  if 
they  had  forced  or  ravished  the  bodies  of  all  the  women  in 
the  Avorld. 

And  that  England's  parliament,  so  famous  throughout 
all  Europe  and  the  world,  should  at  last  turn  papists, 
prelatists,  Presbyterians,  Independents,  Socinians,  Fami- 
lists,  Antinomians,  &c.,  by  confirming  all  these  sorts  of 
consciences  by  civil  force  and  violence  to  their  consciences.-' 


'  Essay    of   Religion.     [Eos    qui  *  It  is  rarely  seen  that  ever  persons 

conscientias  premi,  iisque  vim  inferri  were  persecuted  for  their  conscience, 

suadcnt,  sub  illo  doginate,  cupiditates  but    by  such    persecution   they   were 

suas  subtexere.  illamque  rem  eua  in-  confirmed  and  hardened  in  their  con- 

tcresse,  putare.  De  Unitate  Ecciosia-.]  science. 


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. 

Wliether  thou  standest  charged  with  ten  or  but  tAVO 
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  Avould  they 
approve  of — the  papists,  prelatists,  Presbyterians,  Lide- 
pendents,  &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  vipon  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. 


8 

Secondly.  The  bloody,  irreligious,  and  Inhuman  oppres- 
sions 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  pro- 
tectants, 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 
scliismatics,  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  })ut  to  death  without  mercy, 
Heb.  X.  28,  29.  lie  that  hclkveth  ahall  not  be  damned, 
Mark  xvi.  IG. 

Secondly,     ^^'hute^cr    worship,    ministry,    ministration, 


9 

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  how- 
ever 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]. 

Tliirdly.  Without  search  and  trial  no  man  attains  this 
faith  and  right  persuasion.     1  Thes.  v.  [21],  Try  all  tilings. 

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. 

Fourtlily.  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  ivas  I  horn,  and  for 
this  end  came  I  into  the  world,  that  I  miyht  hear  loitness  to 
the  truth. 


J 


SCIUPTUIIES    AND    llEASONS, 

WKIXTEN    LONG    SINCE    BY    A    WITNESS;    OF    JESUS    CUKIST, 
CLOSE    PRISONER    IN    NEWGATE, 

AGAINST   PERSECUTION   IN    CAUSE   OF   CONSCIENCE; 

AND    SENT    SOME    WHILE   SINCE    TO    MR.  COTTON,    BV    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.: — 

Wliether  persecution  for  cause  of  conscience  he  not  against 
the  doctrine  of  Jesus  Christ,  the  King  of  kings.  The 
scriptures  and  reasons  are  these.* 

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 
arc  blind  (as  some  interpret,  led  on  in  false  religion,  and 
are  offended  with  him  for  teaching  true  religion)  shoidd 
be  let  alone,  referring  their  punishment  unto  their  falling 
into  the  ditch. 

3.  Again,   Luke  ix.  54,  55,   he    reproved    his    disciples 

'^  [See  Tracts  on  Liberty  ot  Coiibciencc,  pp.  214— '2"24.| 


11 

Avho  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  ac- 
knowledge 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, 
Theri  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  liis  disciples  after  him,  for 
the  iveapons  of  his  warfare  are  net  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 


12 

he ;  they  that  arc  now  idolatcrt^,  us  the  Corintliians  once 
were,  l^Cor.  vi.  9,  may  hcrcaitcr  become  true  worsliippers 
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  hist  hour  shoukl  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  liis  church  by  violence  and  bloodshed." 

And  in  his  highness'  Ajjology,  p.  4,  speaking  of  sucli 
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  anything 
to  the  said  archpricst's  charge,  as  I  have  never  done  to 
any,  for  cause  of  conscience." 

And  in  his  highness'  exposition  on  liev.  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    arc    thcui    that    are    sought: 


13 

the  wicked  are  'the  besiegers,  the  faithful  are  the  be- 
sieged." 

Secondly,  the  saying  of  Stephen,  king  of  Poland :  "  1 
am  a  king  of  tnen,  not  of  consciences ;  a  connnander  of 
bodies,  not  of  ?touls." 

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 
tliis  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. 

Ana  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  acknow- 
ledge not  the  true  God,  as  the  Turk,  Persian,  and  others. 


14 

Thirdly,  because  persecution  for  cau§  e  of  conscience  is 
condemned  by  ancient  and  later  wrlteirs;  yea,  and  the 
papists  themselves.  \ 

Hilary  against  Auxentius,  saith  thus :  r  The  Christian 
church  doth  not  persecute,  but  is  persecuted.  And  la- 
mentable it  is  to  see  the  great  folly  of  these  times,  and 
to  sigh  at  the  foolish  opinion  of  this  worki|,  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  apmstles  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  pjrisons,  and 
lay  in  chains,  did  they  praise  and  give  thanks  to  God  for 
any  dignities,  graces,  and  favours  received  from  tJie  court  ? 
Or  do  yovi  think  that  Paul  went  about  with  regal  man- 
dates, or  kingly  authority,  to  gather  and  estaljlish  the 
church  of  Christ?  Sought  he  j)i^otection  fronji  Nero, 
Vespasian?  The  apostles  wrought  with  their  h^nds  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  imable  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,  banislunent,  alid 
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 


15 

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  offer- 
ings 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  oflP  with  the  sword  of  the  Spirit;  let  us  strike 
through  with  the  arrows  of  the  Spirit  all  sons  and  dis- 
ciples 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  con- 
sciences; for  willingly,  freely,  and  uncompelled,  with  a 
ready  desire  and  cheerful  mind,  must  those  that  come, 
run  unto  Christ." 

Luther,  in  liis  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 


16 

although  it  carries  the  name  of  a  church,  yet  it  denies  tlie 
power  thereof." 

And  upon  Psnhn  xvii.  he  saith :  "  For  the  true  church 
of  Christ  knoweth  not  hrachinm  seculare,  which  the  hisliops 
now-a-days  chiefly  use." 

Again,  in  Postil.  Dam.  1.  pout.  Epiphan,  he  saitli :  "Let 
not  Christians  be  commanded,  but  exhorted  ;  for  he  that 
willingly  will  not  do  that  whereunto  he  is  friendly  ex- 
horted, he  is  no  Christian :  whereof  they  that  do  compel 
those  that  are  not  willing,  show  thereby  that  they  arc  not 
Christian  preacher.s,  but  worldly  beadles." 

Again,  upon  1  Pet.  iii.  ho  saith:  "If  the  civil  magis- 
trate 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 ;  there- 
fore 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  suiTer  you 
to  thrust  him  from  liis  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  wdiich  Almighty  God  appointed 
his  officers  to  use  in  the  conversion  of  kingdoms,  and 
nations,  and  people,  was  humility,  patience,  charity:  say- 
ing, Behold,  I  send  you  as  sheep  in  the  midst  of  wolves,  INiatt. 
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.  1 7,  he  saith :  Tlicy  to  tvliom  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  he 
led  for  my  sake.     He  doth  not  sny,  'You,  whom  I  send,  shall 


17 

deliver  the  people,  whom  you  ought  to  convert,  unto 
councils,  and  put  them  in  prisons,  and  lead  them  to  Pre- 
sidents, 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  comcth  not  hut  to  steal,  kill,  and 
destroy.  He  doth  not  say,  '  The  thief  giveth  his  life  for 
his  sheep,  and  the  good  pastpr  cometh  not  but  to  steal, 
kill,  and  destroy.' " 

So  that  we  holding  our  peace,  our  adversaries  them- 
selves 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:  fie  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  reli- 
gion. 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 

c 


18 

Romans,  where  lived  divers  sects  of  religions,  as  He- 
rodlans.  Scribes  and  Pharisees,  Sadducees  and  Libertines, 
TheudjBans  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  w^orld  then 
worshipped.  Acts  xlx.  20. 

All  these  lived  midcr  the  government  of  Caisar,  being 
notliing  hurtful  unto  the  commonAvealth,  giving  unto 
Cffisar  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  ap- 
peased them.  Acts  xvlil.  14,  and  xlx.  35." 


\ 

\ 


V 


THE  ANSWER  OF  MR,  JOHN  COTTON, 

N 

OF    BOSTON,    IN    NEW    ENGLAND, 
TO  THE  AFORESAIP  ARGUMENTS  AGAINST  PERSECUTION  FOB  CAUSE  OF  CONSCIENCE, 


PROFESSEDI.y    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 
wliich  you  believe  in  conscience  to  be  the  truth,  or  for 
practising  some  work  Avhich  in  conscience  you  believe  to 
be  a  religious  duty. 

Now  in  points  of  doctrine  some  are  fundamental,  with- 
out right  belief  whereof  a  man  cannot  be  saved ;  others  are 
circiunstantial,  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  tlie 
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  tliey  are  held  forth  in  a  meek  and  peaceable  way, 

C  2 


though  the  things  be  erroneous  or  unlawful :  or  they  are 
held  forth  with,  such  arrogance  and  impetuousness,  as 
tendeth  and  T-eacheth  (even  of  itself)  to  the  disturbance 
of  civil  peaco. 

Finallv,  let  me  add  this  one  distinction  more :  when  we 
are  perf^efjuted  for  conscience'  sake,  it  is  either  for  conscience 
rightl'^'  informed,  or  for  erroneous  and  blind  conscience. 

These  things  premised,  I  would  lay  down  mine  answev 
to  the  question  in  certain  conclusions. 

1.  First,  it  is  not  lawful  to  persecute  any  for  conscience' 
sake  rightly  informed;  for  in  persecuting  such,  Christ 
liimself  is  persecuted  in  them,  Acts  ix.  4. 

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 

V  that  if  such  a  man,  after  such  admonition,  shall  rttill  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. 

3.  Thirdly.  In  things  of  lesser  moment,  whether  points  of 
doctrine  or  worsliip,  if  a  man  hold  them  forth  in  a  spirit  of 
Christian  meekness  and  love,  though  with  zeal  and  con- 
stancy, he  is  not  to  be  persecuted,  but  tolerated,  till  God 
may  be  pleased  to  manifest  his  truth  to  him,  Phil.  iii.  1 7 ; 
Rom.  xiv.  1 — 4. 


21 

But  if  a  man  hold  forth,  or  profess,  any  error  or  false  4. 
way,  with  a  boisterous  and  arrogant  spirit,  to  the  disturb- 
ance 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  scrip- 
ture. 

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  dis- 
ciples 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  common-weal,  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  tliis 
saying  of  mine,  yet  do  not  you  fear  their  fear,  nor  be 


22 

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  dis- 
ciples, who  would  have  had  fire  come  down  from  heaven 
to  consume  the  Samaritans,  Avho  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  Avith  men 
without,  as  the  Samaritans  were,  and  many  unconverted 
Christians  in  Crete,  whom  Titus,  as  an  evangelist,  Avas  to 
seek  to  convert :  or  at  best  with  some  Jcavs  or  Gentiles  in 
the  church,  who,  though  carnal,  yet  Avere  not  convinced  of 
the  error  of  their  Avay.  And  it  is  true,  it  became  not  the 
spirit  of  the  gospel  to  convert  aliens  to  the  faith  of  Clirist, 
such  as  the  Samaritans  Avere,  by  fire  and  brimstone ;  nor 
to  deal  harshly  in  public  ministry,  or  private  conference, 
Avith  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  j)roceed  in  a  church-Avay  against  church- 
members,  Avhen  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,  Avho 
foretold  that  carnal  Aveapons  should  cease  in  the  days  of 
the  gospel,  Isa.  ii.  4,  and  xi.  9 ;  INIic.  \\.  3,  4.  And  the 
apostle  professeth.  The  loeapons  of  our  loarfare  are  not 
carnal,  2  Cor.  x.  4.  And  Christ  is  so  far  from  per- 
secuting those  that  Avould  not  be  of  his  religion,  that  he 
chargeth  them,  when  they  are  persecuted  themselves  they 


23 

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  dis- 
ciples and  converts. 

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. 

Secondly.  Those  predictions  of  the  prophets  show  what  2. 
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  loarfare  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. 

When  Christ  commandeth  his  disciples  to  bless  them  3- 
that  curse  them  and  persecute  them,  he  giveth  not  therein  a 
rule  to  public  officers,  whether  in  church  or  common- 
Aveal,  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 


24 

that  he  would  have  them  execute  upon  all  disobedience 
the  judgment  and  vengeance  required  in  the  word,  2  Cor. 
X.  6 ;  Kom.  xiii.  4. 
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  pro- 
fession and  practice  of  famous  princes,  king  James,  Ste- 
phen of  Poland,  king  of  Bohemia. 

Whereunto  a  treble  answer  may  briefly  be  returned. 

First,  we  willingly  acknoAvledge  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  turbu- 
lently  promoted,  and  that  after  due  con\dction  of  his  con- 
science, that  it  may  appear  he  is  not  punished  for  his 
conscience,  but  for  sinning  against  his  conscience. 

Furthermore,  we  acknowledge,  none  is  to  be  con- 
strained to  believe  or  profess  the  true  religion  till  he  be 
convinced  in  judgment  of  the  truth  of  it;  but  yet  re- 
strained 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  Christianitv. 


25 

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. 

Constantino  the  Great,  at  the  request  of  the  General 
Council  of  Nice,  banished  Arius,  with  some  of  his  fellows.^ 
The  same  Constantine  made  a  severe  law  against  the 
Donatists.  And  the  like  proceedings  against  them  Avere 
used  by  Yalentinian,  Gratian,  and  Theodosius,  as  Augus- 
tine reporteth.*5  Only  Julian  the  Apostate  granted  liberty 
to  heretics  as  well  as  to  pagans,  that  he  might,  by  tolera- 
ting 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 

^  Sozom.  lib.  1.  Eecles.  Hist,  chap.  severissimam   legem.      Hunc   imitati 

19,20.    [Fleury,  Eccles.  Hist.  Liv.  xi.  filii  ejus  talia  prccceperimt.      Quibus 

c.  23.     "  The  impious  Arius  was  ba-  succedens  Julianus  deserto  Christi  et 

nished  into  one  of  the  remote  provinces  inimicus,  supplicantibus  vestris  Roga- 

of  Illyricum....The  emperor  had  now  tiano  et  Pontio  libertatem  perditioni 

imbibed  the  spirit  of  controvers}^  and  partis  Donati  permisit— Huic  succes- 

the  angry,  sarcastic  style  of  his  edicts  sit  Jovianus — Deinde  Valentinianus, 

was   designed  to  inspire  his  subjects  legite  quam  contra  vos  jusserit.    Inde 

with  the  hatred  which  he  had  con-  Gratianus  et  Theodosius — Veri  Chris- 

ceived  against  the  enemies  of  Christ."  tiani  non  pro  heretico  errore   poenas 

Gibbon,  Decline  and  Fall,  p.  317. 8vo.  justissimas  sicut  vos,  scd  pro  catholica 

eflit .]  veritate  passiones  gloriosissimas  per- 

"  In  Epist.  166.     [Tunc  Constan-  tulmmt.     S.  Aug.  Opera,  Tom.  ii.fol. 

tiuus    prior    contra    partem    Donati  156.  Ed.  Venetiis,  lo52.] 


26 

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  per- 
sistino-  in  error  acrainst  lioht  of  conscience,  w hereof  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  de- 
serve, 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  sods :  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.  Wliich  we  acknowledge,  and 
accordingly  permit  the  Indians  to  continue  in  their  un- 
belief.      Nevertheless,    it    will    not    therefore    be    lawful 


27 

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  pri- 
vate 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  liindereth  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  mean- 
ing, 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  Avith 
the  spark,  be  soured  with  the  leaven,  be  putrified  with  the 
rotten  flesh,  pei'ish  by  the  scabbed  beast. "^ 

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 


7  [Igitur  et  scintilla  statim  ut  ap-  pecora  ardeat,  comimpatur,  putrescat, 

paruerit,  extinguenda  est,  et  fermen-  intereant.  •  Arius  in  Alexandria  una 

turn  a  massce  vicinia  se  movendum,  scintilla  fuit,  sed  quia  non  statim  op- 

secandse  putridae  carnes,  et  scabiosum  pressa  est,  totum  orbem  ejus  flamma 

animal   a  caulis  ovium  repellendum,  populata  est.     S.  Hieronymi  Opera, 

ne    tota    domus,   niassa,   corpus,   ct  Tom.  iii.  p.  .''27.  Parisiis,  KiOO.  ed  ] 


28 

hindcreth  not,  but  that  iiieu  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  pro- 
fession of  the  truth,  for  this  is  to  be  done  by  spiritual 
weapons,  whereby  Christians  are  to  be  exliorted,  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  con- 
trary: as  both  their  writings  and  judicial  proceedings  have 
testified  to  the  world  these  many  years. 

To  shut  up  this  argument  from  testimony  of  Avriters. 
It  is  Avell  known  Augustine  retracted  this  opinion  of 
yours,  which  in  his  younger  times  he  had  held,  but  in 
after  riper  age  reversed  and  refuted,  as  appearcth  in  the 
second  book  of  his  Retractations,  chap.  5,  and  in  his 
Epistles,  48,  50.  And  in  his  first  book  against  Parme- 
nianus,  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  arc   afflicted  in  body  :    they 


29 

put  men  to  everlasting  death,  and  yet  they  complain 
when  themselves  are  put  to  suffer  temporal  death. "^ 

Optatus,  in  his  third  book,9  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  liis  sixty-sixth  Sermon  in  Cantica:^  "Out  of 
doubt,"  saitli  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  knoAvn,  who  procured  the 
death  of  Michael  Servetus  for  pertinacity  in  heresy,  and 
defended  liis  fact  by  a  book  written  of  that  argument.^ 

Beza  also  wrote  a  book,  De  Hasreticis  Morte  Plecten- 
dis,  that  heretics  are  to  be  punished  with  death.^     Aretius 


^  [Sunt  duo  libri  mei,  quorum 
titulos  est  contra  partem  Donati.  In 
quorum  primo  libro  dixi  non  mihi 
placere  ullius  seculari  potestatis  im- 
petu  schismaticos  ad  communionem 
violenter  arctari.  Quod  (at)  vere 
mihi  non  placebat,  qua  nondum  ex- 
pertus  eram,  vel  quantum  mali  eorum 
auderet  impiuiitas,  vel  quantum  eis  in 
melius  mutandis  conferre  posset  dili- 
gentiadisciplina3.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  altis- 
simo  dei  presidentis,  et  ad  cavendum 
ignem  aeternum  flagellis  talibus  admo- 
nentis  judicio  jsatiuntur,  et  merito 
criminum,  et  ordine  potestatum  ? 
Contra  Epist.  Parmen.  tom.  vii.  fol. 
4.  Tract  xi.  in  Evang.  Joann.  tom. 
ix.] 

^  [Vindicavit    (diximus)    Moyscs, 


vindicavit  Helias,  vindicavit  Phinees. 
Vindicavit  Macarius.  Si  nihil  ofFen- 
derant,  qui  occisi  esse  dicuntur,  fit 
Macarius  reus,  in  eo  quod  solus  nobis 
nescientibus,  et  vobis  provocantibus 
fecit.  S.  Optati  Opera,  p.  75.  Pa- 
risiis,  1679.] 

^  [Melius  proculdubio  gladio  coer- 
centur,  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.] 

^  [Fidelis  expositio  erronmi  Mich. 
Serveti  et  brevis  eorundem  refutatio, 
ubi  docetm-,  jure  gladii  coercendos 
esse  hasreticos.  Calvini  Tract.  Theol. 
p.  686.  edit.  1597.] 

3  [Beza  Tract,  Theol.  tom.  i.  p.  85. 
edit.  1582.] 


30 

likewise  took  tlie  like  course  about,  the  death  of  Valen- 
tinus  Gentilis,  and  justified  the  magistrate^  proceeding 
against  him,  in  a  history  written  of  that  argument.* 

Finally,  you  come  to  answer  some  main  objections,  as 
you  call  them,  which  yet  are  but  one,  and  that  one  ob- 
jecteth  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,  wlien  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  com- 
monwealth without  such  punishment  as  may  preserve 
others  from  dangerous  and  damnable  infection. 

Thus  much  I  thought  needful  to  be  spoken,  for  avoid- 
ing 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 
eome  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. 

'  [Aretiiis.  Hist.  Val.  Gentilis.  Geneva,  15G7.1 


A   REPLY 


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 
hoAV  hath  the  righteous  God  in  judgment  taken  thee  from 
the  earth?  Rev.  vi.  4. 

Peace.  It  is  lamentably  true,  blessed  Truth,  the  founda-  ^™|.^  ^^^^^i 
tions  of  the  world  have  long  been  out  of  course :  the  gates  ^^t^l^^^^^^ 
of  earth  and  hell  have  conspired  together  to  intercept  our 
joyful  meeting  and  ovu-  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  ? 


32  THE    BLOUDY    TENENT 

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 
ncAv  earth,  wherein  dwells  righteousness,  2  Pet.  iii.  [13.] 
Oar  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  Avith  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.  ]\Iiue  heart  is  full  of 
sighs,  mine  eyes  with  tears.  AVhere  can  I  better  vent  my 
full,  oppressed  bosom  than  into  thine,  whose  faithful  lips 
may  for  these  few  hours  revive  my  drooping,  wande ring- 
spirits,  and  here  begin  to  wipe  tears  from  mine  eyes,  and 
the  eyes  of  my  dearest  childi*en  ? 

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  l)irth,  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  famou^/ittornej^ 
Sir  Edward  Coke;  "Mr.  Attorney,  go  on  as  thou  hast 
begun,  and  still  plead,  not  pro  Domina  Recjina,  but  pro 
Domina  Veritnte.^' 


OF    PERSECUTION    DISCUSs'd.  33 

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  Avith  thy  words,  which  are 
sweeter  than  the  honey  and  the  honey-comb. 


CHAP.  11. 

Peace.  Dear  Truth,  I  have  two  sad  complaints. 

^  Two  great 

First.  The  most  sober  of  thy  witnesses,  that  dare  to  g?  peic'e"'* 
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  vermi- 
Iloucu  ovc^  ^'^v  jv-^+'-T.  against  the  heretics  !  Yea,  if  they 
kindle  coals,  and  blow  the  flames  of  devouring  warg,  that 
leave  neither  spiritual  nor  civil  state,  but  burn- up  branch 
and  root,  yet  how  do  all  pretend  an  holy  war !  He  that 
killgs,  and  he  that  is  killed,  they  both  cry  out,  "  It  is  for 
GoH.  and  for  their  conscience." 

D 


34  THE    BLOUDY    TENENT 

Persecutors       It  is  truc,  1101'  oiic  iioi'  otlici*  scltlom  (larc  to  plead  the 

Hcldom  plead        ,  -r-»   •  /~xi      •  t  p  i      •  i  i        i   ' 

thrist,  but  iniffhty  1  rince   LJirist  Jesus  tor  their  author,  yet    both 

Moses,  for  o       J  ^  'J 

tiieirautiior.  (^jjoth  protcstant  and  papist)  pretend  they  have  spoke 
Avith  INIoses  and  tlic  proplicts,  who  all,  say  they,  before 
Christ  came,  alloAvcd  such  holy  persecutions  [and]  holy 
wars  against  the  enemies  of  holy  church. 

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 

rprov.  xvii.  Solomou  oucc  spakc :  The  heginninr/  of  strife  is  as  ichen 
one  lettcth  out  water,  therefore,  saitli  he,  leave  off  contention 
before  it  he  meddled  tdth.  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. 

strife  dis-         Yet  strife  must  be  distinguished :    it  is  necessary,  or 

tinguished.  ,      .  .      .  „ 

unnecessary,  godly  or  ungodly.  Christian  or  unchi'istian,  &c. 

1.  Ungodly  It  is  unnccessary,  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  he  possible,  it  is  the  express  command  of  God  that  Peace 
be  kept,  Rom.  xii.  [18.] 

2.^Godiy  Again,   it   is   necessary,  honourable,   godly,   &c.,   with 

civil  and  eartlily  weapons  to  defend  the  innocent,  and  to 
rescue  the  oppressed  from  the  violent  paws  and  jaws  of 
oppressing,  persecuting  Nimrods,  Psal.  Ixxiii.  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,  onxio  'klivered  to  the  saints,  a^fiinst  all  opposers, 
and  the  gates  of  earth  and  hell,  men  or  devils,  yea,  against- 
Paul  himself,  or  an  angel  from  heaven,  if  he  briiig  any 
other  faith  or  doctrine,  Judc  4,  9 ;  Gal.  i.  8. 


OF    T>EPSECUTION    DISCUSs'd.  35 

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, 
marcliing  under  the  colours  of  upright  justice  and  holy 
zeal,  &c. 

'  A  threefold 

Truth.  Mine  ears  have  lono;  been  filled  with  a  threefold  doiefui  cry. 

•^  Christ  swor- 

doleful  outcry-  Sclnti. 

First.  Of  one  hundred  forty-four  thousand  virgins.  Rev.  pa'ise  wor- 

^  .   ,       ,    -  ,  .  ship,  there- 

XIV.,  forced  and  ravished  by  emperors,  kings,  governors,  fore,  is  a 

false  bed. 

to  their  beds  of  worship  and  religion ;   set  up,  like  Ab  ■ 
salom's,  on  high,  in  their  several  states  and  countries. 

Secondly.  The  cry  of  those  precious  souls  under  the  The  cry  of 
altar.  Rev.  vi.  [9,]  the  souls  of  such  as  have  been  per-  dertheaitar. 
secuted  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  unifon.iity  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  chas- 
tity 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. 

Thirdly.  The  cry  of  the  whole  earth,  made  drunk  with  Aj^^/ZJ^'j,*; 
the  blood  of  its  inhabitants  slaughtering  each  other  in 
their  blinded  zeal  for  conscience,  for  religion,  against  the 
catholics,  against  the  Lutherans,  &c. 

Wliat  fearful  cries,  within  these  twenty  years,  of 
hundred     thousands,     men,    women,     children,     fathers, 

D  2 


36  THE    BLOUDY    TENENT 

mothers,  husbands,  wives,  brethren,  sisters,  old  anu  j  .  ^, 
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  sup- 
pose, to  an  arm  of  flesh  and  sword  of  steel. 
Truth.  Sweet  Peace,  what  hast  thou  there  ? 
Peace.  Arguments  against  persecution  for  cause  of  con- 
science. 

Truth.  And  what  there  ? 

Peace.  An  answer  to  such  arguments,  contrarily  main- 
taining 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  mar- 
vellously  diflcrent    style    and    manner  —  the   arguments 
against  persecution  in  milk,  the  answer  for  it,  as  I  may 
say,  in  blood. 
M^provi^""      The  author  of  these  arguments  against  persecution,  as 
fu"the°OT°f- 1  have  been  informed,  being  committed  by  some  then  in 
arguments    powcr  closG  prisoucr  to  Ncwgatc,  for  the  witness  of  some 

against  per-  i    i         •  i  n  i    •     t 

secution  in  truths  01  Jcsus,  and  liavmo;  not  the  use  oi  pen  and  mk, 

milk.  ... 

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  tliis 
friend  who  received  the  papers,  he  transcribed  and  kept 
together  the  papers,  although  the  author  liimself  could 
not  correct,  nor  view  what  liimself  had  written. 

It  was  in  milk,  tending  to  soul  nourislmaent,  even  for 
babes  and  sucklings  in  Christ : — 

It  was  in  milk,  spiritually  white,  pure  and  innocent, 


OF   PERSECUTION    DISCUSs'd.  37 

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. 

Peace.  The  answer,  though  I  hope  out  of  milky  pure  The  answer 
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  common- 
weal 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. 

Peace.  The  first  distinction  is  this :  by  persecution  for  The  first  ais- 

■"■  tinction  dis- 

cause  of  conscience,  "  I  conceive  you  mean  either  for  pro-  cussed. 
fessing  some  point  of  doctrine  which  you  believe  in  con- 
science to  be  the  truth,  or  for  practising  some  work  which 
you  believe  in  conscience  to  be  a  religious  duty." 

Truth.  I  acknowledge  that  to  molest  any  person,  Jew  Definition  of 

^  .'X  persecution 

or  Gentile,  for  either  professing  doctrine,  or  practising  tii'cussed. 


/ 

38  THE    JILOUDY    TENENT 

worship  inerely  religious  or  spiritual,  it  i?*  to  persecute 
liini ;  and  such  a  person,  ^/hatever  his  doctrine  or  practice 
be,  true  or  false,  sufFcreth  persecution  for  conscience. 

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  holdcth  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 
Conscience   Jarcs  uot  bc  coustraincd  to  yield  obedience  to  such  doc- 

will  not  be  •' 

1mm  uTcfw-n  triucs  aud  worships  as  are  by  men  invented  and  appointed. 

constrained'  So  the  tlu'cc  famous  Jcws,  wlio  wcrc  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.^  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  th»3  states 
and  times  (as  Nebuchadnezzar  to  his  golden  image)  have 
compelled  and  urged  them. 

A  chaste  A  chastc  wifc  will  not  only  abhor  to  be  restrained  from 

soul  in  God's 

woisiiip.iiike  her  husband's  bed  as  adulterous  and  polluted,  but  also 

acliustewife.  ■*■ 

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  spii'itual  whoredom  and  defilement. 

The  spouse  of  Christ  Jesus,  who  could  not  find  her 
soul's  beloved  in  the  ways  of  his  Avorship  and  ministry, 

'^  ["  Thus  a  man  may  find  a  knot  anti  complete."     Reply  of  Cotton  in 

in  a  bulrush,  yea,  thus  a  man  that  Tiie    Bloudy    Tenent   Wash'd— tmd 

were  disposed  might  find  fault  with  made    White    in    the    Bloud    of  the 

the  comforts  of  God  for  not  beinp;  full  Lambc,  p.  4,  edit.  1647.] 


OF    PERSECUTION    DISCUSs'd.  39 

Cant,  i.,  iii.,  and  v.  chapters,  abhorred  to  turn  aside  to 
otlier  flocks,  worships,  &c.,  and  to  embrace  the  bosom  of"  a 
false  Christ,  Cant.  i.  8. 


CHAP.  IV. 

Peace.  The  second  distinction  is  this  : —  ,    riio  second 

"  In  points  of  doctrine  some  are  fundamental,  without  discussed. 
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." 

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  Chris-  God's  people 
tian  state   or  worship,   have   and   do    err   fundamentally  the  very  fun- 

■*■  ^         _  _  damentals  of 

concerning  the  true  matter,  constitution,  gathering,  and  j^^ibie  wor- 
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.*' 

We  read  of  four  sorts  of  spiritual,  or  Christian,  founda- 
tions in  the  New  Testament. 

I  ijst,  the  foundation  of  all  foundations,  the  corner-stone  Four  sorts 
itself,  jthe  Lord  Jesus,  on  whom  all  depend — persons,  doc-  foundations. 
trinesj  practices,  1  Cor.  iii.  [11.] 

2.  Ministerial  foundations.     The  church   is  built  upon 
the  foikidation  of  the  apostles  and  pi'ophets,  Ephes.  ii.  20. 

•  ["  Eundamental  doctrines  are  of  I  speak  of  the  former  sort  of  these 

two  sorti :  some  hold  forth  the  founda-  only — the  other  sort  I  look  at  as  less 

tion  of  Christian  religion — others  con-  principal,  in   comparison    of  these." 

cern  tho  foundation  of  the  church.  Cotton's  Reply,  p.  5.] 


40  tHE    BLOUDY    TENENT 

3.  The  foundation  of  future  rejoicing  in  the  fruits  of 
obedience,  1  Tim.  vi.  [19.] 
Srotj^eia,  se-      4_  'pj^c  fouudation  of  doctrines,  without  the  knowledp-e 

/nfXtoi.    The  "' 

ti.ms^of"th'e  of  which  there  can  be  no  true  profession  of  Christ,  accord- 
ligTon'or'^''  ing  to  the  first  institution,  Heb.  vi.  [1,  2,] — the  founda- 
tion,  or  principles,   of  repentance  from  dead  icorks,  faith 
towards  God,-iihe  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. 
cominR  out      God's  iicoplc,  in  their  persons,  are  His,  most  dear  and 

of  Babel,  not  _  .  .      . 

irsuca"'  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  v 
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. 

If  Mr.  Cotton  maintain  the  true  chiu'ch  of  Christ  to 
consist  of  the  true  matter  of  holy  persons  called  out  from  , 
the  Avorld  (and  the  true  form  of  union  in  a  church  gq^veru- 
ment),  and  that  also  neither  national,  provincifj^'.l,  nor 
diocesan  churches  are  of  Christ's  institution :  how.j  many 
thousands  of  God's  people  of  aU  sorts,  clergy^nd  lij-^ity,  as 
they  call  them,  will  they  find,  both  in  former  an^^d  later 
times,  cajstivated  in  such  national,  provincial,  and  d  iocesan 
churches  ?  yea,  and  so  for  from  living  in,  yea  or  kj  (lowing 
of  any  such  churches,  for  matter  and  form,  as  ih^'j  con- 
ceive now  only  to  be  true,  that  initil  of  late  vear'  s,  how 


HBi 


OF    PERSECUTION    DISCUSS  D.  41 

few  of  God's  people  knew  any  other  church  than   the  The  great  ig- 
parish  church  of  dead  stones  or  timber?     It  beinsr  a  late  God's  people 

°  concerning 

marvellous  lio-ht,  revealed  by   Christ  Jesus,  the  Sun  of"}«"^'"''« 

o      ■>  J  '  of  the  true 

righteousness,  that  his  people  are  a  company  or  church  of '^'^"''*^'^- 
living  stones,  1  Pet.  ii.  9. 

And,  however  his   own  soul,   and  the   souls  of  many  Mr.  Cotton 

•'and  all  the 

others,  precious  to  God,  are  persuaded  to  separate  from  i'^'[  t^^'ifu 
national,  provincial,  and  diocesan  churches,  and  to  assemble  ["ue'^anT'^" 

•,  x*111  J.        '  j-l  •!    false  church- 

mto  particular  cliurcnes,  yet,  smce  there  are  no  parish  es,  and  con- 
churciies  in  England,  but  what  are  made  up  of  the  parish  not  yet  dear 

.  -^  in  the  fun- 

bounds  withm  such  and  such  a  compass  of  houses,   and  damentai 

•■■  ^  matter  of  a 

thftt  such  churches  have  been  and  are  in  constant  de-  chmxh^" 
pendence  on,  and  s.ibordination  to  the  national  church : 
how  can  the  New  Enj^-lish  particular  churches  join  with 
the  old  English  parish  c.iurches  in  so  many  ordinances 
of  word,  prayer,  singing,  contribution,  &:c.,  but  they 
must  needs  confess,  that  a^  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 
Sovils  be  clear  in  tliis  foundation  of  the  true  Christian 
matter,  who  persecute  and  oppress  their  own  acknow- 
ledged 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, 


42  THE    15LOUDY    TENENT 

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  intcndeth :  for  worship  is  of  various  signification. 
^^^lether  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. 
The  ti-uc  mi-      And  bccausc  it  pleaseth  the  Spirit  of  God  to  make  the 

nistry  a  I'un- 

Uameutai.;    ministry  one  of  the  foundations  of  the  Christian  region, 
Heb.  vi.  1,  2,  and  also  to  make  the  ministry  of  the-'t^ortl 
and  prayer  in  the  church  to  be  two  special  works,  evettiCW' 
the  apostles  themselves,  Acts  vi.  2,  \  shall  desire  it'ma^ 
be  well  considered  in  the  fear  of  God."^ 

TheNewEn-      First,  conceming  the  ministrv  of  the  word.     The  Nev^ 

glish  minis-  ... 

ters  exam-  English  ministers,  when  they  Were  new  elected  and  or- 
dained  ministers  in  New  England,  must  undeniaMy  grant, 
that  at  that  time  they  were  no  ministers,  notwithstanding' 
their  profession  of  standing  so  long  in  a  true  ninistry  in 
old  England,  whether  received  from  the  bishops,  whicl'. 
some  have  maintained  true,  or  from  the  peoplej  whioJi 
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  ncAV  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,  unpromi-c'. 
and  extraordinary  blessing,  some  success,  I  6:v\ ,  will  li 
not  according  to  this  distinction  follow,  that  according  to 
visible  rule,  fellowship  with  God  was  lost? 


'  ["  It  is  not  truly  said,  tliat  the  religion,  for  it  i;;  only  a  foundation  ol' 
Spirit  of  God  niaketh  the  ministry  church  order,  nrtt  of  faith,  orvfligioii." 
one  of  the  foundations  of  C'h.ristian       Cotton's  Hoplj;  p.  ».] 


OF    PERSECUTION    DISCUSS'd.  43 

Secondly,  concerning  prayer.     The  New  English  minis-  common 

,    .  1  .  .  ^  ■,  .        .         piayer  cast 

tersliave  disclamied  and  written  ao-amst  that  worshippmo;  otr,  and  wiit- 

*-'  J.  X       o  ^gjj  aeainst 


of  God  by  the  common  or  set  forms  of  prayer,  which  yet  ^^  *'^'^  ^^"^ 


against 
the  New 
English. 

themselves  practised  in  England,  notwithstanding  they 
knew  that  many  servants  of  God,  in  great  sufferings, 
Avitnessed  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. **  But  now,  according  to  this 
distinction,  I  ask  whether  or  no  fellowship  with  God  in 
K-^uch  prayers  was  lost  ? 

Truth.  I  could  particularize  other  exercises  of  worship, 
which  cannot  be  denied,  according  to  tliis  distinction,  to 
oe  of  the  weightier  points  of  the  law :  to  wit,  what  God 
we  worship,  and  with  what  kind  of  worship?  wherein  fellow- 
ship with  God,  in  many  of  our  unclean  and  abominable 
lyorships,  hath  been  lost.     Only  upon  these  premises  I 
shall  observe:  first,  that  God's  people,  even  the  standard- g^^,^ ^^.^pi^ 
bearers  and  leaders  of  them,  according  to  this  distinction,  Jh,>prd  God 
have  worshipped  God,  in  their  sleepy  ignorance,  by  such  worships. 
a  kind  of  worship  as  wherein  fellowship  with  God  is  lost ; 

^  [In  his  Reply,  Mr.  Cotton  affects  Cotton,  whose  reply  was  to  the  effect, 

to  have  forgotten  these  admonitions  "  that  lie  selected  the  good  and  best 

and  arguments;  but  Mr.  Williams,  in  prayers  in  his  use  of  that  Ijook,  as 

his  rejoinder,  reminds  him  that  once,  the  author  of  the  Council  of  Trent 

when  riding  together  in^iompany  with  used  to  do."     Cotton's  Reply,  p.  8; 

Mr.  Hooker  to  and  from  Sempringliani;  Williams'  Bloudy  Tenent  made  yet 

Mr.  Williams   did  thus  address  Mr.  more  Bloudy,  p.  1"_'.] 


44  THE    BLOUDY    TENENT 

yea  also,  that  it  is  possible  for  tliem  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^)  when  yet,  as  the  distinc- 
tion saith,  in  such  worship,  not  being  right,  fellowship 
with  God  is  lost,  and  such  a  service  or  ministration  must 
be  lamented  and  forsaken. 

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  afterj 
Fundamen-  Ward  cxprcsscd ;  to  wit,  "  that  fundamentals  are  so  cleai^ 

tals  of  Chris-  i  i  •  i     • 

tian  worship  that  a  mau  cannot  but  be  convmced  in  conscience,  anr 

not  so   easy 

and  clear,  therefore  that  such  a  person  not  being  convinced,  he 
condemned  of  himself,  and  may  be  persecuted  for  sinni 
against  his  conscience." 

Fourthly,  I  observe,  that  in  such  a  maintaining  a  clear! 
ness  of  fundamentals  or  weightier  points,  and  upon  thai 
ground  a  persecuting  of  men  because  they  sin  againsj 
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  dif 
sin  against  his  conscience,  having  sufficient  light  shinin 
about  him. 

Secondly,  that  he  should  or  might  lawfully  have  bee. 
cut  off  by  death  or  banishment,  as  an  heretic,  sinninr 
against  his  own  conscience. 

i\ 

'  It  pleaseth  God  sometimes,  beyond  his  promise,  tO'  convey  blessings  am 
comfort  to  His,  in  false  worships. 


OF    PERSECUTION    DISCUSs'd.  45 

And   in  this   respect  the   speech   of  king  James  was  a  notable 

,  ,  .  .       speech  of 

notable  to  a  great  nonconformitant,  converted,  as  is  said,  ting  James 

°  to  a  great 

by  king  James  to  conformity,  and  counselling  the  king  "s°"tu"ne™' 
afterward   to   persecute    the    nonconformists    even    unto  p®"^^®*****"^- 
death :  "  Thou  beast,"  quoth  the  king,  "  if  I  had  dealt  so 
with  thee  in  thy  nonconformity,  where  hadst  thou  been  ?" 


CHAP.  VI. 


Peace.  The  next  distinction  concerneth  the  manner  of  ^i^®^°^g^i^." 
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  impetuous- 
ness,  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. 

First,  for  civil  peace,  what  is  it  but  pax  civitatis,  the  ^'^cltt'^ 
peace  of  the  city,  whether  an  English  city,   Scotch,  or 
Irish  city,  or  further  abroad,  French,  Spanish,  Turkish 
city,  &c. 

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 


40  TITF.    r.rouDY   TENENT  t^^ 

of  tlic  city  Babel,  nor  restrained  from  so  mncli  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  Abedncgo,  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 
Gods  people  various)  being  a  false  peace,  God's  people  were  and  ought 

must  bo  non-  „  .  t      •  •  i 

ronformi-     to  bc  noncouformitants,  not  daring  either  to  be  restrained 

tantetoevil.  . 

from  the  true,  or  constrained  to  false  worship ;  and  yet 

without  breach  of  the  civil  or  city  peace,  properly  so  called. 

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 

The  differ-    their  towns  or  cities,  though  neither  in  one  nor  the  other 

tween  spiri-  call  auv  mail  prove  a  true  church  of  God  in  those  places, 

tualandcivil  .    . 

peace.  gjj^  conscqucntly  no  spiritual  arid  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. 

The  differ-         Truth.  Oh  !  how  lost  are  the  sons  of  men  in  this  point ! 

ciicc  bc- 

tween  the    To  illustratc  this : — the  church,  or  company  of  worship- 

spiritualand 

civil  state,  pers,  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 ;  Avhich  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,  Avholly  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 


OF    PERSECUTION    DISCUSs'd.  47 

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  The  civii 
civil  state  of  Ephesus  was  essentially  distinct  from  the  splrituares- 

1  •  n  -r\'  •!•  PI  ^      1         •  *•        tate,  and  the 

worship  01  JJiana  in  the  city,  or  oi  the  whole  city.     Ao;am,  oiunch  of 

^  .        .  .  .;  to         '  Christ  dis- 

the  church  of  Christ  in  Ephesus,  which  were  God's  people,  tinct  in 
converted  and  called  out  from  the  worship  of  that  city 
unto  Christianity,  or  worship  of  God  in   Christ,  was  dis- 
tinct 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  impeach- 
ment or  infringement  of  the  peace  of  the  city  of  Ephesus. 

Thus  in  th-;.  city  of  Smyriiffwas  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  Avorship  and  religion,  yet 
hear  we  not  the  least  noise — nor  need  avc,  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. 

L 


48 


THE    BLOUDY    TENENT 


CHAP.  VII. 

Peace.  Now  to  the  second  query,  Avhat  it  is  to  hold  forth 
doctrine  or  practice  in  an  arrogant  or  impetuous  way  ? 
The  answer-      Truth.    Although  it  hath  not  pleased  Mr.  Cotton  to 
scure  in  ge-  dcclarc  what  is  this  arrogant  or  impetuous  holdin";  forth  of 

neials.  ,  ... 

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 : 

God's  meek-  ^^  ^^^^'  ^^^^  they  are    arrogant  and  impetuous.     Which 

use  fo'bo"'^  charge,  together  with  that  of  obstinacy,  pertinacity,  pride, 

rogant  and    troublers  of  thc  city,  &c.,  Satan  commonly  loads  the  meek- 
impetuous.  -  ,         .  .  .  , 
est  01  the  saints  and  witnesses  or  Jesus  with. 

To  wipe  off,  therefore,  these  foul  blurs  and  aspersions 

from  the  fair  and  beautiful* face  of  the  spouse  of  Jesus,  I 

Six  cases     shall  sclcct  and  propose  five  or  six  cases,  for  which  God's 

wherein  .  •  ii  i  .  o  i  i 

Gods  people  witucsscs.  111  all  agcs  and  generations  or  men,  nave  been 

have  been 

boidandzca- charged  with  arrogance,  impetuousness,  &c.,  and  yet  the 

lous,  yet  not  C  to  '  1  j  ^  j 

arrogant.      Q^^j  ^f  hcavcn,  and  Judge  of  all  men,  hath  graciously 

discharged  them  from  such  crimes,   and  maintained  and 

avowed  them  for  his  faithful  and  peaceable  servants. 

Christ  Jesus      First,  God's  pcoplc  havc  proclaimed,  taught,  disputed, 

cipies  teach  for  divcrs  months  together,  a  new  religion  and  worship, 

publicly  a  .  .  .         '^ 

new  doc-      contrary  to  the  worship  projected  in  the  town,  city,  or 

?CTe"nf"fiom  ^^^^^  Avhcrc  they  have  lived,  or  where  they  have  travelled, 

irofessed!''"  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. 

God's  ser-        Secondly,  God's  servants  have  been  zealous  for  their 

oSsandTboidLord  and  Master,  even  to  the  very  faces  of  the  highest, 


OF    PERSECUTION    DISCUSs'd.  49 

and  concerning  the  persons  of  the  highest,  so  far  as  they  to  tiie  faces 
have  opposed  the  truth  of  God :  so  Elijah  to  the  face  of  est. 
Ahab,  "  It  is  not  I,  but  thou,  and  thy  father's  house,  that  [i  KinKs 
troublest  Isi^aeh"     So  the  Lord  Jesus  concerning  Herod,  ^^"^"  ^^'^ 
Go,  tell  that  fox.     So    Paul,    God  delivered  me  from  the  f^uke  xiii. 
mouth  of  the  lion;  and  to  Ananias,  Thou  whited  icall ;  and  [Acts xxiii. 
yet  in  all  this  no  arrogance,  nor  impetuousness. 

Thirdly,  God's  people  have  been  immoveable,  constant,  God's  people 
and  resolved  to  the  death,  in  refusing  to  submit  to  false  todeaTh.^'^ 
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  Nebu- 
chadnezzar, and  the  uniform  conformity  of  all  nations 
agreeing  iipon  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.  xli,,  not  re- 
garding sweet  life  nor  bitter  death,  and  yet  not  arrogant, 
nor  impetuous. 

Fourthly,  God's  people,  since  the  coming  of  the  King  ^,°f :^^i'n''* 
of  Israel,  the  Lord  Jesus,  have  openly  and  constantly  S'^fhe''' 
professed,  that  no   civil  magistrate,  no  king,  nor  Caesar,  King  to  uie 

.  ^      .     conscience. 

have  any  power  over  the  souls  or  consciences  oi  their 
subjects,  in  the  matters  of  God  and  the  crown  of  Jesus ; 
but  the  civil  magistrates  themselves,  yea,  kings  and  Caesars, 
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  accusa- 
tion written  over  his  head  upon  the  gallows,  John  xix.  19, 
Jesus  of  Nazareth,  Kinrj  of  the  Jews. 

E 


50  THE    BLOUDY    TENENT 

That  Christ      This  was  and  is  the  sum  of  all  true  preaching 'of  the 
alone  over    pfospel.  Or  fflad  uews,  viz.,  that  God  anointed  Jesus  to  be 

conscience  is  "      ■^  "-^ 

tiie  sum  of  ^ije  goie  King  and  Governor  of  all  the  Israel  of  God  in 

all  true  o 

preaching,  gpi^.jtual  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  messen- 
gers 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  impctuousncss. 

God's  people      5^  God's   Tjcople,  in   dcliverinG;  the  mind  and  will  of 

Lave  sccnied  i        x       ^  o 

Irs  of^'cTvVi  Grot^  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  overthroAV  the  very  civil  state,  as 

appeareth  by  all  Jeremiah's  preaching  and  counsel  to  king 

Zedckiah,  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 

Aveakcned  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,  n.or  impetuousness. 

God's  word       6.  Lastly,  God's  people,  by  their  preaching,  disputing, 

the  occasion  ^q     j^g^yg  bccu,  thougli   uot  tlic  causc,   vct  accidentally 

of  tumults.  '  '  o  'J  -z 

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  them- 
selves 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  he  Jive  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. 


OF    PERSECUTION    DISCUSS  D.  51 

And  thus  upon  the  occasion  of  the  apostles'  preaching  the 
kingdom  and  worship  of  God  in  Christ,  were  most  com- 
monly 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.   VIIL 


Peace.  It  will  be  said,  dear  Truth,  what  the  Lord  Jesus [i obj] 
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  holdino- 
forth  or  divulging. 

I  acknowledge  that  such  may  be  the  way  and  md,uner 
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. 

Yet  these  instances  propounded  are  cases  of  great  oj^po-  The  in- 
sition  and  spiritual  hostility,   and   occasions  of  breach  of  posed  cany 

a  groat  show 

civil  peace ;  and  yet  as  the  borders,  or  matter,  Avere  of  of  impetu- 

■••  •'  ousness,  j'ct 

gold,  so  the  specks,  or  manner,  (Cantic.  i.  [11,])  were  of  ^J'/p^J™'''' 
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 

E  2 


52  THE    BLOUDY    TENENT 

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,  Ij  ice  had  been  in  the  Phariseei  days,  the 
Roman  emperor's  days,  or  the  bloody  Marian  days,  we  would 
not  have  been  partakers  with  them  in  the  Mood  of  the  prophets. 
Matt,  xxlii.  30,  who  were  charged  with  arrogance  and 
impetuousness. 


CHAP.  IX. 


[2  0bj.]  Peace.  It  will  here  be  said,  whence  then  ariseth  civil 

dissensions  and  uproars  about  matters  of  religion? 
The  true  Trutli.  I  auswcr :  When  a  kingdom  or  state,  town  or 

muits  at  the  family,  lies  and  lives  in  the  guilt  of  a  false  god,  false 

preaching  ol  i         • « 

the  word.     Christ,  false  worship,  no  wonder  if  sore  eyes  be  troubled 
at  the  appearance  of  the  light,  be  it  never  so  sweet.     Xo 
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.     Xo  wonder  if  Adonijah  and  all  his  com- 
pany be  amazed  and  troubled  at  the  sound  of  the  right 
heir,  king  Solomon,  1  Kings  i.  [41,  49,] — if  the  husband- 
men 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,  be- 
cause 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.    Where- 
as, 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. 


OF    PERSECUTION    DISCUSs'd.  53 

Jecondly.  Breach  of  civil  peace  may  arise  when  false  ^u^''^°^'"'f 
and  idolatrous  practices  are  held  forth,  and  yet  no  breach  of  eXrs!^^'"^ 
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  doc- 
trines 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. 

Hence  the  town  is  in  an  uproar,  and  the  country  takes  ^jj^^^pei^ 
the  alarum  to  expel  that  fog  or  mist  of  error,  heresy,  bias-  da^/kne^g. 
phemy,  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  con- 
sciences of  men,  to  dispel  and  scatter  such  fogs  and  dark- 
ness. 

Hence  the  sons  of  men,  as  David  speaks  in  another  case, 
Ps.  xxxix.  [6,]  disquiet  themselves  in  vain,  and  unmerci- 
fully 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." 

Truth.  Indeed,  both  these  consciences  are  persecuted ;  pereecutors 
but  lamentably  blind  and  erroneous  Avill  those  consciences  S'^^andV- 
shortly  appear  to  be,  which  out  of  zeal  for  God,  as  is  pre-  sciences. 
tended,  have  persecuted  either.     And  heavy  is  the  doom 
of  those  blind  guides  and  idol  shepherds,  whose  right  eye 


54  THE    BLOUDY    TENENT 

God's  finger  of  jealousy  hath  put  out,  who  flattering  the 
ten  horns,  or  worldly  powers,  persuade  them  what  excel- 
lent and  faithful  service  they  perform  to  God,  in  perse- 
cuting 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.  XL 


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, 
tchj  j)ersecutcst  thou  me  ? 

Truth.  He  that  shall  read  this  conclusion  over  a  thou- 
sand times,  shall  as  soon  find  dai-kness  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  tlic  Lord  Jesus  ? 


I 


OF    PERSECUTION    DISCUSs'd.  55 


Search    all    scriptures,    histories,    records,    monuments;  ^^,!,Pf^ciiHst 
consult   with   all   experiences ;    did   ever  Pharaoh,    Saul,  ?o"persecute 
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  con- 
spiracy 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  Csesar,  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  over- 
ruling the  pen  of  this  worthy  answerer,  viz.,  a  secret 
whispering  from  heaven  to  him,  that  although  his  soul 
aim  at  Christ,  and  hath  wi'ought  much  for  Christ  in  many 
sincere  intentions,  and  God's  merciful  and  patient  accept- 
ance, 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 


56  THE    ULOUDY    TENENT 

inoutli  and  haucls  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  admo- 
nition 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  sinnino;  against  his  own  conscience."^ 

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. 


*  ["  Tliough  I  say,  tliat   it  is  not  conscience .    ...     It  was  no  part  of 

lawful  to  persecute  any,  though  erring  my  words  or  meaning,  to  say,  that 

in    fundamental  and   weighty  points,  every  lierctic,  tliough  erring  in  some 

till  after  once  or  twice  admonition,  T  fundamental  and  weighty  points,  and 

do  not  therefore  say,  that  after  once  for  the  same  excommunicated,  shall 

or  twice  admonition,  then  such  con-  forthAvith   be    punished   by  the   civil 

sciences    may   be    persecuted.      But  magistrate ;   unless   it   do   afterwards 

that  if  such  a  man,  after  svch  admo-  appear  that  he  break  forth  further, 

nition,  shall  still  persist  iti  the  error  either  into  blasphemy,  or  idolatry,  or 

nfltis  way,  and  be  therefore  punished,  seduccment  of  others  to  his  lieretical 

he  is  not  persecuted  for  cause  of  con-  pernicious   ways."     Cotton's    Reply, 

science,  but  for  sin7iin/j  against  his  p.  27.] 


OF    PERSECUTION    DISCUSs'd.  57 

[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  oft\\Q  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 
hatli  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  wit- 
nesses 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  them- 
selves, 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. 


58  THE    BLOUDY    TENENT 

What  is  Truth.  First,  what  is  this   heretic?     I  find  him  com- 

ineant  by  ■,        ■,    r>         i  t  i  •         ^        •  •/>! 

/iM,/,vin      monly  denned  to  be  such  an  one  as  is  obstinate  in  tunda- 

Titiis.  '' 

mentals,  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  per- 
secuted; 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  con- 
demned 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  con- 
demned 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,  gene- 
alogies, 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,  aJp^rticoi' arOpwTrop;  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.  vl.  4,  5,  where 
Timothy  is  commanded  to  withdraw  himself  from  such 
who  dote  about  questions  and  strifes  of  words. 

All  which  arc  points  of  a  lower  and  Inferior  nature,  not 


OF    PERSECUTION    DISCUSs'd.  59 

properly  falling  within  the  terms  or  notions  of  those 
{aroixHo)  first  principles  and  {^ejuaXiovq)  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  judg- 
ment, Heb.  vi.  2,  &c. 

Concerning  these  fundamentals  (although  nothing  is  so 
little  in  the  Christian  Avorship,  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  Avindow  left  open  to  vain 
and  unprofitable  questions,  and  sins  of  smaller  nature, 
how  apt  are  persons  to  cover  [them]  with  a  silken  cover- 
ing, 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. 

So  th'^  coherence  with  the  former  verses,  and  the  scope 
of  the  ^iixc-tViGod  in  this  and  other  like  scriptures  being 
carefully  observed,  this  Greek  word  heretic  is  no  more  in  The  word /*«- 

•'  rrtiC  general- 

true  English,  and  in  truth,  than  an  obstinate  and  wilful  '^  mistaken. 

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  funda- 
mentals, and,  as  the  answerer  makes  the  apostle  to  write. 


60  THE    BLOUDY    TENENT 

in  such  fundamentals  and  principal  points,  wherein  the 
word  of  God  is  so  clear  that  a  man  cannot  but  be  con- 
vinced 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  tliis  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,  e^lorpaTrrai,  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,  a/napravei ;  that  is,  bei.ig  sub- 
verted, or  turned  aside,  he  sinneth,  or  wanders  *"om  the 
path  of  truth,  and  is  condemned  by  him^dir,  w'/tokcitci- 
K^iTogi  that  is,  by  the  secret  checks  and  whisperings  of 
his  own  conscience,  which  avIII  take  God's  part  against  a 
man's  self,  in  smiting,  accusing,  &c. 
Checks  of        Which  checks  of  conscience  we  find  even  in  God's  own 

conscience. 

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 


OF    PERSECUTION    DISCUSs'd.  61 

Lord  Jesus ;  Avhicli  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  liis  conscience,  for  which  he  may  law- 
fully be  persecuted :  to  wit,  for  sinning  against  his  con- 
science. 

Wliich  conclusion — though  painted  over  with  the  ver- 
milion of  mistaken  scripture,  and  that  old  dream  of  Jew 
and  Gentile  that  the  crown  of  Jesus  will  consist  of  out- 
ward 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  overtvirning  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  oiFences  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 


62  THE    BLOUDY    TENENT 

only  with  the  spiritual  sword  of  the  word  of  Gotl,  and 
[with]  such  spiritual  weapons  as  (yet)  tlu'ough  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. 
What  is  the      Therefore,  these  first  and  second  admonitions  were  not 

first  and  se-     .    .,  ^  •   ^  ,  i 

cond  admo-  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.  "Wliich  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. 

What  the  re-  But  it  was  that  dreadful  cutting  off  from  that  visible  head 

jectingofthe  . 

heretic  was.  r^^^d  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.]- 

Where  it  is    observable,   that   the    same    word   used   by 

ni7''Tn  ^  the  ^^oses  for  putting  a  malefactor  to  death,  in  typical  Israel, 

miT'spir?tua1  ^y  sword,  stouing,  &c..  Dent.  xiii.  5,  is  here  used  by  Paul 

excora'muni-  for  tlic  Spiritual  killing,  or  cutting  off  by  excommunication, 

cation,  in  the  ,^^  ir,-r»  "^7  •?  o 

gospel.         1  Cor.  V.  l.i,  Jr'ut  aioay  that  evil  person,  &c. 

'^  ["  In  alleging  that  place,  I  in-  xxxv.  G Sure  it  is  the  Lord 

tended  no  other  persecution,  but  the  Jesus  accountcth  it  a  persecution  to 

church's  against  such  an  heretic  by  his  disciples,  to  be  delivered  up  into 

excommunication Verily  ex-  the  synagogues,  and  to  be  cast  tortli 

communication  is  a  persecution,  and  out  of  the  synagogues,  Luke  xxi.  12, 

a  lawful  persecution,  if  the  cause  be  Avith  John  xvi.  2."     Cotton's  Reply, 

just  ofl-ence;  as  the  angel  of  the  Lord  p.  32.] 
is  said  to  persecute  the  wicked,  Psal. 


OF    PERSECUTION    DISCUSs'd.  63 

^ovr,  I  desire  the  answerer,  and  any,  in  the  holy  awe 
and  fear  of  God,  to  consider,  that — 

From  Avhom  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  delin- 
quents 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  Avrites  of  to  the  church  of  Christ  at  Rome, 
Rom.  xvi.  1 7 ;  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  ai'oid  the  world  of 
them  by  bloody  and  cruel  persecution. 


CHAP.   XVI. 


Peace.    The   third   conclusion   is — in   points   of   lesser  J^J^yj'^^^^ 
moment  there  ought  to  be  a  toleration.  discussed. 

Which  though  I  acknowledge  to  be  the  truth  of  God, 
yet  three  things  are  very  observable  in  the  manner  of 
lavin.o-  it  down :  for  Satan  useth  excellent  arrows  to  bad  satan-s  po- 

•f       >=  ^  licy. 

marks,  and  sometimes  beyond  the  intent,  and  hidden  from 
the  eye  of  the  archer. 

First,  saith  he,  such  a  person  is  to  be  tolerated  till  God  J^e  an^^^er- 
may  be  T>lea=e-l  to  reveal  his  truth  to  him.  toleration. 


64  THE    BLOUDY    TENENT 

Patience  to       Ti'uth.   Tliis  is  Well  obscrvcd  by  you :  for  indeed  tliis  if 

bo   used    to- 

Tsuo^'"^  <•?■  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  peradven- 
ture,  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  eycsalve 
that  anointed  one  man's  eye  Avho  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. 
Jfl^OTrltn^  Hence  the  soul  that  is  lively  and  sensible  of  mercy 
cy!''foward  "^  reccivcd  to  itself  in  former  blindness,  opposition,  and 
in  their  ^^  enmity  against  God,  cannot  but  be  patient  and  gentle 
and  opposi-  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  pro- 
phet, 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  oi  Chrid 
Jesus;  and,  lastly,  not  only  pray,  but  endeavour,  to  its 
utmost  ability,  their  participation  of  the  same  grace  and 
mercy."' 

'  ["  And   for  the   civil   state,   we  err  in  fundamentals.     Ni ..  nor  would 

know  no  ground  they  have  to  perse-  I  exempt  anti-christians    either  from 

cute  Jews,  or  Turks,  or  other  pagans,  toleration, notwithstaudingtheirfundn- 

for  cause  of  religion,  though  they  all.  mental  errors,  unless  after  conviction 


OF    PERSECUTION    DISCUSS  D.  65 

That  great  rock  upon  which  so  many  gallant  ships  mis- 
carry, 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. 

Secondly,  I  observe  from  the  scriptures  he  quoteth  for  The  answer- 

1  •  1  •  -r-»i  •!     •••     r     wn  i     t»  •         r  -i     -i  er  confounds 

this  toleration,  ir^hil.  m.    17  ,  and  Kom.  xiv.    1 — 41,  how  thechi,rches 
closely,  yet  I  hope  unadvisedly,  he  makes  the  churches  of '^'^^  ^'"'^^• 
Christ   at    Philippi    and   Eome    all    one    with    the    cities  uppf  a^d 
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. 

But   as   the  lily  is  amongst  the  thorns,  so  is  Christ's  Difference 

between  the 

love  amons;  the  daughters  ;  and  as  the  apple-tree  anions:  P,'^"'''^''  f  "^ 

o  o  '  rr  tp  the  world. 

the  trees  of  the  forest,  so  is  her  beloved  among  the  sons ; 

they  still  continue  to  seduce  simple  tious   conspiracies    against   the   lives 

souls   into  their  damnable  and  per-  and  states  of  such  princes  as  will  not 

nicious  heresies:  as  into  the  worship  submit  their  consciences  to  the  bishop 

r>f  false  gods,  into  confidence  of  their  of  Rome."     Cotton's  Reply,  p.  33.] 
""  'nerits  for  justification,  into  sedi- 

E 


66  THE    BLOUDY    TENENT 

80  great  a  difFcrence  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. 
Thechuvcii       And  thIs  is  the  more  carefully  to  be  minded,  because 

uiul  civil  ,.,.,,,..  , 

state  coiifu-  wlicncver  a  toleration  of  others  religion  and  conscience  is 

eedly  made 

all  one.  pleaded  for,  such  as  are  (I  hope  in  truth)  zealous  for  God, 
readily  produce  plenty  of  scriptures  M^ritten  to  the  church, 
both  before  and  since  Christ's  comino;  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  Avilderness.  "\Miereas  he 
that  is  a  briar,  that  is,  a  Jew,  a  Turk,  a  pagan,  an  antl- 
christian,  to-day,  may  be,  when  the  Avord  of  the  Lord 
runs  freely,  a  member  of  Jesus  Christ  to-moi*row,  cut  out 
of  the  wild  olive  and  planted  into  the  true. 
Persecutors  Peace.  Thirdly,  from  this  toleration  of  persons  but 
terthe°we.s-  holding  Icsscr   errors,  I   observe   the   unmercifulness   of 

sodness  pro-  ,  •  <>     i  i       t     ^ 

mised  to  the  such  doctriiics  and  hearts,   as  if  they  had  f  oro-otten  the 

merciful,  •'  ^ 

Matt.  V.  [7]  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  Avounded  sinners,  and  leprous,  ulcerous,  and 
those  of  bloody  Issues  twelve  years  together,  and  those 
which  have  been  bowed  down  tliirty-eight  years  of  ''■--" 


OF    PERSECUTION    DISCUSs'd-  67 

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  per- 
secute, &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  dis- 
turbanceof  the  civil  peace,  he  ought  to  be  punished,  &c. 

Truth.  To  tliis  I  have  spoken  to,  confessing  that  if  any 
man  commit  aught  of  those  things  wliich  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. 

But  if  the  matter  be  of  another  nature,  a  spiritual  and  what  per- 
ch vine  nature,  I  have  written  before  in  many  cases,  and  guiity  of 

.  .  ,  ^  breach  of 

might  m  many  more,  that  the  worship  which  a  state  pro-  "vii  peace. 
fesseth  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. 

Such  persons  only  break  the  city's  or  kingdom's  peace.  The  most 
who  cry  out  for  prison  and  swords  against  such  who  cross  wongfuiiy 

F  2 


accused  of 
peace-break 


68  THE    BLOUDY    TENENT 

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.* 

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. 


The  exami-       First,  Matt.  xiii.  30,  38,  "  Because  Christ  commandeth 
what  is       to  let  alone  the  tares  to  grow  up  together  Avith  the  wheat, 

mcatif  by  the  m     i       i 

tares  and  the  until  tllC  harvCSt. 

command  of 

the  Lord  Unto  wlucli  lic  answcrctli :   "  That  tares  are  not  briars 

Jesus   to  let 

them  alone,  j^jjj  tlioms,  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, 

*  ["This  is  too  vast  an  liyperbole:  dom's  peace    at   all;  but   they  only 

as    if   murderers,   seditious  persons,  who  are  too  sharp  against  coiTuptions 

rebels,  traitors,  were  none  of  them  in  religion.'      Cotton's  Reply,  p.  36.] 
euch  as  did  break  the  city's  or  king- 


OF    PERSECUTION    DISCUSs'd.  69 

"  Christ  calleth  for  peaceable  toleration,  and  not  for  penal 

prosecution,  according  to  the  third  conclusion." 

Truth.  The  substance  of  this  answer  I  conceive  to  be,  '^^,^  answer- 
er 8  falla- 

first,  negative;  that  by  tares  are  not  meant  persons  of g|°/^^j\Ya°t 
another  religion  and  worsliip,  that  is,  saith  he,  "  they  are  euher  pfr-  ^ 

-,     .  ,     1  „  sons,  doc- 

not  briars  and  thorns.  trines,  or 

practices. 

Secondly,  affirmative;  Iqy  tares  are  meant  either  per- 
sons 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  Avorthy  answerer,  to  satisfy  themselves 
and  others  with  such  an  interpretation. 

But,  alas  !  how  dark  is  the  soul  left  that  desires  to  walk  The  answei- 

er  barely  af- 

Avith  God  in  holy  fear  and  trembling,  when  in  such  a  ||j""gt" iange 
Aveighty  and  mighty  point  as  this  is,  that  in  matters  of  {"on!^'''^^'^' 
conscience  concerneth  the  spilling  of  the  blood  of  thou- 
sands, and  the  civil  peace  of  the  world  in  the  taking  up 
arms  to  suppress  all  false  religions! — Avhen,  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. 

I  will  not  imao-ine  any  deceitful  purpose  in  the   an- Satan's  sub- 

!=>  -^  i        i  tlety  about 

swerer's  thoughts  in  the  proposal  of  these  three — persons,  the  opening 

o  X       i  J-  '  of  scripture. 

doctrines,  or  practices;  yet  dare  I  confidently  avouch, 
that  the  old  serpent  hath  deceived  his  precious  soul,  and 
by  tongue  and  pen  Avould  deceive  the  souls  of  others  by 
such  a  method  of  dividing  the  Avord  of  truth.  A  threefold 
cord,  and  so  a  threefold  snare,  is  strong ;  and  too  like  it  is         f 


70  .      THR    BLOUDY    TENENT 

that  one  of  the  three,  either  persons,  doctrines,  or  practices, 
may  catch  some  feet.^ 


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  worsliip,  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  spiritu- 
ally 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  prac- 
tices, by  the  tares  in  this  parable,  is  clear ;  for. 

First,  the  Lord  Jesus  expressly  interpreteth  the  good 


*  ["  What  hurt   do   they   get  by  tolerated  to  the  end   of  the  world  ? 

being  caught  ?     Hypocrites,  and  cor-  But — I  acknowledge — that  by  tares 

rupt  doctrines  and  practices,  if  they  are  meant  such  kind  of  evil  persons 

be  found  like  unto  good  Christians,  as  are  like  unto  the  good."     Cotton's 

or  sound  truths,  what  hurt  do  they  Keply,  p.  37.] 
catch   when   1   say   such  are   to  be 


a 


OF    PERSECUTION    DISCUSs'd.  71 

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.^ 

Secondly,  such  corrupt  doctrines  or  practices  are  not  to 
be  tolerated  now,  as  those  Jewish  observations,  the  Lord's  xoieration 
own  ordinances,  were  for  a  while  to  be  permitted,  Rom.  considered. 
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  Toleration  of 
(for  I  speak  not  of  the  civil  state),  and  that  to  the  world's  monies,  for 

^      a  time,  upon 

end,  in  superstitious  forbearing  and  forbidding  of  flesh  in  some 

^  i  "  <-'  grounds  in 

popish  Lents,  and  superstitious  Fridays,  &c.;  and  that  ^'^°^^jj|='^'^'' 
because  they  were  to  be  tendered  in  their  observation  of  foieration^of 
Jewish   holidays,    that    therefore    until   the    harvest,    or  anti-chris- 

.      tian  ceremo- 

world's  end,  persons  must  now  be  tolerated  (I  mean  m  "ies  in  the 

'A  _         ^  _  Christian 

the    church)   in    the    observation    of    popish    Christmas,  j^J^^^'^l^' j^'- 
Easter,  Whitsuntide,  and  other  superstitious  popish  festi-  ^^^  ^^^^^' 
vals? 

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.  L 

'["  If  the  Discusser  had  cast  his  stick  upon  that  at  all.  Let  the  tares 
eye  a  little  lower,  he  might  have  be  persons,  whether  hypocrites,  like 
found  that  Christ  interpreteth  the  unto  true  Christians,  or  holders  forth 
tares  not  only  to  be  persons,  but  of  scandalous  and  con-upt  doctrines 
things,  vdvra  rd  OKavSaXa,  all  and  practices  like  unto  sound."  Cot- 
things  that  offend,  as  well  as  those  ton's  Reply,  p.  38,] 
that   do   iniquity.      But   I  shall  not 


72  THE    BLOUDY    TENENT 

And  least  of  all  (as  before)  that  the  toleration  or  permis- 
sion 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. 
Taresproved      First,   the  orig-iual  word  tiZavia,  signifying  all    those 

nottosignify  ^  -'-''OJO 

hypocrites,  ^yccds  which  Spring  up  with  the  corn,  as  cockle,  darnel, 
tares,  &c.,  seems  to  imply  such  a  kind  of  people  as  com- 
monly and  generally  are  known  to  be  manifestly  different 
from,  and  opposite  to,  the  true  worshippers  of  God,  here 
called  the  cliildren  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  hurtfid  unto  it.^ 

Now  whereas  it  is  pleaded  that  these  tares  are  like  ths 
Avheat,  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. 

">  Hence    were    the    witnesses    of  barrenness:  Infelix  lolium  et  steriles 

Christ,  Wickliff  and  others,  in  Henry  doniinantur  avenje.     Others  conceive 

the  Fourth's  reign,  called  Lollards,  as  they  were  so  called  from  one  Lullard, 

some  say,  from  Lolia,  weeds  l;no\ni  ix-c;  but  all  papists  accounted  them 

well  enough,  hence  taken  for  sign  of  as  tares  because  of  their  profession. 


OF    PERSECUTION    DISCUSSED.  73 

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. 

Truth.  I  answer,  the  one  appeared  as  soon  as  the  other;  The  false 

-*-  ^  and  counter- 

for    so   the  word   clearly   carries  it,    that    seed    of   both  *?"  f'li"^- 

J  '  tians  appear 

having   been  sown,   when  the  wheat   appeared   and   put  the^trae'^and 
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  husband- 
man 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. 

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  interpre- 
tation 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 


Hypocritical 
Christians. 


74 


THE    BLOUDY    TENENT 


corn,  I  conclude  that  they  cannot  here  be  intended  by  the 
Lord  Jesus  to  signify  secret  hypocrites,  but  more  open 
and  apparent  sinners.^ 


CHAP.  XXL 


The  tares  The  sccoud  rcason  why  these  tares  cannot  signify  hypo- 

cannot  sig-  •'  o       j       >/ 1. 

crues"^^"     crltes  in  the  church,  I  take  from  the  Lord  Jesus's  own 

interpretation  of  the  field,  in  which  both  Avheat  and  tares 

are  sown,  which,  saith  he,  is  the  world,  out  of  Avhlch  God 

chooseth  and  calleth  his  church. 

hypocrites  °^      The  world  lies  in  wickedness,  is  like  a  wilderness,  or  a 

churchX     sea  of  wlld  beasts  innumerable,  fornicators,  covetous,  idol- 

mon  Magus;  atcrs,  &c.;  wltli  wliom  God's  people  may  lawfully  converse 

and  these  ,,,....  „  ,  ,. 

must  be  to-  and  cohabit  m  cities,  towns,  &c.,  else  must  they  not  live 

lerated  until  .  7^3  j 

discovered,   in  the  world,  but  o-o  out  of  it.     In  which  world,  as  soon 

and  no  '  c3  ' 

Hypocrites  ^'^  ^^'^^'  ^^^^  Loi'd  Jcsus  had  sowu  tlic  good  seed,  the 
whichire  '  children  of  the  kingdom,  true  Christianity,  or  the  true 
tians.  false    cliurcli,    the    ciiem}'^,    Satan,    presently,    in   the   night   of 

churches ;  .  ,  l  j  o 

and  these     sccunty,  iguorancc,  and  error,  lohilst  men  slept,  sowed  also 
htv?ieT"    tl^^^sG  tares,  Avhich  are  antl-clirlstians,  or  false  Christians. 
haives'tr'''    Tlicsc  strangc  professors  of  the  name  of  Jesus  the  minis- 
ters and  prophets  of  God  beholding,  they  are  ready  to  run 
to  heaven  to  fetch  fiery  judgments  from  thence  to  consume 


"  ["It  is  not  true  that  }l,itavia 
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  l)roiiL;lit  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.] 


OF    PERSECUTION    DISCUSs'd.  75 

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. 

Peace.  You   know   some    excellent  worthies,  dead   and '^^^.'^^''^''^ 

'  most,  gene- 

living,  have  laboured  to  turn  this  field  of  the  world  into  faiseiy'^rnter- 
the  garden  of  the  church.  ^  church. 

Truth.  But  who  can  imagine  that  the  wisdom  of  the 
Father,    the    Lord   Jesus    Christ,^   would    so    open    this  Jes^u^tht 
parable,  as  he  professedly  doth,  as  that  it  should  be  closer  b/partwe" 
shut  up,  and  that  one  difficulty  or  lock  should  be  opened  expounder 

1    1         1  •  •  of  them. 

by  a  greater  and  harder,  m  callmg  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. 

®  ["  ] .  It  is  true,  Christ  expound-  will  put  it  into  the  hearts  of  faithful 

eth  the  field  to  be  the  world;  but  he  princes,  in  fulness  of  time,  to  hate  the 

meant  not  the  wide  world,  but,  by  an  whore,   to    leave    her   desolate   and 

usual    trope,   the    church    scattered  naked,  &c.  Rev.  xvii.  16, 17."     Cot- 

throughout  the  world 2.  If  ton's  Reply,  pp.  41,  42.] 

the  field  should   be  the   world,  and  -^  ["  It  is  no  impeachment  to  the 

the    tares    anti-christians   and    false  wisdom   of  Christ   to   call    his    elect 

Christians:    it   is   true,    Satan   sowed  churches  and   saints  throughout  the 

them  in   God's  field,  but   he   sowed  world,  by  the  name  of  the  world,  .,  . 

them  in  the  chinch 3.  It  is  It  is  no  more  an  improper  speech,  to 

not  the  will  of  Christ,  that  anti-christ  call  the  church  the  world,  than  to 

and  anti-christians,  and  anti-christian-  speak  of  Christ  as  dying  for  the  world, 

ity,  should  be  tolerated  in  the  world,  when  he  died  for  his  church."     lb. 

imtil  the  end  of  the  world.     For  God  p.  43.] 


76 


THE    BLOUDY    TENENT 


CHAP.  XXII. 


The  scope 
of  the  para- 
ble. 


Four  sorts  of 
ground,  or 
hearers  of 
the  word,  in 
the  world, 
and  but  one 
properly  in 
the  church ; 
the  rest  sel- 
dom come, 
or  accident- 
ally, to  hear 
the  word  in 
the  church, 
which  wor<l 
ought  to  be 
fitted  for  the 
feeding  of 
the  church 
or  fli)ck  : 
preaching 
for  conver- 
sion, is  pro- 
perly out  of 
the  church. 


Ill  the  former  parable,  the  Lord  Jesus  compared  the 
kingdom  of  heaven  to  the  sowing  of  seed.  The  true 
messeno-ers  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 
o-round  properly  but  one,  to  wit,  the  honest  and  good  ground. 
And  the  proper  work  of  the  church  concerns  the  flourish- 
ing 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  sow^er  never  used; 
and  being  forced,  they  arc  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  hear- 
ers, 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." 


'  ["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 
cliurch    mcmliers,   members    of    the 

church   of  Israel 2.  If  the 

children  of  church  members  be  in  the 
«;liurcli,  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 
groimd.  For  is  it  not  the  proper 
work  of  the  church,  to  bring  on  the 
children  to  become  the  sincere  people 


OF    PERSECUTION    DISCUSs'd.  77 

Now  after  the  Lord  Jesus  had  propounded  that  great  ^^^^^^  ^^°p^^,°^ 
leading  parable  of  the  sower  and  the  seed,  he  is  pleased  to  °^  *^®  ^'^^^^' 
propound  this  parable  of  the  tares,  with  admirable  co- 
here r.cc  and  sweet  consolation  to  the  honest  and  good 
ground;  Avho,  with  glad  and  honest  hearts,  having  re- 
ceived 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  conceriiipg 
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. 

Secondly,  he  gives  to  his  own  good  seed  this  consolation :  ^^^  ^^^^ 
that  those  heavenly  reapers,  the  angels,  in  the  harvest,  or  parawe'of''^ 
end  of  the  world,  will  take  an  order  and  course  with  them,  gwes'^dtrec- 
to  wit,  they  shall  bind  them  into  bundles,  and  cast  them  consolation 

.  ,  to  his  ser- 

mto  the   everlastmg  burnings;  and  to  make  the  cup  of^^i^'^- 
their  consolation  run  over,  he  adds,  ver.  43,  Then,  then  at 
that  time,  shall  the  rigliteous  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father. 

These  tares,   then,  neither  being  erroneous  doctrines,  xhe  tares 
nor  corrupt  practices,  nor  hypocrites,  in  the  true  church,  pe^y  ufsfg- 
intended  by  the  Lord  Jesus  in  this  parable,  I  shall,  in  the  christians. 
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]  pro- 
perly, anti-christians. 


of  God  ?  .  .  .     4.  There  is  not  such  the  servants  ever  ask    the    question, 

resemblance     between    highway-side  whether  they  should  pluck  up  weeds 

ground    and  good   ground,  as  is  be-  out  of  the  highway-side,  &c."     Cot- 

tween  tares  and  wheat.     Nor  would  ton's  Reply,  pp.  44,45.] 


Matt.v 
Ma 


78  THE    BLOUDY    TENENT 


CHAP.   XXIII. 

First,  then,  these  tares  are  such  sinners  as  are  oppo:site 

and  contrary  to  the  children  of  the  kingdom,  visibly  so 

declared  and  manifest,  ver.   38.^     Now  the  kingdom  of 

an' xxi'43'  Crod  below  is  the  visible  church  of  Chx'ist  Jesus,  according 

domon'^eanh  to  Matt.  viii.  12.     Thc  children  of  the  kingdom,  which 

church!  ^    are  threatened  to  be  cast  out,  seem  to  be  the  Jews,  wliich 

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,    Tlie  kingdom  of  God  shall  he  taken  from 

you,  and  given  to  a  nation  that  toill  bring  forth  the  fruits 

thereof 

Thedistinc        Such,   tlicu,   are   the   good  seed,  good  wheat,  children 

tiiTwhel?"  of  thc  kingdom,  as  are  the  disciples,  members,  and  sub- 

frres,  at  also  j  Gets  of  the  Lord  Jcsus  Clirist,  his  church  and  kingdom: 

tiiese  tares    and  tlicrcfore,  consequently,   such   are  the  tares,  as  are 

and  all  other.  .  .  . 

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  soivs  the  good 
seed,  saith  he,  is  the  Son  of  man  ;  the  field  is  the  loorld  ;  the 
good  seed  arc  the  children  of  the  kingdom  ;  hut  the  tares  are 
the  childrc7i  of  the  tvickcd,  or  A\ickedness ;  the  enemy  that 
soweth  them  is  the  devil. 

Thc  original  here  tov  rrovnoov,  agrees  with  that,  Luke 

'  ["1.  These  tares  are  not  such  2.  The  tares  were  not  discerned  at 

sinners  ns  are  contrary  to  the  chil-  first  till  the  bUide  was  sprung  up,  and 

dren  of  tlie  kingdom  ;  for  then  none  brought  forth  fruit."  Cotton's  Repl)\ 

slioiild  Ijc  oi)posiLe  to  them  but  they.  p.  45.] 


OF    PERSECUTION    DISCUSs'd.  79 

xi.  4,  Deliver  us  arro  tov  Trovripov,from  evil,  or  wickedness ; 
opposite  to  the  children  of  the  kingdom  and  the  righteous- 
ness 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  chil- 
dren 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. 

First,  in  civil  state.     From  the  besrinnins;  of  the  world,  civu  magis- 

'  t3  O  '  tracy  from 

God  hath  armed  fathers,  masters,  magistrates,  to  punish  |^'?^^ '^^si^-^ 
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  dis- 
obedience  to   parents    or   magistrates,    nor    murder,    nor  offenders 

,,.  ,  1  .     .  T  against  the 

ouarrellmo;,  uncleanness,   nor  lasciviousness,   stealmc;  nor  civii  laws 

••■  ^  '  '='  not  to  be 

extortion,  neither  auo;ht  of  that  kind  ought  to  be  let  alone,  pe>petuaiiy 

^  o  O  ^  tolerated. 

either  in  lesser  or  greater  families,  towns,  cities,  kingdoms, 
Rom.  xiii.;  but  seasonably  to  be  suppressed,  as  may  best 
conduce  to  the  public  safety. 


80 


THE    BLOUDY    TENENT 


fr^inlhe^'  Again,  secondly,  in  the  kingdom  of  Christ  Jesus,  whose 
Christ' Jesus  kingdom,  officers,  laws,  punishments,  weapons,  are  spirit- 
fered.  ual  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  Avorshippers, 
anti-christians,  who  without  discouragement  to  true  Chris- 
tians 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.* 


CHAP.  XXV. 


The  great         Thirdly,  in  that  the   officers,   unto  whom  these    tares 

reapers  are  •' 

tae  angels.    j^j,g  I'cferred,  are  the  angels,  the  heavenly  reapers  at  the 


*  ["  Neither  is  it  true  that  RiUi-chris- 
tiuns  are  to  be  let  alone  by  the  ordi- 
nance of  Christ,  till  the  eml  of  the 
world.  For  what  if  the  members  of 
a  Christian  church  shall  some  of  them 
apostate  to  anti-christian  superstition 
and  idolutrj',  doth  the  ordinance  of 
Christ  bind  the  liands  of  the  church  to 
let  them  alone  ?    Besides,  what  if  any 


anti-christian  persons,  out  of  zeal  to 
the  catholic  cause,  and  out  of  con- 
siicnce  to  the  command  of  their  su- 
periors, 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.] 


OF    PERSECUTION    DISCUSs'd.  81 

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.^ 
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.^ 
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. 

Moses  for  a  while  held  his  peace  against  the  sedition  The  tares  to 

i-  <^  be  tolerated 

of   Korah,    Dathan,    and    Abiram.     David   for   a   season  ^f  ti^s^in!* 
tolerated  Shimei,  Joab,  Adonijah.     But  till  the  harvest,  ""*' 


*  ["  Let  it  be  again  denied,  that  garden,  who  sometimes  lose  their  fat- 
hypocrites,  when  they  appear  to  be  ness  and  sweetness  for  a  season." 
hypocrites,  are  to  be  purged  out  by  Cotton's  Reply,  p.  48.] 
the  government  of  the  church.  Other-  *  ["  Not  every  hypocrite,  but  only 
wise  they  may  soon  root  out,  some-  such,  who  either  walk  inordinately 
time  or  other,  the  best  wheat  in  God's  without  a  calling,  or  idly  and  negli- 
field,  and  the  sweetest  flowers  in  the  gently  in  his  calling."  lb.  p.  49.] 


82  THE    BLOUDY    TENENT 

or  end  of  the  world,  the  Lord  never  intended  that  any  but 
these  spiritual  and  mystical  tares  should  be  so  permitted. 


CHAP.  XXVI. 

The  danger        Trutli.  Now  if  any  imagine  that  the  time  or  date  is 

of  infection    ,  ,  .  ,  ,  ,  ^  -i        r 

by  these      lono",  that  HI  the  mean  season  they  may  do  a  world  oi 

tares  as-  ~ 

soiled.         mischief  before  the  world's  end,  as  by  infection,  &c. 
Lamentable       First,  I  auswcr,  that  as  the  ci"vdl  state  keeps  itself  with 

experience  *■ 

thi'i't^uro?  ^  ^^^^^  guard,  in  case  these  tares  shall  attempt  aught 
Europe,  and  agaiust  the  peace  and  welfare  of  it  let  such  civil  offences 
truT'in^the  bc  puuishcd ;  and  yet,  as  tares  opposite  to  Chpst's  king- 
some  hun-    dom,  let  their  worship  and  consciences  be  tolerated.^ 

drcd  thou- 

^ndsofthe  Sccondly,  the  church,  or  spiritual  state,  city,  or  king- 
dom, hath  laws,  and  orders,  and  armories,  whereon  there 
hang  a  thousand  bucklers.  Cant.  iv.  4,  weapons  and  ammu- 
nition, able  to  break  down  the  strongest  holds,  2  Cor.  x. 
4,  and  so  to  defend  itself  against  the  very  gates  of  earth 
or  hell.7 

Thirdly,  the  Lord  himself  knows  who  arc  his,  and  his 
foundation  remaineth  sure;  his  elect  or  chosen  cannot 
perish  nor  be  finally  deceived.** 

Lastly,  the  Lord  Jesus  here,  in  this  parable,  lays  down 
two  reasons,  able  to  content  and  satisfy  our  hearts  to  bear 


^  ["  But  wliat  if  tlieir  worship  and  leaven  the  whole  lump  ?     How  then 

consciences  incite  them   to  civil  of-  is  the  safety  of  the  church  guarded  V 

fences?     How   shall    then    the    civil  lb.  p.  50.] 

state   keep   itself    safe   with  a   civil  *  ["  The   elect   of   God  shall   be 

sword?"     Cotton's  Reply,  p.  50.]  saved:  but  yet  if  idolaters  and  se- 

^  ["  But  if  their  members  be  lea-  ducers  be  tolerated  —  the  church  M'ill 

vened  with  anti-christian  idolatry  and  stand  guilty  before  God  of  the  seduc- 

superstition,  and  yet  must  be  tolerated  tion  and  corruption  of  the  people  of 

— will  not  a  little  leaven,  so  tolerated,  God."     lb.  p.  50.] 


OF    PERSECUTION    DISCUSS  D.  83 

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  Avheat  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.^ 

And,  therefore,  as  God's  people  are  commanded,  Jer. 
xxix.  7,  to  pray  for  the  peace  of  material  Babel,  wherein 
they  Avere  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 
Avhore'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  foretel. 

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,  The  great 

and  dreadful 

Gen.  XV.  16),  then  those  holy  and  mighty   officers   and  harvest. 

"  ["There  is  no  fear  of  plucking  (upon  God's  people),  would  be  blessed 
up  the  wheat,  by  rooting  out  idolaters  of  God  to  their  recovery  and  healing." 
and  seducers— the  censures  inflicted       Cotton's  Reply,  p.  51.] 

G   2 


(84"')  THE    BLOUDY    TKNICNT 

executioners,  the  angels,  with  their  sharp  and  cutting 
sickles  of  eternal  vengeance,  shall  down  with  them,  and 
bundle  them  up  for  the  everlasting  burnings.' 

Then  shall  that  man  of  sin,  2  Thcss.  ii.  [8],  be  con- 
sumed 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,  ichich  is  poured  out  tvithout 
■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. 


CHAR  XXVII. 


Peace.  You  have  been  larger  in  vindicating  this  scrip- 
ture 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  peaceable- 
ness  in  themselves  and  towards  othei's. 

Truth.  I  shall  be  briefer  in  the  scriptures  following. 
Thecj|iarge       Peace.  Yet  before  you  depart  from  this,  I  must  crave 
almJ'tt'^     your  patience  to  satisfy  one  objection,  and  that  is:  These 
noTspoken    scrvauts  to  wlioui  the  householder  answereth,  seem  to  be 

IK)  inuL'ia-  1  •     •    i  n      ^  i  i 

tratesfmi-    thc  mmistcrs  or  messeno;ers  ot  the  gospel,  not  the  maffis- 

ni.tereof  .  .    .  *=  f  .  . 

tbe  civil       trates  of  the  civil  state,  and  therefore  this  charge  of  the 

'  ["  It  would  as  well  plead  for  the  these  will  the  mighty  angels  f;ather 
toleration  of  murderers,  robbers,  into  bundles,  6cc."  Cotton's  IleiJly, 
adulterers,   extortioners,  &c.,  for  all       p.  51.] 


OF    PERSECUTION    DISCUSs'd.  85 

Lord  Jfcous  is  ii<^t  o'ivf^a  to  magistrates,  to  let  alone  false  ^'*'?',''"' '? 

o  o  ^  ministers  of 

worshippers  and  idolaters.  ^^^  ^°^p^^" 

Again,  being  spoken  by  the  Lord  Jesus  to  his  messen- 
gers, it  seems  to  concern  hypocrites  in  the  church,  as 
before  was  spoken,  and  not  false  Avorshippers  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. 

Secondly,  I  acknowledge  this  command.  Let  them  alone,  J^tmte'^ 
was  expressly  spoken  to  the  messengers  or  ministers  of  ^riy^spoken 
the  wospel,  who  have  no  civil  power  or  authority  in  their  and  masters, 

*="      ^  ^       .    .  .  \  .  in  the  New 

hand,  and  therefore  not  to  the  civil  magistrate,  kmg,  or  Testament, 

°  "-^  and  why, 

governor,  to  whom  it  pleased  not  the  Lord  Jesus,  by  him-  coi'iiI"4  i^. 
self  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. 

I  conceive  not  the  reason  of  this  to  be,  as  some  weakly  ^^'^^''J^^'^ 
have  done,  because  the  Lord  Jesus  would  not  have  any  fil'j'pej.ggi'^ 
followers  of  his  to  hold  the  place  of  civil  magistracy,  but  thfRoma" 
rather  that  he  foresaw,  and  the  Holy  Spirit  in  the  apostles  and  the  ' 
foresaw,  how  few  magistrates,  either  in  the  first  persecuted  ever  since. 
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 


fe?; 


THR    BLOUDY    TENENT 


been  governors  or  heads  of  the  church,  have  been  so  many 
false  heads,  and  liave  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. 
Christ's  "pj^e  apostles,  and  in  them  all  that  succeed  them,  bcingj 

messengers  r  '  '  o 

threefold      Commanded  not  to  pluck  up  the  tares,  but  let  them  alone, 

thatpro'hibi-  rcccived  from  the  Lord  Jesus  a  threefold  charge. 

Christ,  Let        First,  to  Ict  tlicm  alone,  and  not  to  pluck  them  up  by 

tkem  alone.  r^  n         i     • 

prayer  to  God  for  then*  present  temporal  destruction. - 
God's  people      Jereniv  had  a  commission  to  plant  and  build,  to  pluck 

not  to  pray  •'  '■  ^ 

sent'ruin'^'^  up  and  dcstroy  kingdoms,  Jer.  i.  10 ;  therefore  he  is  com- 
tion  ofidoi-  manded  not  to  pray  for  that  people  whom  God  had  a 
though  their  purpose  to  pluck  up,  Jer.  xiv.  1 1,  and  he  plucks  up  the 

persecutors,  ,  .,,  i-i-- 

but  for  their  whole  uatiou  bv  prayer.   Lament,  ni.  66.      u.hus    Llnah 

peace  and  ^       J      V      J       '  ^  o 

salvation,  brouglit  firc  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  extir- 

'  ["  Certain  it  is  from  the  word  of  princes  must  perform  tliis  great  work 

truth,  that  the  anti  christian  kingdom  witliout  prayer,  and  then  it  were  not 

shall  be  destroyed  and  rooted  up  })y  sanctified  to  God,  or  if  it  be  a  sacrifice 

Christian  princes  and  states  long  be-  sanctified  to  God,  they  must  pray  for 

fore  the  great  harvest  of  the  end  of  their  desolation  before  they  inflict  it." 

the   world.  .  .  .     And    either    sucli  Cotton's  Reply,  p.  ");}.] 


OF    PERSECUTION    DISCITSs'd.  87 

patlon  of  all  false  professors  of  the  name  of  Christ,  which 
are  whole  towns,  cities,  and  kingdoms  full.^ 

Jeremy  did  thus  pluck  up  kingdoms,  in  those  fearful  The  word^of 
prophecies  he  poured  forth  against  all  the  nations  of  the  pfucTs"ulf 
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  ia 
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. 

Thirdly,  I  conceive  God's  messengers  are  charged  to  let  f^^f ^^'^'j^"j^ 
them  alc^ne,   and   not   pluck    them   up,   by   exciting  and '^^p^"^^^^^^ 

,[..,.,  I  •  to  persecute 

stirnng  /up  civil  magistrates,  kings,  emperors,  governors,  antlchiis- 
parliaments,  or  general  courts,  or  assemblies,  to  punish  and 
persecu'te    all   such   persons  out  of  their  dominions  and 
territories  as  worship  not  the  true  God,  according  to  the 
reveale'd  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 
Canafln,  as  I  have  already  and  shall  further  manifest,  not 
to  be!  matched  or  paralleled  by  any  other  state,  but  the 
spirit\ial  state  or  church  of  Christ  in  all  the  world,  putting  ^  pgj  „  g 
the  f9:lse  prophets  and  idolaters  spiritually  to  death  by  the  i  cor.  v. 
two-(*3dged  sword  and  power  of  the  Lord  Jesus,  as  that 
churcJh  of  Israel  did  corporally.^ 

^  ["  It  J  might  as  truly  be  said  the  ducing  others  to  idolatry,  should  be 

ministers  jof  Christ , are  forbidden  to  put  to  death,  Levit.  xxiv.  16.  .  .  .  The 

denounce  'i  present  or  speedy  destruc-  external  equity  of  that  judicial  law  of 

tion  to  an^iyr  murderers,  &c."    Cotton's  Moses  was  of  moral  force,  and  bind- 

Reply,  p.  '54.]  eth  all  princes  to  express  that  zeal 

*  ["  It .  is  moral  equity,  that  bias-  and  indignation,  both  against  blas- 
phemers,   and   apostate  idolaters  se-  phemy  in  such  as  fall  under  their 


88  THE    BLOUDY    TENENT 

wuMdoi-"''      And  therefore  siiith  Paul  expressly,  1  Cor.  v.  10,  we 
vldTacussed.  Hiust  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  suft'ering  of  them. 

Truth.  I  answer,  the  apostle,  in  this  scripture,  speaks 

not  of  permission  of  either,  but  expressly  shows  the  differ- 

veree^wuh"   *^°^^  bctwecn  the  church  and  the  world,  and  the  lawfulness 

dvirbutnot  <5f  conversation  with  such   persons  in  civil   things,  with 

things" ""    whom  it   is  not  lawfid   to  have    converse    in    spirituals : 

secretly  withal  foretelling,  that   magistrates    and  people, 

whole  states  and  kingdoms,  should  be  idolatrous  und  anti- 

christian,  yet  with  whom,  notwitlistauding,  the  saints  and 

churches  of  God  might  lawfully  cohabit,  and  hpld  civil 

converse  and  conversation.  \ 

Concerning  their  permission  of  what  they  judg^  idola- 
trous, I  have  and  shall  speak  at  large. 
!?nd  uT"^  /*<?«ce.  Oh !  how  contrary  unto  this  command  of  the 
grounded  \jqx^  Jcsus  havc  sucli,  as  have  conceived  themselv«^s  the 
true  messengers  of  the  Lord  Jesus,  in  all  ages,  mpt  let 
such  professors  and  prophets  alone,  whom  they }  have 
judged  tares;  but  have  provoked  kings  and  kingdom^  (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  th  e  world 
laid  upon  bloody  heaps  in  civil  and  intestine  deSjOlations 

I 

just  power,  which    Aliab   neglected;       or    some    others,   l)y    his     consent." 
and    against    seduction    to    idolatry.       Cotton's  Reply,  ]'.  55.]       ., 
which  Ahab  executed,  or  else  Elijah, 


OF    PERSECUTION    DISCUSs'd.  89 

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 
offend  f;^!-?  in  the  church. 

Foiiithly.  Nor  scandalous  offenders,  in  life  and  conver- 
sation, against  the  civil  state. 

Fifthly.  The  field  in  which  these  tares  are  sov n,  is  not 
the  church. 

Agtii^i,  afKrraatively :  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. 


do  THF    BLOLDY    TFNENT 

even   for   tlie   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  thcni;  and  yet  notwith- 
standing, their  doom  is  fearful  at  the  har\'est,  even  gather- 
ing, bundling,  and  everlasting  burnings,  by  the  mighty 
hand  of  the  ansels  in  the  end  of  the  world. 


CHAP.  XXIX. 


Matt.  XV.  14,      Peace.  The  second  scripture  brought  against  such  per- 

tlie  second  '-  . 

controverted  secutiou  for  causc  of  conscience,  is  jVIatt.  xv.  14 ;  where 
iaus'l'.''  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  com- 
manded his  disciples  to  let  them  alone,  and  gives  tliis 
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  reo;ardino-  the  offence  which  the  Pharisees  took." 

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  oflended  themselves, 

Christ  Jesus  jj^^t  uot  to  mcddlc  with  them — it  aiipears  it  was  no  ordi- 

never  direct-  '^  ^ 

pfen'to'^tiie    nance  of  God,  nor  Christ,  for  the  disciples  to  have  gone 
trite  for  help  further,  and  have  complained  to,   and  excited,  the  civil 

in  UU  cause.  .  1*1  i*i-i^-iii  -i> 

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 


OF    PERSECUTION    DISCUSs'd.  91 

preserving  of  others  from  infection,  the  Lord  Jesus  would 
never  have  commanded  them  to  omit  that  which  should 
have  tended  to  these  holy  ends.^ 


CHAP.  XXX. 

Peace.  It  may  be  said,  that  neither  the  Roman  Caesar, 
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. 

Truth.  I  answer,  first,  this  removes,  by  the  way,  that 
stumbling-block  which  many  fall  at,  to  wit,  Paul's  appeal-  Paul's  ap- 

,  .  ,  pealing  to 

ing  to  Caisar ;  which  since  he  could  not  in  common  sense  c*^^''- 
do  unto  Caesar  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  Caesar  himself — it  must  needs  follow,  that 
his  appeal  was  merely  in  respect  of  his  civil  wrongs,  and  ' 

false  accusations  of  sedition,  &:c.^ 

^  ["It  was  no  just  cause  for  the  *  ["Paul's  appeal  to  Caesar,  was 

civil  magistrate  to  punish  the  Phari-  about  the  ^vrongs  done  unto  the  Jews, 

sees,  for  that  they  took  unjust  offence  The  wrongs  to  them  were  not  only 

against  Christ's  wholesome  doctrine.  civil,  but  church  offences,  which  Paul 

For  neither  was  the  doctrine  itself  a  denied.  ...     A  man  may  be  such 

fundamental    truth :    nor   was    their  an   offender   in   matters   of  religion, 

offenc  ■  against  it  a  fundamental  en-or,  against  the  law  of  God,  against  the 

though   it   was   dangerous.     Besides,  church,  as  well  as   in   civil    matters 

the  civil  magistrates  had  no  law  esta-  against   Caesar,   as   to    be  worthy   of 

blished  about  doctrines,  or  offences  of  death.  .  .  .     Paul,  or  any  such  like 

that    nature.     And    therefore,    they  servant  of  Christ,  if  he  should  com- 

could  "  'ke  no  judicial  cogi.izance  of  mit  any  such  offence,  he  would  not 

any    complaint    presented    to    them  refuse  judgment  unto  death."     lb.  p. 

about  the   saai  .  '     Cotton's   Reply,  59.] 
p.  57.] 


92  THE    BLOUDY    TENENT 

Civil  magis-       Secondly,  if  it  had  been  an  ordinance  of  God,  that  all 

trates  never  •' 

b'^^Godde-  ^^^^^  magistrates  were  bound  to  judge  in  causes  ispiritual 
thM^auil'of  01*  Christian,  as  to  suppress  heresies,  defend  the  faith  of 
one"isbou"d  Jcsus,  although  that  Cfesar,  Herod,  Pilate  were  wicked, 

to  put  forth    .  .  iT'i  11X1 

himself  to    Ignorant,  and  opposite,  -yet  the  disciples,  and  the   JLorcl 

hisutnioBt       ^      .  .  .       ^  ^  ^ 

povyer  in      Christ  himsclf,   had  been   bound  to  have  performed  the 

tioil  S   DUSl-  ■■■ 

"wl^ere  if  ^^^^y  of  faithful  subjects,  for  the  preventing  of  further 
guiu  wifuie.  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. 

Thirdly,  had  it  been  the  holy  purpose  of  God  to  have 
Christ  could  established  the  doctrine  and  kino-dom  of  his  Son  this  way, 

easily  have  »  •'  ' 

nished"with  ^"icc  liis  coiuiug  hc  would  havc  furnished  commonweals, 
lutratesTit  kingdoms,  cities,  &c.,  then  and  since,  with  such  temporal 
appointed,  powcrs  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  magis- 
trates to  this  end  and  purpose.^ 

">  ["  We  do  not  say,  It  is  the  holy  his  saints,  and  by  the  bloody  swords 

will  and  purpose  of  God  to  establish  of  persecuting  magistrates:  .  .  .  but 

the  doctrine  and  kin,i^dom  of  his  Son  it  is  the  duty  of  magistrates  to  know 

only  this  Avay,  to  wit,  by  the  help  of  the  Son,  acknowledge  his  kingdom, 

civil  authority.     For  it  is  his  will  also  and  submit  their  thrones  and  crowns 

to  magnify  his  power  in  establishing  to  it,  &;c."     Cotton's  Ueply,  p.  61.] 
the   same  ...  by    the   sutt'erinjja  of 


OF    PERSECUTION    DISCUSs'd.  9S 


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  eccle- 
siastical causes :  and  if  not  judges,  they  may  not  punish. 

In  spiritual  things,  themselves  are  siibject  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.^ 

Thirdly,  God's  Israel  of  old  were  earnest  with  God  for  ^"'^'^  ^^^^^[ 

•'  earnest  with 

a  king,  for  an  arm  of  flesh,  for  a  king  to  protect  them,  as  ^rm  IfVesh, 
other  nations  had :  God's  Israel  still  have  ever  been  restless  gives  in  Ms 
with  God  for  an  arm  of  flesh.  takes  away 

oi       1    •       1  •  T  -1  •  in  his  wrath 

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 
]...,i''  o"  the  lints,  may  spiritually  and  for  ever  be 
advanced. 

And  therefore  I  conclude,  it  was  in  one  respect  that  the 
.L<jrd  Jesus  said.  Let  them  alone ;  because  it  was  no  ordi- 

"  ["  We  do  not  allege  that  place  in  to  be  providers  for  the  eliurch's  well- 
] -;i:;ih,  to  prove  kings  and  queens  to  being,  and  protectors  of  it."  Cotton's 
h-'  iuilges  of  ecclesiastical  causes;  but       Reply,  p.  61.] 


94  THE    BLOUDY    TENENT 

nance  for  any  disciple  of  Jesus  to  prosecute  the  Pharisees 

at  Cjcsar's  bar. 
The  punish-  Bcsidc,  let  it  be  seriously  considered  by  such  as  plead 
sees^thou"h  ^^^  prcsent  corporal  punishments,  as  conceiving  that  such 
Ir^'eato-^*'  sinners,  though  they  break  not  civil  peace,  should  not 
poiarpun-*'  escape  unpunished — I  say,  let  it  be  considered,  though 
tno  world,  in  for  the  prcscut  their  punishment  is  deferred,  yet  the 
specie.         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.  XXXIl. 


The  eye  of  First,  by  just  judgment  from  God,  false  teachers  are 
^^^«^°^"^';^i8  stark  blind.  God's  sword  hath  struck  out  the  right  eye 
righ'randieft  of  their  mind  and  spiritual  understanding,  ten  thousand 
bod/ to  be  times  a  greater  punishment  than  if  the  magistrate  should 
ten  thousand  couimaud  botli  thc  right  and  left  eye  of  their  bodies  to  be 

times.  ~ 

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  aflfordeth;  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,  \n  spiritual 
and  soul  blindness  to  all  eternity. 
Some  souls        Sccondlv,  liow  fcarful  is  that  wound  that  no  balm  in 

incurable, 

vhori  not     Qilead  can  cure !     How  dreadful  is  that  blindness  which 

only  cor- 

Bpi?itua"'     for  ever  to  all  eye-salve  is  incurable  !     For  if  persons  be 

nothing'^    wilfully    and   desperately   obstinate,    after    light    shining 

forth,  Let  them  alone,  saith  the  Lord.     So  spake  the  Lord 


OF    PERSECUTION    DISCUSs'd.  95 

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  incura- 
ble; 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. 

Thirdly,  their  end  is  the  ditch,  that  bottomless  pit  of  f,^,^  J°"^™- 
everlasting  separation  from  the  holy  and  sweet  presence  wMch  the" 
of  the  Father  of  lights,  goodness,  and  mercy  itself — end-  bimd  fail. 
less,  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  Avhither  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  espe- 
cial 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 


96  THE    BLOUDY    TENENT 

offenders  too  in  case.  But  what  is  this  to  a  blind  Phari- 
see, 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.^ 


CHAP.  XXXIIL 


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  labour- 
ing to  procure  their  everlasting  welfare  ? 
soui-uiiiing        Truth.  I  answer,  It  is  a  truth :  the  mischief  of  a  blind 

the  cliiefest 

murder.  Phariscc'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  parlia- 
ments, and  cut  the  throats  of  kings  or  emperors,  so  pre- 
cious 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; 

'  ["  We  do  not  hold  it  lawful  for  a  sees   to   submit   to    the    doctrine   or 

Christian    magistrate   to   compel    by  religion    of  Christ   Jesus."     Cotton's 

civil    sword    either  Pliarisee,  or   any  Reply,  p.  G4.     On  tliis  Mr.  Williams 

Jew,  or  pagan,  to  jirofcss  the  religion,  ol)serves,  that  Mr.  Cotton  believes  "  it 

or  doctrine,  of  the  Lord  Jesus,  much  is  no  compulsion  to  make  laws  with 

less  do  we  think  it  meet  for  a  private  penalties  for  all  to  come  to  church 

Christian  to  provoke  either  Jewish  or  and  to  public  worship."    Bloudy  Te- 

pagan  magistrates  to  compel  Phari-  nent  yet  more  Bloudy,  p.  87.] 


OF    PERSECUTION    DISCUSs'd.  97 

which  the  blind-guiding,  seducing  Pharisee,  shall  truly 
pay  in  that  dreadful  ditch,  which  the  Lord  Jesus  speaks  JJ°tf  can 
of.     But  this  sentence  against  him,  the  Lord  Jesus  only ^^st^Tin^^ 
pronounceth  in  liis  church,  his  spiritual  judicature,  and  tor  souf but 

ChristJesus, 

executes  this  sentence  in  part  at  present,  and  hereafter  to  who  by  typi- 
cal death  in 

all  eternity.     Such  a  sentence  no  civil  judge^  can  pass,  ^''^J^'^ut 
such  a  death  no  civil  sword  can  inflict.'  the  go"pei" 

I  answer,  secondly.  Dead  men  cannot  be  infected.     The  ^  great  mis- 

^  •'  take  in  most 

civil  state,  the  world,  being  in  a  natural  state,  dead  in  sin,  thaTdead'^ 
whatever  be   the   state-religion  unto  which  persons  are  SdlaV^' 
forced,  it  is  impossible  it  should  be  infected.     Indeed  the  be  hiiectei 
living,  the  believing,  the  church  and  spiritual  state,  that  trine. 
and  that  only  is  capable  of  infection ;  for  whose  help  we 
shall  presently  see  what  preservatives  and  remedies  the 
Lord  Jesus  hath  appointed. 

Moreover,  as  we  see  in  a  common  plague  or  infection  ah  natural 

^  men  being 

the  names  are  taken  how  many  are  to  die.  and  not  one  dead  in  sin, 

•'  yet  none  die 

more  shall  be  struck  than  the  destroying  angel  hath  the  fv  bursuch 
names  of:^  so  here,  whatever  be  the  soul-infection  untoOT-*^^'^ 
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,  Pom.  ix.  22. 

^  ["  When  the  corruption,  or  de-  ^  ["  Yet  it  is  not  only  every  man's 

struction  of  souls,  is  a  destruction  also  duty,  but  the  common  duty  of  the  ma- 

of  lives,  liberties,  estates  of  men,  lej^  gistrates  to  prevent  infection,  and  to 

talionis  calleth  for,  not  only  soul  for  preserve  the  common  health  of  the 

soul,  but  life  for  life."     Cotton's  Re-  place,  by  removing  infectious  persons 

ply,  p.  64.]  into  solitary  tabernacles."    lb.  p.  65.] 

II 


98  THE    BLOUDY    TENENT 


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 
ai'e  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  pre- 
servation 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. 
The  Lord  Truth.  I    auswcr,    Let   the    scripture,    that   of    Titus, 

Jesu8  hath  . 

not  left  his   Reject  an  heretic,  and  Rom.  xvi.  17,  Avoid  them  that  are 

church  with-        ''  ' 

out  spiritual  contentions,  &c.,  let  them,  and  all  of  like  nature,  be  ex- 

antiuotes  ^  ^  j  ^ 

diel  Igauist  amined,  and  it  will  appear  that  the  great  and  good  Phy- 
sician, 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  wliich  he  hath 
left  with  his  wife,  his  church  or  people.' 

Hence  how  great  is  the  bondage,  the  captivity  of  God's 

*  ["  That  hindereth  not  the  lawful  ever  abrogate  it  in  the  New.  .  .     The 

and  necessary  use  of  a  civil  sword  for  reason  is  of  moral,  i.  e.,  of  universal 

the  punishment  of  some  such  offences,  and  perpetual  equity  to  put  to  death 

as  are  subject  to  church  censiu-e,  . .  .  any  apostate    seducing    idolater,  or 

It  is  evident  that  the  civil  sword  was  heretic  .  .  .  the  magistrate  beareth 

appointed  for  a  remedy  in  this  case,  not  the  sword   in  vain,  to   execute 

Deut.  xiii. .  .  .     For  he  (the  angel  of  vengeance   on   such    an   evil   doer." 

God's  presence)  did  expressly  appoint  Cotton's  Reply,  pp.  66,  67.] 
it  in  the  Old  Testament:  nor  did  he 


OF    PERSECUTION    DISCUSS'd.  99 

own  people  to  Babylonish  or  confused  mixtures  in  wor- J^'®  ^j^^j^-^ 
ship,  and  unto  worldly  and  earthly  policies  to  uphold  state-  uye  fn!"^°'''^ 
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  king- 
dom, the  charge  of  their  souls,  and  soul-safety.*  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  ? 

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 

*  ["  It  is   a   carnal   and   worldly,  ought   to   procure   spiritual   help   to 

and  indeed  an  ungodly  imagination,  their  souls,  and  to  prevent  such  spi- 

to  confine  the  magistrates'  charge  to  ritual  evils,  as  that  the  prosperity  of 

the  bodies  and  goods  of  the  subject,  religion  amongst  them  might  advance 

and  to  exclude  them  from  the  care  of  the   prosperity  of  the    civil   state." 

their  souls They  may  and  Cotton's  Reply,  p.  68.] 

H  2 


100  THE    BLOUDY    TENENT 

ecclesiastical  officer:  [the]  contrary  to  which  most  men 
The  kings  will  affirm.  And  yet  we  know,  the  policy  of  our  own 
of  Kngiamf   land  and  country  hath  established  to  the  kings  and  queens 

governors  of  piiir» 

the  church,  thcrcof"  the  supremc  heads  or  governors  oi  the  church  or 
England. 

That  doctrine  and  distinction,  that  a  magistrate  may 
punish  a  heretic  ci^Hlly,  will  not  here  avail ;  for  what  is 

strange  con-  .  .     ,  c         ^^  •   i  i  •    m 

fusion  in      Babcl,  if  this  DC  uot,  coniuscdly  to  pimish  corporal  or  civil 

ments.        ofFcnccs  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. 

Woe  were  it      Lastly,  woc  wcrc  it  with  the  civil  mao-istrate — and  most 

with  the  •'  ^  " 

trlt'e'ifThe  intolerable  burdens  do  they  lay  upon  their  backs  that 
siu'if(beside  tcach  this  doctriuc — if  together  with  the  common  care  and 
care**of  the    cliargc  of  tlic  commonAvealtli,  the  peace  and  safety  of  the 

bodies  and  .  i  •         i  i         i  i        i        p  i 

goods  of  the  town,  City,   state,  or  kingdom,  the   blood  ot  every  soul 

subjects)  J  J  '  ^  o  ^  ^  J 

^^Itmt'Sm  *^^*  perisheth  should  cry  against  him;  unless  he  could 

say  with  Paul,  Acts  xx.  [26,]  (in  spiritual  regards),  /  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. 

tiate?du^       I  acknowledge  i^e  ought  to  cherish,  as  a  foster-father, 

the^'hmxh,  the  Loi'd  Jcsus,  in  his  truth,  in  his  saints,  to  cleave  unto 

of  Christ,     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. 

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 
purjiose  deputed,  whose  right  it  is,  according  to  the  true 
Usurpers     pattern.     Abimelech,  Saul,  Adonijah,    '^+halia,  were  but 


OF    PERSECUTION    DISCUSs'd.  101 

usurpers :  David,  Solomon,  Joash,  &c.,  they  were  the  true  g^JrUuL''''' 
heh's  and  types  of  Christ  Jesus,  in  ^his  true  power  and  jH^^^  "^ 
authority  in  his  kingdom. 


CHAP.  XXXVI. 


Peace.  The  next  scripture   brought  ao-ainst  such  per-  Luke  ix.  54, 

^  o  £3  r         55,discus- 

secution  is  Luke  ix.  54,  55 :  where  the  Lord  Jesus  sed. 
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 
menHs  lives,  hut  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  meek'- 
ness  that  are  contrary-minded  and  oppose  themselves;  proving 
if  God  per  adventure  will  give  them  repentance  that  they  may 
acknowledge  the  truth,  and  that  they  may  recover  themselves 
out  of  the  snare  of  the  devil,  loho  are  taken  captive  by  him  at 
his  tvill. 

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  An  excellent 

•'  Baying  of 

the  spirit  of  the  gospel  to  convert  aliens  to  the  faith,  such  fheSve" 


102  THE    BLOUDY    TENENT 

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  tlie  civil  magistrate."^ 


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. 

The  answer-      First,  Concerning  that  of  the  Lord  Jesus  rebuking  his 

should  speak  ^isciplcs  for  their  rash  and  ignorant  bloody  zeal  (Luke  ix.), 

to  toleration  \  °  . 

nlns'to^* un-  ^ssiring  corporal  destruction  upon  the  Samaritans  for 
th^hurch"  refusing  the  Lord  Jesus,  &c.,  the  answerer  affirmeth,  that 
can  deny."*'  hindcrcth  not  the  ministers  of  the  gospel  to  proceed  in  a 
church  way  against  scandalous  offenders;  Avhich  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. 

*  ["  Tlie  matter  of  this  answer,  it  38,  some    haste,  and    light,   sleepy 

is  likely  enough,  was  given  by  me;  attention."     Cotton's  Reply,  p.  74. 

for  it  suiteth  with  my  own  apprehen-  Mr.  Williams  replies,  "It  is  at  hand 

sion,  both  then  and  now.     But  some  for  Master  Cotton  or  any  to  see  that 

expressions  in  laying  it  down,  I  do  copy  which  he  gave  forth  and  cor- 

not   own,  nor  can  I   find  any  copy  rected  in  some  places  with  his  own 

under    my    o^vn    handwriting,    that  hand,  and  every  word  verbatim  here 

night  testify  how  I  did  express  my-  published."    Bloody  Tencnt  yet  more 

self,   especiiilly    in   a   word    or   two,  Bloody,  p.  114.     See  ante,  p. '2"2.] 
wherein  the  discusser  observeth,  in  cap. 


OF    PERSECUTION    DISCUSs'd.  103 

Secondly,  saith  he,  "  Much  less  doth  this  speak  at  all  to 
the  civil  magistrate." 

Wliere  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:^  whereas. 

First,  if  the  civil  magistrate  be  a  Christian,  a  disciple,  magistrlTe 

or  follower  of  the  meek  Lamb  of  God,  he  is  bound  to  be  tiln,  he7s 

far  from  destroying  the  bodies   of  men   for  refusing  to  like  chHst^ 

receive  the  Lord  Jesus  Christ :  for  otherwise  he  should  not  destroy- 
ing men's 

not  know,  according  to  tliis  speech  of  the  Lord  Jesus,  bodies. 
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. 

Secondly,  if  the    civil  magistrate   being    a    Christian,  p,^^ig'j"tQ 
gifted,  prophesy  in  the  church,  1   Cor.  xiv.   1 — although  ^nflTct/noV" 
the  Lord  Jesus  Christ,  whom  they  in  their  own  persons  olher  to  fn-^ 
hold  forth,  shall  be  refused — yet  they  are  here  forbidden  to  lenc'e, 

stripes,  or 

call  for  fire  from  heaven,  that  is,  to  procure  or  inflict  any  any  other 

•^  ■•■  ''    ooqioral 

corporal  judgment,  upon  such  offenders,  remembering  the  Po""evir^"^' 
end  of  the   Lord  Jesus'   coming  [was]    not   to  destroy  chri"t.' 
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 


'  ["  It  is"  far  from  me  to  say,  that  are    contrary-minded    in  matters   of 

it  is  lawful  for  civil   magistrates  to  religion."      Cotton's    Reply,  p.    76. 

inflict     corporal    punishments    upon  To  this   Mr.  Williams   expresses  his 

men    contrary-minded,    standing    in  surprise  as  to  the  meaning  Mr.  Cotton 

the   same  state  the  Samaritans  did.  puts  upon  the  words  contrary-minded, 

No  such  thought  arose  in  my  heart,  seeing  the   whole  argument    of   his 

nor  fell  from  my  pen — that  it  is  law-  book  is  to  show  that  heretics  may  be 

ful  for  a  civil  magistrate  to  inflict  lawfully  punished  by  the  civil  magis- 

corporal  punishments  upon   such  as  trate.    P.  115.] 


104  THE    BLOUDY    TENENT 

and  quiet  of  the  place  and  people  under  liini,  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. 

It  is  indeed  the  ignorance  and  blind  zeal  of  the  second 
Rev.  xiii.  13.  beast,  the  false  prophet.  Rev.  xiii.  13,  to  persuade  the 

Fire  from  pit  i  •  i  • 

heaven.       civil  powers  of  the  earth  to  persecute  the  samts,  that  is, 
firefrom^     to  bring  fiery  judgments  upon  men  in  a  judicial  way,  and 
wseprlphet  to    prououncc    that    such    judgments    of    imprisonment, 
down!^^'      banishment,  death,  proceed  from  God's  righteous  venge- 
ance  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  up«n  these  heretics. 


CHAP.  XXXVIII. 


Peace.  Doubtless  such  fiery  spirits,  as  the  Lord  Jesus 
2  Tim.  ii.  25,  said,  are  not  of  God.  I  pray,  speak  to  the  second  place 
amined.       out  of  Tiiuotliy,  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 


OF    PERSECUTION    DISCUSs'd.  105 

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. 

What   is   an  unconverted   Christian,  but  in  truth  an  a  qu^re    . 

what  the 

unconverted  convert  ?  that  is  in   English,  one  unturned  'ins'werer 

o  '  means  by 

turned ;  unholy  holy ;  disciples,  or  followers  of  Jesus,  not  ^'^ted'"'" 
following  of  him :  in  a  word,  that  is,  Christians,  or  anointed  crete!'^"  "* 
by  Christ,  anti-christians,  not  anointed  with  the  Spirit  of 
Jesus  ChristJ 

Certain  it  is,  such  they  were  not  unto  whom  the  Spirit  The  original 

^  -^  __  ^      ^  ofChris- 

of  God  gives  that  name.  Acts  ii.  [26.]  And,  indeed,  ^'ans. 
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.^ 

How  sad  yet  and  how  true  an  evidence  is  this,  that  the  The  an  wor- 

^  er  yet  iii  the 

soul  of  the  answerer  (I  speak  not  of  his  outward  soul  and  ^^u?"heY''^'^ 
person,  but  of  his  worship),  hath  never  yet  heard  the  call  llf^s°^' 
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 

'  ["  Let  it  not    seem   strange   to  ^  ["  I  have  not  yet  learned  that 

hear  tell  of  unconverted  Christians  or  the  children  of  believing  parents  bom 

unconverted   converts.     There  is  no  in  the  church,  are  all  of  them  pagans, 

contradiction    at  all    in   the  words.  and  no  members  of  the  church:  or 

When  the    Lord   saith,   that  Judah  that  being  members  of  the  church, 

turned  unto  him,   not  with  all  her  and  so  holy,  that  they  are  all  of  them 

heart,  but  feignedly,  was  she  not  then  truly  converted.     And  if  they  be  not 

an   unconverted  convert  ?   converted  always  truly  converted,  then  let  him 

in  show  and    profession,  but  uncon-  not  wonder,  nor  stumble  at  the  phrase 

verted  in  heart  and  truth  V    Cotton's  of  unconverted   Christians."     lb.  p. 

Reply,  p.  78.]  78.] 


106 


THE    BLOUDY    TENENT 


with  Christ  Jesus  and  his  converted  Christians,  disciples 
after  the  first  pattern. 
God's  people      Affain,  I  observe  the  haste  and  light  attention  of  the 

sleepy  in  the  o         ^  <=> 

chTisvV^  answerer  to  these  scriptures,  as  commonly  the  spirits  of 
caif^T'2.  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 : — 

First.  If  the  civil  magistrates  be  Christians,  or  members 
of  the  church,  able  to  prophesy  in  the  church  of  Christ, 


1  Cor.  xiv. 
Patience 
and  meek- 
ness re- 

that  open     thcu,  I  Say  as  before,  they  are  bound  by  this  command  of 

Christ's 
mysteries- 


Christ  to  suffer  opposition  to  their  doctrine,  with  meekness 
and  gentleness,  and  to  be  so  far  from  striving  to  subdue 
their  opposites  Avith  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  uncon- 
verted Christians  in  Crete)  with  fire  and  brimstone." 

Secondly.  Be  they  oppositions  within,  and  church 
members,  as  the  answerer  speaks,  become  scandalous  in 


OF    PERSECUTION    DISCUSs'd.  107 

doctinne,  (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,  The  civii 

^  'I  ■'  ^  sword  may 

Isa.  X.,  a  whole  nation  of  hypocrites;  but  to  recover  a ^^^^^^j^^'^- 
soul  from  Satan  by  repentance,  and  to  bring  them  from  antf-chSs- 
anti-christian  doctrine  or  worship  to  the  doctrine  or  wor-  not  one 

Christian. 

ship  Christian  in  the  least  true  internal  or  external  sub- 
mission, that  only  works  the  all-powerful  God,  by  the 
sword  of  his  Spirit  in  the  hand  of  his  spiritual  officers.^ 

What  a  most  woeful  proof  hereof  have  the  nations  of  wonderful 

.  .  OAT  1  PI         changes  of 

the   earth  given  in  all  ages  ?     And  to  seek   no  further  religion  in 

*=    ^  _  ^   *'_  England. 

than  our  native  soil,  within  a  few  scores  of  years,  how 
many  wonderful  changes  in  religion  hath  the  whole  king- 
dom 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  abso- 
lutely 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  England's 
years  defaceth  Edward's  work,  and  renders  the  kingdom,  point  of 

religion. 

after  her  grandfather  Henry  the  Seventh's  pattern,  all 
popish.     Mary's  short  life  and  religion  end  together ;  and 

*  ["  If  opposition  rise  from  within,  and  fundamentals  of  religion,  whether 

from  the  members  of  the  church,  I  by  heresy  of  doctrine  or  idolatry  in 

do  not  believe  it  to  be  lawful  for  the  worship,  and  shall  proceed  to  seek 

magistrate  to  seek   to   subdue    and  the  seduction  of  others,  I  do  believe 

convert  them  to  be  of  his  mind  by  the  magistrate  is  not  to  tolerate  such 

the  civil  sword;  but  rather  to  use  all  opposition  against  the  truth  in  church 

spiritual  means  for  their  conviction  members,  or  in  any  professors  of  the 

and  conversion.     But  if  the  opposi-  truth  after  due  conviction  from  the 

tion   still  continue  in  doctrine  and  word  of  truth."     Cotton's  Reply,  p. 

worship,  and  that  agamst  the  vitals  81.] 


108  THE    BLOUDY    TENENT 

Elizabeth  rcvivetli  her  brother  Edward's  model,  all  pro- 
testant.  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  Nebuchad- 
nezzar's bowing  the  whole  world  in  one  most  solemn 
uniformity  of  worship  to  his  golden  image,  Dan.  iii.' 


CHAP.  XL. 


But  it  hath  been  thought,  or  said.  Shall  oppositions 
against  the  truth  escape  unpunished  ?  w^ill  they  not  prove 
mischievous?  &c. 

Truth.  I  answer,  as  before,  concerning  the  blind  guides, 
The  misery  in  casc  thcrc  bc  no  civil  offence  committed,  the  magis- 

of  opposites  >^  1  1 

against  the  tratcs,  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  entan- 
o-led:  to  wit,  in  the  snares  and  chains  of  Satan,  with 
wliich  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. 

Those  many  false  Christs,  of  whom  the  Lord  Jesus 

^  ["  Yet  it  is  not  more  than  befell  braided   them  with  the  civil   magis- 

the   church   of  Judah,  in  the   days  trate's  power  in  causes  of  religion,  as 

of  Ahaz  and  Hezekiah,  Manasseh  and  the   cause   of  it."     Cotton's    Reply, 

Josiah;  yet  the  prophets  never  up-  p.  82.] 


OF    PERSECUTION    DISCUSS  D.  109 

forewarns,   Matt.  xxiv.  5,  11,   have   suitably   their   f^^lse  ^^j*^]^^™^^® 
bodies,  faith,  spirit,  baptism,  as  the  Lord  Jesus  hath  his  fl|!fe  cifrist 
true  body,  faith,  spirit,  &c.,  Ephes.  iv.  5 ;  correspondent  tLis.  "^ 
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  he  a  Prince,  armed 
Avith  power  and  means  sufficient  to  give  repentance  to  Israel, 
Acts  V.  31. 

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  wor-  ^^^  worship 

<=>  '^  i-  of  unbe- 

ship  or  religion,  it  is  but  sin,  Eom.  xiv.  [23.]     Preaching  ^  ^enSate" 
[is]    sin,   praying,   though  without   beads   or   book,   sin ;  p®""^""^- 
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.  Ixvi.  [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. 

Peace.  I  add,  that  a  civil  sword,  as  woeful  experience  in  The  danger 

■•■  and  mischief 

all  ages  hath  proved,  is  so  far  from  bringing,  or  helping  °^*j.^JY^ 
forward  an  opposite  in  religion  to  repentance,  that  magis-  ^°^^^^^^^^' 
trates  sin  grievously  against  the  work  of  God,  and  blood  "ivii'^nilgL- 
of  souls,  by  such  proceedings.     Because  as  commonly  the  guuty  of  aii^ 
suiFerings  of  false  and  anti-christian  teachers  harden  their  whicii  he 

^  ^  _  ^  aims  to  sup- 

foUowers,  who  being  blind  are  by  this  means  occasioned  to  i"'*^^^- 
tumble  into  the  ditch  of  hell  after  their  blind  leaders,  with 
more   inflamed   zeal    of  lying    confidence :    so,    secondly. 


110 


THE    BLOUDY    TENENT 


That  cannot 
be  a  true  re- 
ligion which 
needs  carnal 
weapons  to 
uphold  it. 
Persecutors 
beget  a  per- 
suasion of 
their  cruelty 
in  the  hearts 
of  the  per- 
secuted. 


Antoninus 
Pius's  gold- 
en act. 


violence  and  a  sword  of  steel,  beget  such  an  impression 
in  the  sufferers,  that  certainly  they  conclude,  that  indeed 
that  religrion  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.' 
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, 


CHAP.  XLT. 


I.sa.  ii.  4  ; 
Mic.  iv.  3  ; 
Isa.  xi.  9 ; 
concerning 
Christ's 
peaceable 
kingdom, 
discussed. 


Mr.  Cotton's 
excoUi'nt  in- 
terpretation 
of  those  pro- 
phecies. 


Peace.  The  next  scripture  against  such  persecution,  is 
that  of  the  prophet  Isa.  ii.  4,  together  with  Mic.  iv.  3, 
They  shall  heat  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. 

Unto  which  it  pleased  Mr.  Cotton  to  say,  "  That  these 
predictions  do  only  show,  first,  with  what  kind  of  weapons 


"  ["  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  com- 
passion towards  them.  But  if  after 
their  continuance  in  obstinate  rebel- 
lion against  the  light,  he  shall  still 
walk  towards  them  in  soft  and  gentle 
commiseration,  his  softness  and  gen- 
tleness is  excessive  large  to  foxes  and 
wolves;  but  ln"s  bowels  are  miserably 


straitened  and  hardened  against  the 
poor  sheep  and  lambs  of  Christ." 
Cotton's  Reply,  p.  83.] 

^  [Eusebii  Eccles.  Hist.  lib.  iv.  c. 
xiii.  The  rescript  is  <ilso  found  ap- 
])endcd  to  the  second  apology  of 
Justin  Martyr,  Opera,  torn.  i.  p.  100, 
edit.  Coloniie,  1686.  By  modem 
writers  it  is  deemed  spurious,  although 
in  spirit  consonant  with  the  well 
known  temper  of  the  emperor.  Nc- 
ander  Ch.  Hist.  i.  p.  141.  Gieseler, 
i.  130.   Clark's  For.  and  Theol.  Lib.} 


OF    PERSECUTION    DISCUSS'd.  Ill 

he  should  subdue  the  nations  to  the  obedience  of  the  faith 
of  the  gospelj  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." 

Truth.  In  this  first  excellent  and  truly  Christian  an-  His  doctrine 

and  practice 

swer,  methinks  the  answerer  may  hear  a  voice  from  ^""thaTin-^ 
heaven.  Out  of  thine  own  mouth  will  I  judge  thee.  For  {j^^^'*" 
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." 

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  gpi^tuai 
the  good,  the  sheep,  in ;  for  of  the  same  or  like  things  is  ^o'lv^r'"'''^ 


112  THE    BLOUDY    TEXENT 

the  same  oi'  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. ^ 


CHAP.  XLII. 


Peace.  But  for  the  clearer  opening  of  this  mystery,  I 

pray  explicate  that  scripture  where  the  Spirit  of  God  is 

Acts  XX.  29,  pleased  to  use  this  similitude  of  wolves.  Acts  xx.  29,  out 

opened. 

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. 
What  those       Therefore,  thirdly,  such  as  broug-ht  in  other  religions 

wolves  were,  ^  j  '  o  o 

Acts  XX.  29.  ^jjj  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 


'    '  ["Though   the  same  arm    may  wortliy."    Cotton's  Reply, p.  86.     To 

with  a  staff  beat  a  wolf,  yet  it  will  this  Mr.  Williams  replies,  that  if  civil 

not  with  the  same  stalf  beat  a  sheep.  power  may  force  out  of  the  church,  it 

The   same   voice  from   heaven   that  may  also  force  in.    "  If  civil  power, 

calleth  the  sheep  by  name  into  the  to  wit,  by  swords,  whips,  prisons,  &c., 

sheepfold,  and  leadeth  them  by  still  drives  out  the  spiritual  or  mystical 

waters,  the  same  voice  hath  said,  that  wolf,  the  same  undeniably  must  drive 

anti-christian    wolves    and    seducers  in  the  sheep."     The  Bloody  Tenent 

shall   drink   of  blood,  for  they   are  yet  more  Bloody,  p.  128.] 


OF    PERSECUTION    DISCUSs'd.  113 

reason  and  experience  in  many  flourishing  cities  and  king- 
doms 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.* 

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  con- 
sequently of  driving  away  these  wolves. 

And,  however  that  many  of  these  charges  and  exhorta-  ^^'^.j^f  j/'" 
tions,  given  by  that  one   Shepherd,  Christ  Jesus,  to  the  [^|"spiHL°/i 
shepherds   or  ministers  of  churches,  be  commonly  attri-  il\i>\y^l,. 
buted  and  directed,  by  the  answerer  in  this  discourse,  to  magistrates 

..-,(,  111***^  "^*  civil. 

the  civil  magistrate ;  yet  I  desire,  m  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,  coun» 
tenancing;  the  governors  of  the  civil  state  to  meddle  with 
these  wolves,  if  in  civil  things  peaceable  and  obedient. 

Peace.  Truly,  if  this  charge  were  given  to  the  magis- No  word  of 

J'  C3  o  o         Christ  to  the 

trates    at    Ephesus,    or    any   magistrates    in   the    world,  trite  "o^feed 
doubtless  they  must  be  able  to  discern  and   determine,  bit tou's 

•'  ["  If    those    be    peaceable    and  to  civil  states,  when  the  kingdoms  of 

quiet  subjects,  that  withdraw  subjects  the  earth  shall  become  the  kingdoms 

from  subjection  to  Christ:  if  they  be  of  our    Lord;  and  they  may  do  as 

loving   and    helpful  neighbours,  that  good   service  to  the   civil  state,  who 

help  men  on  to  perdition:  if  they  be  bring  the  wrath  of  God  upon  them 

fair  and  just  dealers,  that  wound  the  by  their  apostasy,  as  they  that  bring 

souls  of  the  best,  and  kill  and  destroy  down  blessings   from  heaven  by  the 

the  souls  of  many,  if  such  be  true  profession  and  practice  of  the  true 

and  loyal  to  civil  government,  that  religion  in  purity."     Cotton's  Reply, 

subject  it  to  the  tyranny  of  a  foreign  pp.  87,  88.] 
prelate,  then  it  will  be  no  advantage 


114  THE    BLOUDY    TENENT 

who'tiuriie)  ^^*  ^^  tlicir  owii  officiul  abilities  in  these  spiritual  law 
iuuari)owor  qucstions,  who  are  spiritual  sheep,  what  is  their  food, 
against        what    their    poison,    what    their    properties,    who    their 

spiritual         in-, 

wolves.  keepers,  &c.  So,  on  the  contrary,  who  are  wolves,  what 
their  proj^erties,  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. 
decune'^the^  Truth.  I  kuow  that  civil  magistrates,  in  some  places, 
narne^o   ea  ^^^^  decliucd  thc  uamc  of  head  of  the  church,  and  eccle- 

oliuich,  and      ..•,.,  -,  .  ■,  -, 

yet  practise  siasticai  judgc ;    yct  can  they  not  with  good  conscience 

the  headship  ,  .  * 

or  govern-    dcclinc  tlic  name  if  they  do  the  work,  and  perform  the 

ment.  •'  ^ 

office  of  determining  and  punisliing  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  con- 
cerned 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.^ 

*  ["  Magistrates   ought   to   be    so  tliose  heresies  and  blasphemies  as  do 

well  acquainted  with  matters  of  reli-  subvert  the  same.     Their  ignorance 

gion,  as  to  discern  the    fundamental  thereof  is  no  discharge  of  their  duty 

principles  thereof,  and   the   evil   of  before     the     Lord.      Such     wolfish 


OF    PERSECUTION    DISCUSs'd.  115 

Peace.  In  the  third  place,  I  query,  whether  the  Father  JiJl^Viof  be 
who  gave,  and  the   Son  who   keeps   the   sheep,  be  not  ^^^""""ed- 
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. 


Fourthly,  I  ask,  were  not  these  elders  or  ministers  of  Christ  jesus 
the  church  of  Ephesus   sufficiently  furnished,   from  the  his  shep- 
Lord  Jesus,  to  drive  away  these  mystical  and  spiritual  ^"^^[j^j  j^ 

wnlvPS^fi  drive  away 

WOlVesr,  wolves.  Tit. 

Truth.  True  it  is,  against  the  inhuman  and  uncivil  opened! 
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  Avolves  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  laim  convinced, 
that  is,  overcome  or  subdued,  though  it  may  be  in  them- 
selves 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, 

oppressors,  and  doctrines,  and  prac-  ®  ["  It  is  no  dishonour  to  Christ, 

tices   as    they    cannot    discern   with  nor  impeachment  of  the  sufficiency 

their  own  eyes,  it  will  be  their  sin  to  of  the  ordinances  left  by  Christ,  that 

suppress  them,  because  they  cannot  in  such  a  case  his  ministers  of  justice 

do  it  of  faith:   or  to  tolerate  them,  in  the   civil   state,  should   assist  his 

because  they  are  destructive  to  the  ministers  of  the  gospel  in  the  church 

souls  of  the  people."  Cotton's  Reply,  state."     lb.  p.  91.] 
p.  89.] 

I  2 


116  THE    BLOUDY    TENENT 

tohose  muvths  must  he  stopped,  who  subverted  ichole  houses; 
and  yet  Titus,  and  every  ordinary  sliepherd  of  a  flock  of 
Christ,  had  ability  sufficient  to  defend  the  flock  from 
spiritual  and  mystical  wolves,  without  the  help  of  the  civil 
magistrate. 

Peace.  In  this  respect,  therefore,  methinks  we  may  fitly 
allude   to  that  excellent  answer  of  Job    to  Bildad,  the 

Job  xxvi.  2, 

3  Shuhite,    Job  xxvi..    How   hast   thou   helped  him   that  is 

without  potver?  Hoio  savest  thou  the  arm  that  hath  no 
strength  ?  How  hast  thou  counselled  him  that  hath  no  wis- 
dom ?  How  hast  thou  plentifully  declared  the  thing  as  it  is  ? 
s.  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.?^ 

Truth.  Doubtless,  comparing  spiritual  things  with  spi- 
ritual, all  such  mystical  wolves  must  spiritually  and  mys- 
tically 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. 

But  oh !  what  streams  of  the  blood  of  saints  have  been 

rndwoody'  ^"^^  ™^^*^  ^^  ^^^^'  "^^^  ^^^  Lamb  have  obtained  the 
docmne.  victoiy,  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 

'   ["  Elders  must  keep  within  the  commanded    in    such   a   case  to  the 

bounds  of  their  calling;  but  killing,  people  of  God,  by   order  from  the 

and  dashing  out  of  brains,  which  is  judges.      Deut.  xiii.   10."      Cotton's 

all   one  with  stoning,  was  expressly  Reply,  p.  91.] 


OF    PERSECUTION    DISCUSs'd.  117 

temporal  king  by  force?  John  vi.  15.  Is  not  this  to  Tohn  vi. is. 
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  ?^ 


CHAP.  XLIV. 


Peace.  The  next  scripture  produced  against  such  per- 
secution is  2  Cor.  X.  4,  The  loeapons  of  our  warfare  are  not  \^°l^^ 


X.  4, 

cussed. 


carnal,  but  mighty  through  God  to  the  pulling  down  of  strong- 
holds ;  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  venge- 
ance on  all  disobedience,  2  Cor.  x.  6 :  which  hath  refer- 
ence, amongst  other  ordinances,  to  the  censures  of  the 
church  against  scandalous  offenders." 

*  ["  Nor  is  it  a  frustrating  of  the  be)'  the  bodies  of  those  wolves,  who 

sweet  end  of  Christ's  coming,  which  seek  to  destroy  the  souls  of  those  for 

was  to  save  souls,  but  rather  a  direct  whom  Christ  died."     Cotton's  Reply, 

a  "  -"''inc;  of  it,  to  destroy  (if  need  p.  .93.] 


118 


THE    BLOUDY    TENENT 


The  differ- 
ence of  the 
civil  and 
spiritual 

estate. 


Civil  weap- 
ons most  im- 
proper in 
spiritual 
causes:  fitly 
exemplified 
by  that  si- 
militude, 2 
Cor.  X.  4. 


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  con- 
science, 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  assist- 
ing, 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  Aveapons  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. 

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  w^eapons, 

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.^ 

'  ["  This  is  not  unfitting  norimpro-  to  protect  tliem  in  peace,  and  to  stave 

per,  that  a  magistrate  should  draw  off  the  disturbers  and   destroyers  of 

his    sword,  though    not    in   matters  tliem."     Cotton's  Reply,  p.  94.] 
spiritual,  yet  about  matters  spiritual,  \, 


vF    PERSF,Cl'i_ON    DISCUSs'd.  119 


CHAP.  XLV. 

For — to  keep  to  the  similitude  Avhich  the  Spirit  useth, 
for  instance — to  batter  down  a  stronghold,  high  wall,  fort, 
tower,  or  castle,  men  bring  not  a  first  and  second  admoni- 
tion, 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,'  bullets,  powder,  muskets, 
swords,  pikes,  &c.,  and  these  to  this  end  are  weapons 
effectual  and  proportionable." 

On  the  other  side,  to  batter  down  idolatry,  false  wor-  spiritual 

weapons 

ship,  heresy,  schism,  blindness,  hardness,  out  of  the  soul  fg^'f^^Jj^ 
and  spirit,  it  is  vain,  improper,  and  unsuitable  to  bring  Indlonl 
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 

^  [Saker  is  the  peregrine  hawk;  obstinate  ....  now  the  magistrate 
Ijut  was  applied  to  a  piece  of  ordnance       maketh  use,  not  of  stocks  and  whips, 


of  three  inches  and  a  half  bore,  car-  but  of  death  and  banishment 

rying  a  ball  of  five  pounds  and  a  half  Heretics  and  idolaters  may  be  re- 
weight.]  strained  from  the  open  practice  and 
^  ["  It  is  far  from  me  to  allow  the  profession  of  their  wickedness  by  the 
civil  magistrate  to  make  use  of  his  sword  of  justice,  and  such  weapons  of 
civil  weapons  to  batter  down  idolatry  righteousness."  Cotton's  Reply,  p. 
and  heresy  in  the  souls  of  men,  .  .  .  95.] 
but  if  the   idolater   or  heretic  grow 


120  THE    BLOUDY    TENENT 

chains  of  darkness,  and  lock  it  up  in  the  prison  of  unbelief 

and  hardness  to  eternity. 

^onsrT         ^'  ■"•  observe  that  as  civil  weapons  are  improper  in  this 

peifbut'^nn-  busiucss,  and  never  able  to  effect  aught  in  the  soul:  so 

spiritua?  '"  although  they  were  proper,  yet  they  are  unnecessary ;  for 

if,  as   the    Spirit  here   saith,  and   the   answerer  grants, 

spiritual  Aveapons  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  tJiou  lielped 

him  that  hath  no  -poicer  ?  Job  xxAa.  2. 

No  earthly        Peace.  Offer  this,  as  Malachi  once  spake,  to  the  gover- 

kings  or  ,  i  i  i  i        • 

governors     nors,  the  kings  of  the  earth,  when  they  besies-e,  beleao-uer, 

■will  be  so  '  »  ^  ^  to   '  o         J 

wrpretend  ^^^  assault  great   cities,   castles,   forts,   &c.,   should    any 

King  of"'"  subject  pretending  his  service  bring  store  of  pins,  sticks, 

^^^^'         straws,  bulrushes,  to  beat  and  batter  down  stone  walls, 

mighty  bulwarks,  Avhat  might  his  expectation  and  reward 

be,  but  at  least  the  censure   of  a  man   distract,  beside 

himself?  &c. 

Truth.  What  shall  we  then  conceive  of  His  displeasure, 

Ps  xiv.  4.  y^.\^Q  ig  t]ig  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  wit- 

u-oop^rs'.'^  nesses,  the  white  troopers  upon  white  horses,  when  to  his 
help  and  aid  men  bring  and  add  such  unnecessary,  impro- 
per, and  weak  munition  ? 

Spiritual  Will  tlic  Lord  Jesus  (did  He  ever  in  his  own  person 


amnmni- 


tion,  Eph.vi.  practise,  or  did  he  appoint  to)  join  to  his  breastplate  of 

""'"?;'"''""*  righteousness,  the  breastplate  of  iron  and  steel?   to  the 

fitly  joineT  hclmct  of  righteousucss  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 


OF    PERSECUTION    DISCUSs'd.  121 

the  mouth  of  Jesus,  the  material  sword,  the  Avork  of 
smiths  and  cutlers?  or  a  girdle  of  shoe-leather  to  the 
girdle  of  truth  ?  &c.  Excellently  fit  and  proper  is  that  ^",f',^!'"  '" 
alarm  and  item,  Ps.  ii.  10,  Be  ivise,  therefore,  O  ye  kings —  ruie'sf 
especially  those  ten  horns,  Rev.  xvii.,  who,  under  pretence 
of  fighting  for  Christ  Jesus,  give  their  power  to  the  beast 
against  Him — and  he  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  tvrath  be 
kindled,  yea,  but  a  little;  then,  blessed  are  they  that  trust 
in  Him. 


CHAR  XL VI. 


Peace.  Now,  in  the  second  place,  concerning  that  scrip-  concerning 
ture,  Rom.  xiii.,  which  it  pleased  the  answerer  to  quote,  In^ffi^^u^f 
and  himself,  and  so  many  excellent  servants  of  God  have  cussed.*^'^ 
insisted  upon  to  prove  such  persecution  for  conscience  : — 
how  have  both  he  and  they  wrested  this  scripture,  not  as 
Peter  Avrites  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. 

Truth.  First,  then,  upon  the  serious  examination  of  this  R^m.  xiii 
whole  scripture,  it  will  appear,  that  from  the  9th  verse  of  afaiM'Tpi- 
the  12th  chapter  to  the  end  of  this  whole  13th  chaptfr,  dviratfeirs. 


122  THE    BLOUDY    TF.NRNl 

the  Spirit  liancUcs  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,^ 

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  conversa- 
tion in  the  kingdom,  or  body,  of  Christ  Jesus,  together 
with  the  several  officers  thereof. 

Rom!  xfii."^  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. 

Hence  it  is,  that  [at]  ver.  7  of  tliis  13th  chapter,  Paul 
exhorts  to  performance  of  love  to  all  men,  magistrates  and 

Love  to  man  subjects,   vcrs.    7,   8,  Render,   therefore,  to  all  their  dues; 

the  duty  of  7  /. 

tiie  whole     tribute  to  whom  tribute  is  due ;  custom  to  whom  custom  ;  fear 

Becond  table. 

to  whom  fear  ;  honour  to  ivhom  honour.  Oive  nothing  to  any 
man,  but  to  love  one  another :  for  he  that  loveth  another  hath 
fulfilled  the  laiv. 

If  any  man  doubt,  as  the  papists  speak,  whether  a  man 
fuifiueth  the  jjiay  perfectly  fulfil  the  law,  every  man  of  sound  judgment 
is  ready  to  answer  him,  that  these  words.  He  that  loveth 
hath  fidfilled  the  law,  concerneth  not  the  Avhole  law  in  the 
first  table,  that  is,  the.  worship  and  kingdom  of  God  in 
Christ. 

^  ["  This  inference  will  not  here  violation,  no,  not  of  the  weightiest 
fiillow:  Thiit,  therefore,  magistrates  duties  of  the  first  table."  Cotton's 
bave   nothing    to    ilo   to  punish  any       Reply,  p.  96.] 


OF    PERSECUTION    DISCUSs'd.  123 

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  dis- 
coursed 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.,  TJiou 
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  com- 
prehended in  this  saying,  namely,  thou  shalt  love  thy  neighbour 
as  thyself 

And  verse  10,  Love  ivorketh  no  ill  to  his  neighbour,  there- 
fore, love  is  the  fulfilling  of  the  laiv,  that  is,  as  before,  the 
law  concerning  our  civil  conversation  toward  all  men, 
magistrates  or  governors,  and  fellow  subjects  of  all 
conditions. 


CHAP.  XLVIL 


Peace.  Although  the  scripture  is  suflScIent  to  make  the 
man  of  God  perfect,  and  the  fool  wise  to  salvation,  and  Rom.  xiii. 
our  faith  in  God  must  be  only  founded  upon  the  rock  ed  'J'ven'by'^ 
Christ,  and  not  upon  the  sand  of  men's  iud^ments  and  held  pcrse- 

''       ^  cution  for 

opmions  :  yet,  as  Paul  allegeth  the  judgment  and  sayings  conscience. 
of   unbelievers   for   their   conviction,    out   of   their    OAvn 
tenents  and  grants,  "  So  I  pray  you  to  set  down  the  words 
of  one  or  two,  not  unbelievers  in  their  persons,  but  excel- 


124  THE    BLOUDY    TENENT 

lent  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  abso- 
lutely denied  the  13th  of  the  Romans  to  concern  any 
matter  of  the  first  table. 
Calvin's  Truth.  First,  I  shall  produce  that  excellent  servant  of 

judgment  of  ■*• 

Rom.  xiii.  Qq^^i^  Calvin,  wlio,  upon  this  13th  to  the  Romans,  writes,* 
Tota  autem  hiBC  disputatio  est  de  civilibus  prtefecturis  ; 
itaque  frustra  inde  sacrilegam  suam  tyrannidem  stabilire 
moliuntur,  qui  dominatura  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."^ 
God's  people  Peace.  I  know  how  far  most  men,  and  especially  the 
found! )^et  sheep  of  Jesus,  will  fly  from  the  thought  of  exercising 
eecutors.  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  wor- 
ship 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 

*  [Comment,  in  Rom.  xiii.  5,  torn.  was  put  to  death  for  his  heresies  nt 
V.  p.  '200,  ed.  Tholuck.]  Geneva    by   his  procurement : — Hoc 

*  ["  But  how  far  oft'  Calvin's  judg-  uno,  saith  he,  contentus  sum,  Christi 
ment  was  to  restrain  civil  magistrates  adventu  ;  nee  mutatum  esse  ordinem 
from  meddling  in  matters  of  religion,  politicum,  nee  de  magistratuum  officio 
let  him  interpret  himself  in  his  own  quicquam  detractum."  Cotton's  Re- 
words, in  his  answer  to  Servetus,  who  ply,  p.  P8.] 


OF    PEKSECUTIOIS    DISCUSs'd.  125 

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  Avith  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,  quje  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  to- 
wards our  neighbours."  And  it  is  manifest,  that  in  this 
place  by  our  neighbours  he  means  liigh  and  low,  magis- 
trates and  subjects,  unto  whom  we  ought  to  walk  by  the 
rule  of  love,  paying  unto  every  one  their  due. 

Again,  Cfeterum  Paulus  hie  tantum  meminet  secundae 
tabulre,  quia  de  ea  tantum  erat  quajstio  : — "  But  Paul  here 
only  mentioneth  the  second  table,  because  the  question 
was  only  concerning  that." 

And  again,  Quod  autem  repetit,  complementum  legis  caivin  con- 

,.,         .  •         IT         /  'XT  1       •  1  fesseth  that 

esse  dilectionem,  mteihge  (ut  prius)  de  ea  legis  parte,  quod  the  first 
hominum  societatem  spectat  ?      Prior  enim  legis  tabula  cermng 

J-  o  God  8  wor- 

qu3e  est  de  cultu  Dei  minime  hie  attingitur: — "But  iUheleiin""' 
that  he  repeateth,  that  love  is  the  fulfilling  of  the  law,  touched"'" 
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."^ 

After  Calvin,  his  successor  in  Geneva,  that  holy  and 

*  [Comment,  in  vers.  8,  10,  torn.  v.  pp.  201,  202.] 


126  THE    BLOUDY   TENENT 

Born"xiu"  learned  Beza,  upon  the  word  avaKf^aXauwTat,  if  there  he 
any  other  commandvient  it  is  summed  up  in  this,  thou  shalt 
love  thy  neighbour  as  thyself,  writes  thus  :' — Tota  lex  nihil 
aliud  quam  amorem  Dei  ct  proximi  pra^cipet ;  sed  tamen 
cum  apostolus  hoc  loco  de  mutuis  hominum  officiis  dis- 
serat,  legis  vocabulum  ad  secundum  tabulam  rcstringcndam 
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." ^ 


CHAP.  XLVIIL 


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 


'  [Bezae  Nov.  Test,  in   loc.   edit.  second  table.  .  .    It  was  neither  the 

Londini,  1585.]  word    nor    judgment    of    Calvin    or 

"*  ["  Though    idolatry,  and    bias-  Beza,  so  to  interpret  Rom.  xiii.  as  to 

phemy,  and   heresy,  be  sins  against  exempt  magistrates  from  power    of 

the  first  table  :  yet  to  punish  these  punishing     heresy     and     idolatry." 

with  civil  penalties  is  a  duty  of  the  Cotton's  Reply,  p.  99.] 


OF    PERSECUTION    DISCUSs'd.  127 

civil  magistrate  Is  apt  not  to  content  himself  with  the 
majesty  of  an  earthly  throne,  croAvn,  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. 

Now  then  I  argue.  If  the  apostle  should  have  commanded  Paui  writes 
tms   subiection  unto   the    Roman    emperors   and  Roman  Roman 

•^  ■*■  governors  to 

magistrates   In  spiritual  causes,  as  to  defend   the   truth  fr^yt^'^anlfto 
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  sub- 
jection 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.  ^ 

9  ["  In  giving  them  a  power  and  we  allow  civil  magistrates  to  be  judges 

charge  to  execute  vengeance  on  evil  are   so    fundamental    and    palpable, 

doers,  it  behoved  them  to  inquire  and  that  no  magistrate,  studious  of  reli- 

listen  after  true  religion,  to  hear  and  gion, — but,  if  he  have  any  spiritual 

try  all,  and  upon  serious,  deliberate,  discerning,  he   cannot  but  judge  of 

and  just  scrutiny,  to  hold  fast  that  such  gross  corruptions  as  are  insuf- 

which  is  good,  and  so  prevent  the  ferable  in  religion."     Cotton's  Reply, 

disturbance  thereof  by  the  contrary.  p.  101. 


:! 


The  cases  of  religion,  wherein 


128  THE    BLOUDY    TEXENT 


CHAP.  XLIX. 

Paul's  ap-         Peace.  It  is  said  by  some,  why  then  did  Paul  himself, 

P6&1  to  Cffi" 

Bed.^'^"'^*'  ^cts  XXV.  11,  appeal  to  Casar,  unless  that  Caesar,  (though 
he  was  not,  yet)  he  ought  to  have  been  a  fit  judge  in  such 
matters  ? 

If  Paul  had        Truth,  I  answer,  if  Paul,  in  this  appeal  to  Caesar,  had 

appealed  to  .  .         i  i  i         i  c 

ca?sar  in      referred  and  submitted  simply  and  properly  the  cause  of 

spiritual  ■■■    •'  i       i         ./ 

hadcommit-  Christ,  his  ministry  and  ministration,  to  the  Poman 
led  tive  evils.  gjjripgj.Qj.'g  tribunal,  knowing  him  to  be  an  idolatrous 
stranger  from  the  true  God,  and  a  lion-like,  bloody  perse- 
cutor 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  ap- 
pealing 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  con- 
demned by  every  inferior  idolater,  must  needs  be  con- 
demned by  the  Caesars  themselves,  Avho,  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  Avorld 
who  continue  in  enmity  against,  or  in  an  ignoi'ant,  natural 
state  without  Christ  Jesus.  This  honour,  or  high  exal  Na- 
tion 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. 


OF    PERSECUTION    DISCUSs'd.  129 

Fourthly,  against  his  own  calling,  apostleship,  or  office 
of"  ministry,  unto  which  C^sar  himself  and  all  potentates, 
in  spiritual  and  soul-matters,  ought  to  have  submitted ; 
and  unto  which,  in  controversies  of  Christ's  church  and 
kingdom,  Cffisar  himself  ought  to  have  appealed,  the 
church  of  God  being  built  upon  the  foundation  of  the 
apostles  and  prophets.     Eph.  ii.  20. 

And,   therefore,    in    case    that    any    of  the    Roman  Emperors 

themselves, 

governors,  or  the  emperor  himself,  had  been  humbled  and  if  christ- 

^  ^  ians,  subject 

converted  to  Christianity  by  the  preaching  of  Christ,  were  ["(.g^and^"^' 
not  they  themselves  bound  to  subject  themselves  unto  the  gpiHtuai '° 
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  profes- 
sion of   Christ   Jesus,    upon   the    apprehension    of  their 
imworthiness  ? 

Or,  if  received  into  Christian  fellowship,  were  they  not 
to  stand  at  the  bar  of  the  Lord  Jesus  in  the  church,  con- 
cerning 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  Cassar,  or  write  to  the  churches  of  Jesus 
to  submit  to  them  [in]  Christian  or  spiritual  matters  ? 

Fifthly,  if  Paul   had   appealed  to   Ctesar   in  spiritual 


130  THE    BLOUDY    TENENT 

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. 
Lawful  ap-       And  yct  Csesar,  as  a  civil,  supreme  magistrate,  ought 

peals  in  civil  ... 

things  to      iq  defend  Paul  from  civil  violence,  and  slanderous  accusa- 

civil  maKis- 

tions  about  sedition,  mutiny,  civil  disobedience,  &c.  And 
in  that  sense,  who  doubts  but  God's  people  may  appeal  to 
the  Roman  Caesar,  an  Egyptian  Pharaoh,  a  Philistian 
Abimelech,  an  Assyrian  Nebuchadnezzar,  the  great  Mo- 
guly  Prester  John,  the  great  Turk,  or  an  Indian  Sachem  ?* 


magis 
trates. 


CHAP.  L. 

Peace.  ^^Hilch  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. 


*  ["  Paul    did   submit  to   Cresar's  the  things  whereof  they  did  accuse 

judgment-scat  the  trial  of  his  inno-  liim,  were  offences  against  tlie  law  of 

cency,  as  well  in  matters  of  religion  the  Jews,  and  against  the  temple,  as 

as    in    civil    conversation.     For    he  well  as  against  Cajsar.     And  offences 

pleadeth  his  innoccncy,  that  he  was  against  the   law  of   the  Jews,    and 

guilty  of  none  of  those  things  where-  against  the  temple,  were  matters  of 

of  they  did  accuse  him,  and  for  trial  religion."     Cotton's  Reply,  p.  103.] 
hereof  he  appealeth  to  Ciesar.     Now 


OF    PERSECUTION    DISCUSS'd.  131 

We  find  four  sorts  of  swords  mentioned  in  the  New  fXd8°men- 
Testament.  Ncwxesu-^ 

Firstj  the  sword  of  persecution,  which  Herod  stretched  ™^° ' 
forth  against  James,  Acts  xii.  1,  2. 

Secondly,  the  sAvord  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. 

Therefore,  fourthly,  there  is  a  civil  sword,  called  the  The  civii 
sword  of  civil  justice,  which  being  of  a  material,  civil 
nature,  for  the  defence  of  persons,  estates,  famihes,  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  be- 
longs to  that  spiritual  sword  with  two  edges,  the  soul- 
piercing, — in  soul-saving,  or  soul-killing, — the  word  of 
God.2 

*  ["  What  though  the  sword  be  of  offenders  in  bodily  life  and  civil  liber- 

a  material  and  civil  nature  ?    ...    It  ties,  but   also   the    offenders  against 

can   reach   to   punish   not  only  the  spiritual  life  and  soul-liberties.   .  .  . 

K  2 


132 


THE    BLOUDY    TENENT 


CHAP.  LI. 


Tribute,  cus- 
tom, (tc, 
merely  civil 
recompcncea 
for  civil 
work. 


Magistrates 
called  by 
God,  God's 
mitusters. 


The  epiri- 
tual  minis- 
try. 


The  civil 
ministry  or 


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  Clmstian  state.  And  such  work  only 
must  the  magistrate  attend  upon,  as  may  properly  deserve 
such  civil  wages,  reward,  or  recompence. 

Lastly,  that  the  Spirit  of  God  never  intended  to  direct, 
or  warrant,  the  magistrate  to  use  his  power  in  spiritual 
affairs  and  religious  Avorship,  I  argue  from  the  term  or 
title  it  pleaseth  the  wisdom  of  God  to  give  such  civil 
officers,  to  wit,  ver.  6,  GocUs  ministers. 

Now  at  the  very  first  blush,  no  man  denies  a  double 
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. 

Secondly,  a  civil  ministry,  or  office,  merely  human  and 
civil,  which  men  agree  to  constitute,  called  therefore  a 
human  creation,  1  Pet.  li.  [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 


If  the  sword  of  the  judge  or  ma- 
gistrate be  the  sword  of  the  Lord, 
(vhy  may  it  not  be  drawn  forth,  as 
well  to  defend  his  subjects  in  true  re- 
ligion, as  in  civil  peace  ?  .  .  .  What 
holy  care  of   religion    lay   upon  the 


kings  of  Israel  in  the  Old  Testament^ 
the  8;ime  lieth  now  upon  Christian 
kings  in  the  New  Testament,  to  pro- 
tect the  same  in  their  churches." 
Cotton's  Reply,  pp.  104,  105.] 


OF    PERSECUTION    DISCUSs'd.  133 

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  instru- 
ments, 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. 


Peace.  Against  this  I  know  many  object,  out  of  the  What  is'to 

&  "^  "^         -^  ^  be  under- 

fourth  verse  of  tliis  chapter,  that  the  magistrate  is  to  ^'""'^jl'yj^ 
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  kokov  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 


134  Tlirc    BLOUDY    TENENT 

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'  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  par- 
ticular, 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  trans- 
gresseth  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  e\al,  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,  fiilse  ministry,  is 
evil,  as  well  as  disorder  in  a  civil  state. 
Bomogive  Sccoudly,  I  obscrvc,  how  they  take  away  from  the 
gittrsto       magistrate  that  wliich  is  proper  to  his  cognizance,  as  the 

wh»tlinot  1    •  - 

uko'i?^m     *^*^'"I"^"^*^    o^    servants,    children,   wives,    against    their 

'  [In  "A  Model  of  Church  and       Williams,  in  some  subsequent  chap- 
Civil  Power— sent  to  the  Church  at       ters  of  this  volume.] 
Salem,"  examined  at  length  by  Mr. 


OF    PERSECUTION    DISCUSs'd.  135 

parents,    masters,   husbands,   &c.      Families   as   families,  ^^J^f^ 
being  as  stones  vvhicli  make  up  the  common  building,  and  h[m^"  *° 
are  properly  the  object  of  the  magistrates'  care,  in  respect 
of  civil  government,  civil  order,  and  obedience.* 


CHAP.  LIII. 


Peace.  I  pray  now,  lastly,  proceed  to  the  author's  reason^ 
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  pre- 
vented, and  so  should  never  come. 

Unto  this  reason,  the  answerer  is  pleased  thus  to  reply.^ 

First,  in  general;  we  must  not  do  evil  that  good  may 
come  thereof. 

Secondly,  in  particular,  he  affirmeth,  "  that  it  is  evil  to 
tolerate  seditious  evil  doers,  seducing  teachers,  scandalous 


*  ["When  we  say,  the  magistrate  '  [See  before,  p.  11.] 

is  an  avenger  of  evil,  we  mean  of  all  *  [See  before,  p.  24.] 

sorts   or   kinds   of    evil :    not   every  '  Upon  this  point  hath  Mr.  John 

particular  of  each  kind.     Secret  evils,  Goodwinexcellently  of  late  discoursed. 

in  thought,  or  affection,  yea,  in  action  [In  "  M.  S.  to  A.  S.,  with  a  Plea  for 

too,  but  neither  confessed,  nor  proved  Libertie  of  Conscience  in  a  Church 

by  due  witnesses,  the  magistrate  can-  Way,"  &c.  Lond.  1644.  4to.  pp.  1 10. 

not  punish."  Cotton's  Reply,  p.  110.]  See  Introduction  to  this  volume.] 


Toleration 
discussed.  ' 


136  THE    BLOUDY    TENENT 

livers ;"  and  for  proof  of  this,  he  quotes  Christ's  reproof  to 
the  anp;cl  of  the  church  at  Pcrganios,  for  tolerating  them 
that  hoUl  the  doctrine  of  Bahiam ;  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  u]ion  it,  I  hope  by  God's  assistance  to  make  it 
a})pcar,  is  but  hay  and  stubble,  dead  jmd  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. 
Evil  is  ai-         1 .  It  is  true,  that  evil  cannot  alter  its  nature,  but  it  is 

ways  evil,  _  , 

yot  peimiB-  alway  cvll,  as  darkness  is  alway  darkness,  yet, 

may  in  case       2.  It  must  bc  remembered,  that  it  is  one  thing  to  com- 
be good.  ■'  ~ 

mand,  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,  Avhich  puts  a  respect 
of  goodness  upon  such  permission. 
God-8  won-       Hence  it  is,  that  for  God's  own  glory's  sake,  which  is  the 

(lerful  tolcr-  .  .  m  ^ 

atioii.  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  jn'ofanatlons,  all  the  thefts  and  rapines,  all  the 
whoredoms  and  abominations,  all  the  murders  and  poison- 


OF    PERSECUTION    DISCUSS'd.  137 

ings ;  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. 

Hence  it  pleased  the  Lord,  not  only  to  permit  the  ^  .. 
many  evils  against  his  own  honourable  ordinance  of  mar- 
riage 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.^ 

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  dis- 
pensing with  his  law,  yet  we  never  find  him  deny  himself, 
or  utter  a  falsehood :  and  therefore  when  it  crosseth  not 


*  ["  I  willingly  grant,  it  may  be  and  an  evil  -may  be  tolerated  to  pre- 

lawful  for  a  civil  magistrate  to  tolerate  vent  other  greater  evils In 

notorious  evil   doers  in    two    cases,  ordinary  cases   it  is  not    lawful    to 

under  which  all   the  examples  will  tolerate    a    seducing    false    teacher, 

fall,  which  the  discusser  allegeth ; .  . ,  The  commandment  of  God  is  clear 

when   the   magistrates'   hand    is   too  and   strong,    Deut.  xiii.  8,  9 

weak  and  feeble,  and  the  offenders'  Capitalia  Mosis  politica  sunt  sterna.'" 

adherents  too  great  and  strong  ....  Cotton's  Reply,  p.  113.] 


138  THE    BLOUDY    TENENT 

an  absolute  rule  to  peniiit  and  tolerate — as  in  the  case  of 
the  pcnnifssion  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. 
Two  ports  of       Truth.  I  answer,  we  find  two  sorts  of  conunands,  both 

commands, 

MosesLd    ^^'°"^  iSIoses  and  from  Christ,  the  two  great  prophets  and 

Christ.  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. 

For  whereas,  the  Pharisees  urged  it,  that  Moses  com- 

Mait.  XIX.  nianded  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. 

ThP  pcrmis-      This  was  a  permissive  command,  universal  to  all  Israel, 

clon  of  -i  ^  ' 

for  a  general  good,  in  preventing  the  continual  fires  of 
dissensions  and  combustions  in  families:  yea,  it  may  be 
nuu-ders,  poisons,  adulteries,  which  that  people,  as  the 
wisdom  of  God  foresaw,  was  apt,  out  of  the  hardness  of 


divorce  in 
Israel. 


OF    PERSECUTION    DISCUSs'd.  139 

their  heart,  to  break  out  into,  were  it  not  for  this  prevent- 
ing 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  punish- 
ment. 

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. 


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  JJ,^"^^^"^  ** 
body,  as   stealing,   robbing,  murdering,  perishing  of  the  dvu'stete, 
poor,  and  the  hindrance,  or  stop,  of  commerce  and  dealing  permitted. 
in  the  commonwealth.     Just  like  physicians,  wisely  per- 


140  THE    BLOUDY    TENENT 

mittlng  noisome  humours,  and  sometimes  diseases,  when 
tlie  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  peraiit  that  people,  especially 

in  the  matter  of  their  demand  of  a  king,  Avherein  he  pleaded 

that  himself  as  well  as  Samuel  was  rejected. 

remission       '^^^®  grouud,  to  wit,  for  a  common  good  of  the  whole,  is 

in 'the  S"  the  same  with  that  of  the  Lord  Jesus  commanding  the 

fora^wo"-"^    tares  to  be  permitted  in  the  world;  because,  otherwise, 

1.  01  the     the  sood  wheat  should  be  endano;ered  to  be  rooted  up  out 

good  wheat.  ®  o  j. 

2.  Of  the      of  the  field   or  world  also,   as  well  as  the  tares.     And 

■whole  world, 

hsoiff'*^  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,  wliich,  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  pro- 
fess, 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  pro- 
fessors, anti-christians,  heretics,  &c.,  out  of  the  world. 

Hence  illcB  lachrymcB:  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  per- 
mission of  tares  to  live  in  the  world,  though  not  in  the 
church — I  say,  ought  to  have  been,  and  may  be  mercifully 
prevented. 


OF    PERSECUTION    DISCUSS'D.  141 


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. 

For  who  knows  not  but  that  many  seducing  teachers, 
either  of  the  pa";anish,  Jewish,  Turkish,  or  anti-christian  teachers,  ei 

J-     B  J  -'  ^  t  her  pagan, 

religion,  may  be  clear  and  free  from  scandalous  offences  in  ^nu'chlist- 
their  life,  as  also  from  disobedience  to  the  civil  laws  of  a  bTobedient 
state  ?    Yea,  the  answerer  himself  hath  elsewhere  granted,  the  civil 
that  if  the  laws  of  a  civil  state  be  not  broken,  the  peace 
is  not  broken.9 

Again,  who  knows  not  that  a  seducing  teacher  properly 

"  ["  It  will  be  hard  for  the  discus-  shall  excommunicate  the  civil  ma;;is- 

ser   to    find    anti-christian    seducers  trate,  and  prescribe  the  civil  state  to 

clear  and  free  from  disobedience  to  the  invasion  of  foreigners,"     Cotton's 

the  civil  laws  of  a  state,  in  case  that  Reply,  p.  115.] 
anti-christ,  to  whom  they  are  sworn, 


Seducing 


142  TTIK    BLOUDY    TENENT 

sins  against  a  cliiircli  or  ppiritual  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 
hiniseh"  hath  appointed;  gainsayers,  opposite?,  and  diso- 
bedients — either  within  liis  church  or  without — to  be  con- 
vinced, repelled,  resisted,  and  slain  withal  ? 
Scandalous        "\Micrcas,  scaudalous  offenders  against  parents,  against 

livers  o  i  o 

Xi'rsi'ate"  'ii^g'^trates  in  the  fifth  command,  and  so  against  the  life, 
who  Hay  chastity,  goods,  or  good  name  in  the  rest,  is  properly 
transgression  ae:ainst  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. 

Secondly,  as  there  is  a  fallacious  conjoining  and  con- 
founding together  persons  of  several  kinds  and  natures, 
Mr.  Cotton's  differing  as  much  as  spirit  and  flesh,  heaven  and  earth,  each 

tenet  justi-  o  i  '  ' 

crue"pro.''    fi'om  othcr  :  so  is  there  a  silent  and  implicit  justification  of 

n^mnsT      all  the  unrightcous  and  cruel  proceedings  of  Jews  and 

chribtiaus.    Gentiles  against  all  the  prophets  of  God,  the  Lord  Jesus 

himself^  and  all  his  messengers  and  Avitnesses,  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,  INIoses  made  the  people 
neglect  their  work ;  the  Jews  built  the  rebellious  and  bad 
city;  the  thi'ee  worthies  regarded  not  the  command  of 
the  king ;  Christ  Jesus  deceived  the  people,  was  a  con- 
juror and  a  traitor  against  Cicsar  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. 


OF    PERSECUTION    DISCUSs'd.  143 

Hence  Paul  aud  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  con- 
science :  "  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," 
Kev.  ii.  14,  20. 

Truth.  I  may  answer,  with  some  admiration  and  as- 
tonishment, 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 — 

First,  he  saith  not  that  Christ  had  aught  against  the  Toleration. 
city  Pergamos,  where  Satan  had  his  throne.  Rev.  ii.  14,  examined. 
but  against  the  church  at  Pergamos,  in  which  was  set  up    "^ 
the  throne  of  Christ. 

Secondly,  Christ's  charge  is  not  against  the  civil  magis- 
trate of  Pergamos,  but  the  messenger,  or  ministry,  of  the 
church  in  Pergamos. 

Thirdly,  I  confess,  so  far  as  Balaam's  or  Jezebel's  doc- 


144  THi:    BLOUDY    TENENT 

trine  maintained  a  liberty  of  corporal  fornication,  it 
concerned  the  cities  of  Pergamos  and  Thyatira,  and  the 
anL!;cl  or  officers  of  those  cities,  to  suppress  not  only  such 
practices,  but  such  doctrines  also  :  as  the  lioman  emperor 
justly  punished  Ovid  the  poet,  for  teaching  the  wanton 
art  of  love,  leading  to  and  ushering  on  lascivlousness  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,  "  jNIuch 
less  do  they  speak  at  all  to  civil  magistrates."' 
chrisfB  Fifthly.  Either  these  churches  and  the  angels  thereof 

ministers  i  i  •  r-   ti    i  i 

and  cimrch-  had  powcr  to  supprcss  tlicsc  doctrmes  or  iJalaam,  and  to 

cs,  have 

power  fuffl-  suppress  Jezebel  from  teaching,  or  they  had  not : — 
Mippn-'s  That  they  had   not   cannot   be    affirmed,   for    Christ's 

JozoMs"-'^  authority  is  in  the  hands  of  his  ministers  and  churches, 

(luciiig  to        -if    ..  •  ^  •••  1    T     n 

false  wor-     Matt.  XVI.  aucl  XYiu.,  auu  1  Lor.  V. 

Kllip. 

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  sup- 
pressed Jezebel  from  teaching  and  seducing  in  the  cimrch, 
had  she  been  lady,  queen,  or  empress,  if  there  were  no 

»   [See  before,  p.  2-2.     "Tlie  letter  tlie  falseliood  of  it,  by  an  instance  of 

.dcnieth  tlie  lawfulness  of  all  persccu-  lawful  eliurch-prosccution  in  case  of 

lion  in  cause  of  conscience,  that  is,  in  false  teachers."     Cotton's  Reply, 

matter  of  religion:  I  seek  to  evince  117.] 


OF    PERSECUTION    DISCUSs'd.  145 

more  but  teaching  witliout  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. 

Lastly.  From  this  perverse  wresting  of  what  iw  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 
th  e  apostasy  of  anti-christ,  the  Christian  world  (so  called)  Tho  chwst- 
hath  swallowed  up  Christianity  ;  how  the  church  and  civil  f^wed  up 
state,  that  is,  the  church  and  the  world,  are  now  become  ^^'^"^"^'"'y 
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  wdience 
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." 

*  ["  I  intended  to  apply  the  scrip-  ducers,  are  such  ns  are  directed  to 

tures  written  to  the  churches,  and  to  civil  states  and  magistrates,  of  which 

the  officers  thereof,  no  further  than  to  divers  have  been  mentioned  and  ap- 

other  churches  and  their  officers.    The  plied    before."       Cotton's  Reply,  p. 

scriptures  upon  which  we  call  in  the  11 8.  J 
magistrate  to  the  punishment  of  se- 


14G  THE    ULOUDY    TENENT 


CHAP.  LVIIL 


Peace,    Having  thus,  by  the  help  of  Christ,  examined 

those   scriptures,  or  writings  of  truth,  brought    by  the 

The  second  author  aguiust  persecution,  and  cleared  them  from  such 

Bons  against  vcils  and  uiists,  wlicrewith  Mr.  Cotton  hath  endeavoured 

Buch  pereo-  i      •       i  •    i  x 

cution,  viz.,  ^Q  obscure  and  darken  their  lights :   1  in-ay  you,  now,  b}' 

tlie  profes-  '-'  x        ./     .<  ./ 

mous"'  ^*'  the  same  gracious  assistance,  proceed  to  his  answer  to  the 
King j'^nies,  sccond  head  of  reasons,  from  the  profession  of  famous 
roi&nd,  and  priuccs  against  persecution  for  conscience.  King  James, 

King  of  >-•  p    T-»    1  •  11 

Bohemia.     Stephen  of  Poland,   King  of  Bohemia,  unto  whom  the 
answerer  returneth  a  treble  answer.  ^ 

"  First,"  saith  he,  "  we  willingly  acknowledge  that  none 
is  to  be  persecuted  at  all,  no  more  than  they  may  be 
oj)pressed  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  turbu- 
lently  promoted,  and  that  after  due  conviction  of  his  con- 
science, that  it  may  appear  he  is  not  punished  for  his  con- 
science, but  for  sinninni;  aj^ainst  his  conscience. 

"  Furtheriiiore,  we  acknowledge,  none  is  to  be  con- 
strained 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." 

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 

2'peLU. '    believe  that,  through  the  help  of  God,  in  such  replies  as  I 

have  made  unto  them,  I  have  made  it  evident  what  weak 

^  [See  before,  p.  24.] 


OF    PERSECUTION    DISCUSs'd.  147 

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  pro- 
duces, and  I  have  cleared,  shall  stand  for  ever,  even  when 
these  heavens  and  earth  are  burnt. 

Peace.  His  second  answer  is  tliis  : — "  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. 

First,  that  princes'profession  and  practice  is  no  rule  of  Mr.  cotton's 

•*■  ^  ■*■  _  unequal 

conscience:  unto  this,  as  all  men  will  subscribe,  so  may '^«?''ng^i''> 

'  ■'  .'    princes. 

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,  conse- 
quently bound  to  judge  what  is  true  feeding  and  correct- 
ing: and,  consequently,  all  men  are  bound  to  submit 
to  their  feedino;  and  correctino;. 

Another  while,  when  princes  cross  Mr.  Cotton's  judg- 
ment and  practice,  then  it  matters  not  what  the  profession 

L  2 


148  TUF.    BLOUDY    TENENT 

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  them- 
selves, 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  con- 
science ?  and — 

Secondly.  That  all  other  consciences  in  the  world, 
except  their  own,  must  be  persecuted  by  such  their 
magistrates  ?* 

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  wliich  I  answer, — 

*  ["  This  M'ill  no  ways  follow,  un-  .  .  and  tliat  in  a  turbulent  and  fac- 

less  all  men's  consciences  in  the  world  tious  manner.      For  in  these    cases 

did  err  fundamentally  and  obstinately  only,  we  allow  magistrates  to  punish 

after  just  conviction,  against  the  very  in    matters    of    religion,"      Cotton's 

principles   of    Christian     religion,   or  Rejjly,  ji.  120.] 
unless  thev  held  forth  other  errors  .  . 


OF    PERSECUTION    DISCUSs'd.  149 

First.  That  although  with  him,  in  the  first,  I  confess  "^evlcTuZ'' 
that  princes  may  tolerate  that  ovit  of  state-policy  which  necelluy  of 
will  not  stand  with  Christianity,  yet,  in  the  second,  he  tion. 
must  acknowledge  with  me,  that  there  is  a  necessity  some- 
times 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. 

Secondly.  I  affirm  that  the  state-policy  and  state-neces-  S'^"?'  ^«^"* 

•'  i.  ^  tlje  deepest 

sity,  which,  for  the  peace  of  the  state  and  preventing  of  fhi't'lver 
rivers  of  civil  blood,  permit  the  consciences  of  men,  will  ^eT'he"*^ 


com- 
mands a 


be  found  to  agree  most  punctually  with  the  rules  of  the  toleration  of 

T   •    •  1  1  11  1        T7—  n  1  •  anti-christ- 

best  politician  that  ever  the  world  saw,  the  King  of  kings,  ians. 
and  Lord  of  lords,  in  comparison  of  whom  Solomon  him- 
self 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.  LXL 


Peace.  His  third  answer  is  this : — ' 
"  For  those  three  princes  named  by  you,  who  tolerated 
religion,  we  can  name  you  more  and  greater  who  have  not 

*  [See  before,  p.  25.] 


150  THE    BLOUDY    TENENT 

tolerated  heretics  and  schismatics,  notwithstanding  their 
pretence  of  conscience,  and  their  arrogating  the  crown  of 
martyrdom  to  their  sufferings." 

"  Constantino  the  Great  at  the  request  of  the  general 
council  at  Nice,  banished  Arius,  with  some  of  his  fellows, 
Sozom.  lib.  i.  Ecdes.  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  Augus- 
tine 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  Christ- 
ianity :  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  piu'itans,  men  of 
more  conscience  and  better  faith  than  the  papists  whom  he 
tolerated." 

Truth.  Unto  this,  I  answer :  First,  that  for  mine  own 

part  I  would  not  use  an  argument  from  the  number  of 

The  princes  priuccs,  witnessing  in  profession  of  practice  as-ainst  perse- 

of  the  worid  •         p  ^  f 

Hoidom  take  cutiou  tor  causc  of  conscieucc  :  for  the  truth  and  faith  of 

I'art  With 

Christ.        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  sliells  and  places.  The  rich  mines  of 
golden  truth  lie  hid  under  barren  hills,  and  in  obscure 
holes  and  cornere. 


OF    PERSECUTION    DISCUSs'd.  151 

The  most  high  and  glorious  G  od  hath  chosen  the  poor  peisecuung 
of  the  world,  and  the  witnesses  of  truth  (Rev.  xi.)  arerareJ*''^ 
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.^ 

To  that  purpose  was  it  a  noble  speech  of  Buchanan,  ^j!,'^^'^|;''^"^ 
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 
kino-s  come." 


King  James. 


CHAP.  LXII. 


Truth.  Secondly.  I  observe  how  inconsiderately — I 
hope  not  willingly — he  passeth  by  the  reasons  and  grounds 
uro-ed  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. 

In  King  James's   speesh,  he  passeth  by  that   golden  ]^^'";^ , 

®  ["  The  answer  which  I  gave  to  his  and  practised  against  toleration.     It 

argument  is  not  taken  from  the  like  is  truly  said,  suffragia  non  sunt  nume- 

number   of    princes,  but    from    the  randa,  sed  ponderanda."       Cotton's 

greater   piety  and  presence   of  God  Reply,  p  123.] 
with  those  princes  who  have  professed 


1.52  THE    HLOUDY    TENENT 

Fnvings        inaxiin  in  divinity,  "that  God  never  loves  to  plant  his 

persecution,  churcll  by  blood. 

Secondly.  That  civil  obedience  may  be  performed  from 
the  papi^^ts. 

Tliirdlv.  In  his  observation  on  Rev.  xx.,  that  true  and 
certain  note  of  a  false  church,  to  Avit,  persecution :  "  The 
wicked  are  besiegers,  the  faithful  are  besieged." 
Kingsie-         In  Kino;   Stephen's,  of  Poland,  speech,  he  passeth  by 

J>llOll'!>,    of  O  i  ^       ^  X  ^  X 

I'oi.ind,       i]^Q  ^^,^g  difference  between  a  civil  and  a  spiritual  govern- 

speech  i.  O 

pf^ecution.  nient :  "  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. 

Mnsde^icI        Thirdly.  He  passeth  by,  in  the  speech  of  the  King  of 

rape!""'  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 

Persecution  the  bodics  of   all  the  women  in  the   world.      Secondly. 

Hcience^  the  That  most  lamentably  true  experience  of  all  ages,  which 

lancet  that       ■,  -,  •  -,  i  •  mi  .  n  c 

lettcth        tliat  kmg  observeth,  viz.,  "  ihat  persecution  tor  cause  oi 

l.llHxl  of  ^  °  \      ^ 

kin^'d""**  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  im- 
partial 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. 

Lastly.  That  king's  observation  of  his  own  time,^  viz., 

"*   I"  If  the  discusser  had  well  oli-       not  the  speech  of  the  king,  but  of  tlie 
served,  he  would  hiive  found,  it  was       prisoner."     Cotton's  Reply,  p.  r29.] 


OF    PERSECUTION    DISCUSs'd.  153 

"  That  persecution  for  cause  of  conscience  was  practised  au  spiritual 
most  in  England,  and  such  places  where  popery  reigned :"  bloody. 
implying,  as  I  conceive,  that  such  practices  commonly  pro- 
ceed 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 ;  where- 
as the  good  emperors,  Constantine,  Gratian,  Valentinian, 
and  Theodosius,  they  did  persecute  the  Arians,  Donatists," 
&c:— 

Ansio.  It  is   no   new   thing  for  godly,  and  eminently  The  godiy 

11  •  f  11      sometimes 

godly  men  to  perform  ungodly  actions :  nor  tor  ungodly  evii  actors, 
persons,  for  wicked  ends,  to  act  what  in  Itself  is  good  and  eodi^  ^°''^ 
righteous. 

Abraham,  Jacob,  David,  Solomon,  &c.  (as  well  as  La-  Polygamy, 

^  or  tlie  many 

mech,    Saul,  &c.)  lived  in  constant  transo-ression  a2;alnst  f 'y^s  of  tiia 

'  '  /  o  o  fatlie'S. 

the  institution  of  so  holy  and  so  ratified  a  law  of  marriage, 
&c.  ;  and  this  not  against  the  light  and  checks  of  con- 
science (as  other  sins  are  wont  to  be  recorded  of  them), 
but  according  to  the  dictate  and  persuasion  of  a  resolved 
soul  and  conscience. 

David,  out    of   zeal  to   God,   with  thirty  thousand  of  David's  ad- 

"^  vancing  of 

Israel,  and  [with]  majestical  solemnity,  carries  up  the  ark  f^^'^^g^ainst 
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  Avould  build  a  house  to  entertain  his 
God !     What    more    pious  ?    and    what   more    (in    show) 


154  THE    BLOUDY    TENENT 

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  Bath- 
sheba.  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, 
c.nstantinc       Tvutli.  Thc  unkuowiug  zeal  of  Constantine  and  other 

and  llie  good  " 

are''c"nfes-  cmperors,  did  more  hurt  to  Christ  Jesus's  crown  and 
doIie'lilOTe*'  kingdom,  than  the  raging  fury  of  the  most  bloody  Neros.^ 
name  and     In  thc  pcrsccutious  of  tlic  latter,  Christians  were  sweet 

crown  of  the  ,.,  .  ^ 

Lord  Jesus,  and  tragraut,  like  spice  pounded  and  beaten  in  mortars. 

NcTos'ic^  But  these  good  emperors,  persecuting  some  erroneous  per- 
sons, 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 

*  ["Though  the  unknowing  zeal  of  knomng  zeal  of  the  good  emperors, 
the  one  was  sinful,  yet  it  was  thc  fruit  lay  not  in  punishing  notorious  hereti- 
of  human  frailty, — error  amoris  ;  hut  cal  seducers  ...  it  was  toleration  that 
the  rage  of  the  others  was  devilish  made  the  world  anti-christian."  Cot- 
fury,— amor  erroris.     Besides  the  un-  ton's  Reply,  p.  132.] 


OF    PERSECUTION    DISCUSs'd.  155 

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  of^^hl*-*^®" 
gardens  of  the  churches  of  saints  were  turned  into  the  fiew'iif'  the 
wilderness  of  whole  nations,  until  the  whole  world  became  ^roneby  ° 
Christian,  or  Christendom,  Rev.  xii.  and  xiii.  ianism. 

Doubtless  those  holy  men,  emperors  and  bishops,  in- 
tended 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  Ave  heard  even 
now  in  the  observation  of  the  Kins;  of  Bohemia. 


CHAP.  LXV. 


Peace.  Dear  Truth,  before  yon  leave  this  passage  con- 
cerning 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." 


156  TIIF,    BLOUDY    TENENT 

Truth.  Thy  tender  ear  and  heart,  sweet  Peace,  endure 

not  such  lano-uage.     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 

Thoian-       conscience,   and   challenf:je  the    crown    of  martyrdom   to 

guagc  of  per-  jo 

secutore-    ^|    jj,  gufFcrinn;.     Yet  since,  as  Kinjr  James  spake  in  his 

the  wolves      i"^"-    >j""'-»»    ^  j  o  i 

and^  hunters  ^^^^^.^^  ^^.  ^  |.,^|^g  cluirch  ou  Rcv.  XX.,  thc  wickcd  pcrsccute 
^"^^'^'  and  besiege,  and  the  godly  are  persecuted  and  besieged, 
this  is  the  conunon  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 
lanfruaffc  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  thc  gates  or  suburbs 
of  it. 

Peace.  Again,  in  blaming  Julian  and  Yalens  the  Arian, 
for  tolerating  "all  Avccds  to  grow,  he  notes  their  sinful 
end,  that  thereby  they  might  choke  the  vitals  of  Chris- 
tianity;"  and  seems  to  consent,  in  this  and  other  passages 
foregoing  and  following  on  a  speech  of  Jerome,  that  the 
weeds  of  ftilsc  religion  tolerated  in  thc  world,  have  a 
power  to  choke  and  kill  true  Christianity  in  the  church. 
Christ's  Truth.  I  shall  more  fully  answer  to  tliis  on  Jerome's 

lilies  may  i  i  •  n      i 

flourish  in    spccch,  and  show  that  if  the  weeds  be  kept  out  of  the 

his  church,        ■■■  •*- 

sumi'i'ilK  the  S'^^*^^^"  of  ^^^^  church,   the  roses  and  lilies   therein  Avill 

of"wecdnin  Aourisli,  notwithstanding  that  Aveeds  abound  in  the  field  of 

permitted,    the  civil  statc.     AYhen  Christianity  began  to  be  choked, 

it  was  not  when   Christians  lodged  in  cold  prisons,  but 

down-beds  of  ease,  and  persecuted  others,  &c. 


OF    PERSECUTION    DISCUSs'd.  157 


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. 

Truth.  I  answer,  if  Queen  Elizabeth,  according  to  the 
answerer's  tenent  and  conscience,   did  Avell  to  persecute  '^^^.  p^""^®; 

i  cutions  of 

according  to  her  conscience.  King  James  did  not  ill  in  b  "uraifd''^ 
persecuting  according  to  his.9  For  Mr,  Cotton  must  colnpare"^* 
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  Eliza- 
beth 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. 

'  ["  It  followeth  not.     For  Queen  and  King  James  do  ill  according  to 

Elizabeth  might  do  well  in  persecuting  conscience   misinformed."      Cotton's 

seditious  or  seducing  papists,  accord-  Reply,  p.  136.] 
ing   to   conscience   rightly   informed. 


158  THE    HLOUDY    TEN EN T 

Therefore,  lastly,  according  to  Christ  Jesus'  command, 
magisstratcs  arc  bound  not  to  persecute,  and  to  see  that 
none  of  their  sulyccts  be  persecuted  and  oppressed  for 
their  conscience  and  worship,  being  otherwise  subject  and 
peaceable  in  ci\'il  obedience. 


In  his  open- 


CHAP.  LXVIL 

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. 

Peace.  Mr.  Cotton  tells  us,  in  his  discourse  upon  the 
seve*n  vials,  third  vial,'  that  Queen  Elizabeth  had  almost  fired  the 
Mr. Cotton   world  lu  civil  combustions  by  such  her  persecuting:  for 

confesseth  ,     .  .       . 

that  Queen   though  lic  bnuff  it  lu  to  anotlicr  end,  yet  he  confesseth 

thrpapii'tf  *^^^t  ^t   "raised   all   Christendom   in   combustion;    raised 

!ni1,e1'thf  the    wars    of    1588    and    the     Spanish    Invasion;"    and 

nation.        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." 

^  [The  Third  Vial,  pp.  G,  7.     The  Amen,  to  the'  queen's  law — that  as 

object  of  Mr.  Cotton  in  this  work  was  she  gave  the  popish  emissaries  blood 

to    justify    the    iiersecution    of   the  to   drink — the  angel  says.  Even  so, 

papists  by  Queen  Elizabeth,  and  the  Amen.      They    acknowledge    God's 

imitation  of  that  conduct  in  the  Low  almighty  power,  that  had  given  them 

Countries.     He  says,  "  This   phrase,  power  to  make  that  law  against  them 

out  of  the   altar,  holds   forth    some  ■ — '  all  states  rang  of  these  laws,  and 

under  persecution.  .  .  .  Duke  D'Alva  it  raised  all  Christendom,"  &c.,  &c. 

boasts  that   3G,000  protestants  were  The  Pouring  out  of  the  Seven  Vials: 

put  to  death  by  him,  and  in  1586  the  or  an  Exposition  of  Rev.  xvi.      By 

Jesuits  were  banished  the  country.  .  the   learned  and  reverend  John  Cot- 

.  .     They  [the  protestants]  justly  say  ton,  B.D.     London,  1G42.  4to.] 


OF    PERSECUTION    DISCUSS'd.  159 

Truth.  That  those  laws  and  practices  of  Queen  Eliza-  P^  ^^" , 

'■  •^  Dctween.tlie 

beth  raised  those  combustions  in  Christendom,  I  deny  not:  the  ploter^ 
that  they  might  likely  have  cost  the  ruin  of  English  and  ''"'^" 
Dutch,  I  grant. 

That  it  was  God's  gracious  work  in  defeating  the  in- 
tendments of  their  enemies,  I  thankfully  acknoAvledge. 
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  there- 
fore, 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  auti-christ  against  Chi'ist  Jesus  for  a  time  appointed. 

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

But  most  memorable  is  the  famous  history  of  the  Wal- 
denses  and  Albigenses,  those  famous  witnesses  of  Jesus 
Christ,    who  risino;    from    Waldo,    at    Lyons   in    France  ^^?  ^^'^""^  ^„ 

^  o  ^  J  and  success 

(1160),  spread  over  France,  Italy,  Germany,  and  almost  dens^san^tt. 
all  countries,  into  thousands  and  ten  thousands,  making  against 

mi  three  popes 

separation  from  the  poi^e   and  church  or  Kome.      Ihese  and  then- 

•'■■'■  popish 

fought  many  battles  with  various  success,  and  had  the  armies. 
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  Bomish  church,  in  the 
utter  extirpation  of  those  famous  Waldensian  witnesses. 


vvitli  what 
woupons. 


IGO  TIIH    BLOUDY    TENENT 

00.18  pco-        God's  servants  are  all  overcomers  when  they  war  with 

jile  victori-  '' 

olei-rand  GocVs  wcapoHS,  \\\  God's  caiise  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  testi- 
mony, and  the  not  loving  of  their  lives  unto  the  death. 


CHAP.  LXVIII. 


The  third 
liead  of 
arguments 


Peace.  The  answerer,  in  the  next  place,  descends  to  the 
*f3i"ancient  third  and  last  head  of  arguments  produced  by  the  author, 

and  later  y  n  ^        •      -\  o  •  -\   i 

writers.  takcu  iroui  the  judgment  or  ancient  and  later  writers,  yea, 
even  of  the  papists  themselves,  who  have  condemned  per- 
secution for  conscience'  sake :  some  of  which  the  answerer 
plcaseth  to  answer,  and  thus  writeth : — - 

The  Christ-       "  You   bcgiii    witli    Hilary,   whose   testimony    without 

ian  church  •      t 

doth  not      prejudice  to  the  truth  we  may  admit :  for  it  is  true,  the 

persecute       *       «'  ■j 

cuted*  ^"^'^'  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  per- 
sisting 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  perse- 
cute, but  is  persecuted :  suiting  with  that  foregoing  obser- 
vation of  King  James  from  Rev.  xx. 

*  [See  before,  p.  "26.] 


OF    PERSECUTION    DISCUSs'd.  161 

Peace.  Yet  to  this  he  adds  a  colour  thus  :    "  which," 
saith  he,  "  we  may  admit  without  prejudice  to  the  truth." 

Truth.    I  answer.   If   it  be  a  mark  of   the   Christian  Persecuting 

churches 

church  to  be  persecuted,  and  of  the  anti-christian,  or  false  Shnr/'s''^ 
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  oppo- 
site 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  liis  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  Avho  intoxicateth  the  nations,  Kev.  xvii.  2, 
it  is  impossible  that  he  should  so  answer  :  for — 

First.  Who   questioneth  whether  to  excommunicate  a  The  nature 

of  excom- 

heretic,  that  is,  an  obstinate  gainsayer,  as  we  have  opened  muuicdtion. 
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  P^ 


'  [«If  it  be  unlawful  to  banish  any  man  for  cause  of  conscience  by  the 
from  the  commonwealth  for  cause  of  civil  sword  be  persecution,  it  is  a  far 
conscience,  it  is  unlawful  to  banish  greater  persecution  to  censure  a  man 
any  from  the  church  for  cause  of  for  cause  of  conscience  by  the  spiritual 
conscience.  ...  If  the  censure  of  a       sword.  .  .  .  Sure  I  am,  Christ  Jesus 

M 


1(32  THE    BLOUDY    TENENT 

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. 

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  ques- 

Becution!^  tion  is,  as  the  whole  discourse,  and  Hilary's  own  amplifi- 
un  ing,  18.  ^^^-Qj^  Qj^'  ^YiQ  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,  banish- 
ing, hanging,  burning,  &c.,  notwithstanding  that  such 
persons  in  civil  obedience  and  subjection  are  unreprovable. 

chriBf8  Truth.  I  conclude  this  passage  with  Hilarius  and  the 

spouse  no  1  O 

|g™/g^J" °'' 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.'* 

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


reckoneth  excommunication  for  perse-  spiritual   adulterer    that    seeketh    to 

cution,  Luke  xxi.  12.     Cotton's  Re-  withdraw  her  from  her  spouse  to  a 

ply,  p.  143.]  false  Christ,  than  the  eye  of  a  holy 

*  ["  I  see  no  reason  why  the  chaste  Israelite  was  to  spare  and  pity  the 

and  modest  eye  of  a  Christian  church  like  tempters  in  days  of  old,  Deut. 

should    any  more   spare   and   pity  a  xiii.  8."     lb.  p.  144.] 


OF    PERSECUTION    DISCUSs'd.  163 


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 : — 

"  It  is  true  also  what  he  saith,  that  neither  the  apostles  ^"^^onr' 
nor  we  may  propagate  Christian  religion  by  the  sword ;  muarnot'  be 
but  if  pagans  cannot  be  won  by  the  word,  they  are  not  to  by  the 
be  compelled  by  the  sword.     Nevertheless,  this  hindereth 
not,"  saith  he,  "  but  if  they  or  any  other  should  blas- 
pheme 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  pro- 
pagated 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,^  viz.,  "  We  acknowledge  that  none  is  to  be  con- 
strained to  believe  or  profess  the  true  religion,  till  he  be 
convinced  in  judgment  of  the  truth  of  it  ?"^  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 


*  [See  before,  p.  24.]  as  a  wise  and  discerning  prince  would 

*  ["  Thus  far  he  may  be  constrain-  otherwise  grant  to  such  as  believe  the 
ed,  by  withholding  such  countenance  truth  and  profess  it."  Cotton's  Re- 
and  favour  from  him,  such  encou-  ply,  p.  145. J 

ragement  and  employment  from  him, 

M  2 


164 


THE    BLOUDY    TENENT 


Constraint 
upon  con- 
sciences in 
out  and 
New  Eng- 
land. 


subjects'  consciences  are  convinced,  then  he  may  constrain 
them  vi  et  annis,  hostilely. 

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,'  which  is  upon  the  point — 
though  with  a  sword  of.  a  finer  gilt  and  ti'im  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.^ 

Again,  although  he  confesseth  that  propagation  of  reli- 
gion 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 


'  [By  the  35th  of  Elizabeth,  all 
subjects  of  the  realm  above  sixteen 
years  of  age,  were  compelled  to  at- 
tend 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  enact- 
ed 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  contri- 
bute to  the  support  of  religion,  and 
the  magistrates  insisted  on  the  pre- 
sence of  every  man  at  public  wor- 
ship." Knowles's  Memoir  of  Roger 
Williams,  p.  44.  Bancroft's  Hist,  of 
U.  States,  i.  369.] 

*  L"  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  1  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 
anj'  constraint  at  all,  but  their  own 
will,  as  the  Lord  directs  them." 
Cotton's  Reply,  p.  146.  Mr.  Wil- 
liams thus  rejoins,  "  If  Mr.  Cotton  be 
forgetful,  sure  he  can  hardly  be  igno- 
rant of  the  laws  and  penalties  extant 
in  New  England  that  are,  or  if  repeal- 
ed 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  com- 
mendation and  God's  praise.  Yet 
who  can  be  ignorant  of  the  assess- 
ments upon  all  in  other  towns,  of  the 
many  suits  and  sentences  in  courts." 
&c.  Bloody  Tenentyet  more  Bloody, 
p.  216.] 


OF    PERSECUTION    DISCUSs'd.  165 

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. 


Peace.  The  answerer  thus  proceeds  :9  "  Your  next  Tertniiian-» 
writer  is  Tertullian,  who  speaketh  to  the  same  purpose  in  discussed. 
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  unbe- 
lief. 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  Tertul- 
lian, and  gives  instance  in  America  of  the  English  per- 
mitting the  Indians  to  continue  in  their  unbelief:  yet 
withal  he  affirmeth  it  not  lawful  to  tolerate  worshipping 
of  devils,  or  seduction  from  the  truth. 

I  answer,  that  in  New  England  it  is  well  known  that  ije  Indians 

'  O  of  New 

they  not  only  permit  the   Indians  to  continue  in  their  ^^"^^^1'^"^^ 
unbelief,   which   neither   they    nor   all   the    ministers    of  }|^h  nofolfi'y 
Christ  on  earth,  nor  angels  in  heaven,  can  help,  not  being  in  their""^ 

»  [See  before,  p.  26.] 


166  THE    BLOUDY    TENENT 

unbelief      aHjie  tQ  ^York  belief:  but  they  also  permit  or  tolerate  them 

(which  they  •'  ^ 

l^y^i^'^^lo'm^  in  their  paganish  worship,  which  cannot  be  denied  to  be  a 

woreh^p'*    worshipping  of  de\als,  as  all  false  worship  is.* 

might  by^^        And  therefore,    consequently,    according   to  the   same 

the  civil 

Bword  practice,  did  they  walk  by  rule  and  impartially,  not  only 
the  Indians,  but  their  countrymen,  French,  Dutch, 
Spanish,  Persians,  Tm'ks,  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. 

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 

*  ["  It  is  not  true  that  the  New  contrary  Mr.  Williams  re-asserts,  that 

English  do  tolerate  the  Indians,  who  certain  tribes  of  the  Indians  "  who 

have  submitted  to  the  English  protec-  profess  to  submit  to  the  English,  con- 

tion  and  govemment,  in  their  worship  tinue  in  the  public  paganish  worship 

of  devils  openly.   ...  It  hath  been  of    devils — I   say   openly,   and    con- 

an  article  of  the  covenant  between  stantly,"  and  that  their  practices  are 

such  Indians  as  have  submitted  to  in  utter  opposition  to  the  ten  com- 

our  government,  that  they  shall  sub-  mandments  they   had    professed    to 

mit    to    the    ten     commandments."  receive.     Bloody  Tenet,  &c.  p.  218.] 
Cotton's  Reply,   p.    148,       On   the 


OF    PERSECUTION    DISCUSs'd.  167 

cases  I  believe  a  false  religion  will  not  hurt, — wliich  ig  in  two  cases 

o  'a,  false  reli- 

most  like  to  have  been  TertuUian's  meaning.  noThun  the 

First.  A  false  religion  out  of  the  church  will  not  hurt  or"tue  state 
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.^ 


CHAP.  LXXI. 

Peace.  "Your  next  author,"  saith  he,^  "Jerome,  crosseth  The  seduc- 
ing or  in- 
not  the  truth,  nor  advantageth  your  cause  ;  for  we  grant  fecting  o 

^  o  J  '  &  others, 

what  he  saith,  that  heresy  must  be  cut  off  with  the  sword  ^'scussed. 
of  the  Spirit :  but  this  liinders  not,  but  that  being  so  cut 
down,  if  the  heretic  will  persist  in  his  heresy  to  the  seduc- 
tion of  others,  he  may  be  cut  off  also  by  the  civil  SAVord, 
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  ivhole  lump.  Therefore," 
saith  he,  "a  spark  as  soon  as  it  appeareth,  is  to  be  ex- 

'  [But  "  that  is  a  civil  law  whatso-  Christian    magistrate,    to    assist    the 

ever  concerneth  the  good  of  the  city,  officers  of  the  church  in  the  Lord's 

and  the  propulsing  of  the  contrary.  work:  the  one  to  lay  in  antidotes  to 

Now  religion  is  the  best  good  of  the  prevent  infection,  the  other  to  weed 

city :  and,  therefore,  laws  about  reli-  out  infectious,  noisome  weeds,  which 

gion  are  truly  called  civil  laws,  enact-  the  sheep  of  Christ  will  be  touching 

ed  by  civil  authority,  about  the  best  and  taking."  Cotton's  Reply,  p.  151.] 
good  of  the  city.  .  .  .  Here  will  be  *  [See  before,  p.  27.     Also,  Tracts 

needful  the  faithful  vigilancy  of  the  on  Lib.  of  Conscience,  p.  220.] 


168  THE    BLOUDY    TENENT 

tinguished,  and  the  leaven  to  be  removed  from  the  rest  of 

the  dou"-h  ;  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." 

Jr"rr«9t"eTr       Triitk.    I   answcr,   first,  he  granteth  to  Jerome,'*  that 

"wonl  ofthe  heresy  must  be  cut  ofl"  with  the  sword  of  the  Spirit ;   yet, 

in  spiritual  Avithal,  hc  maintaiucth  a  cutting  off  by  a  second  sword, 

causes.  ,  . 

the  sword  of  the  magistrate ;  and  conceiveth  that  Jerome 
so  means,  because  he  quoteth  that  of  the  apostle,  A  little 
leaven  leavencth  the  ivJiole  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. 

And  if  Jerome  should   so  mean  as  himself  doth,  yet. 
The  abpo-     first,  that  grant  of  his,  that  heresy  must  be  cut  off  with 

lute  suffi-  '  G  .... 

sword  of  the  *^®  sword  of  the  Spirit,  implies  an  absolute  sufficiency  in 
Spirit.  ^j^g  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. 

Secondly.  It  is  clear  to  be  the  meaning  of  the  apostle, 

and  of  the  Spirit  of  God,  not  there  to  speak  to  the  church 

^echurch   in  Corinth,  or  Galatia,  or  any  other  church,  concerning 

bo^kept       gj^y.   other  dough,   or  house,   or  body,   or  flock,  but  the 

dough,  the  body,  the  house,  the  flock  of  Chi-ist,  his  church : 


*  [In  this  paragraph  Mr.  Williams  slip  of  the  pen;  we  have,  therefore, 
refers  tlie  above  quotation  to  Tertul-  inserted  in  the  text  "  Jerome,"  in- 
lian,  but  by  an  evident  mistake    or       stead  of  "Tertullian,"  as  in  the  copy.] 


OF    PERSECUTION    DISCUSs'd.  169 

out  of  whicli  such  sparks,  such  leaven,  such  rotten  flesh, 
and  scabbed  sheep,  are  to  be  avoided. 

Nor  could  the  eye  of  this  worthy  answei'er  ever  be  so  ^  national 

•^  ^  *'  church  not 

obscured,  as  to  run  to  a  smith's  shop  for  a  sword  of  iron  ij"^ch"lsf 
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,  Avhich  elsewhere  he  professeth  against,  a 
state-church,  Avhether  explicit,  as  in  old  England,  or 
implicit,  as  in  New,  is  not  the  institution  of  the  Lord 
Jesus  Christ.^ 

The  national,  typical  state-church  of  the  Jews,  neces-  Thenationai 

•^  ^  _  '  church  of 

sarily  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  ^  g^^^  ^j.j 
land  of  Canaan. 


CHAP.  LXXII. 


Peace.    "  Brentius,  whom  you  next  quote,"   saith  he,^  Man  hath 
"  speaketh  not  to  your  cause.     We  willingly  grant  you,  make  laws 

■'•  _  ^  to  bind 

that  man  hath  no  power  to  make  laws  to  bind  conscience ;  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 


*  ["The  Lord,  through  his  grace,       is   not    the    institution   of  the    Lord 
hath  opened  mine  eye  many  a  year       Jesus."     Cotton's  Reply,  p.  156.] 
ago  to  discern  that  a  national  church  '  [See  before,  p.  26.] 


170  THE    BLOUDY    TENENT 

hath  not  power  to  make  laws  to  bind  conscience,  he  over- 
throws such  his  tenent  and  practice  as  restrain  men  from 
their  wor.sliip  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  inJ 

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. 
Desperate  j^^^^  ^j^^^j^  j  ^^^^  whether  upou  tliis  ground  it  must  not 
^voSi""   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  common- 
weal hath  more  light  concerning  the  church  of  Chi'ist, 
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. 


["  It  is  an  untruth,  that  either  we  &c.,  through  tlie  whole  book,  and  he 
restrain  men  from  worship  according  shall  then  be  able  to  judge  whether 
to  conscience,  or  constrain  them  to  it  be  untrue  that  his  doctrine  tends 
worship  against  conscience ;  or  that  not  to  constrain  nor  restrain  con- 
Buch  is  my  tenet  and  practice."  science.  .  .  .  And  a  cruel  law  is  yet 
Cotton's  Reply,  p.  157.  "I  earnestly  extant  [in  New  England]  against 
beseech,"  says  Mr.  Williams,  "  every  Christ  Jesus,  muffled  up  under  the 
reader  seriously  to  ponder  the  whole  hood  or  veil  of  a  law  against  ana- 
stream  and  series  of  Mr.  Cotton's  baptistry."  Bloody  Tenet  yet,  &ic., 
discourse,   propositions,    affirmations,  p.  233.] 


OF    PERSECUTION    DISCUSs'd.  171 

Turkish,  or  anti-chrlstian.  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.  LXXIIL 


Peace.  "  The  like  answer,"  saith  he,^  "  may  be  returned  testimony 

^  in  this  case 

to  Luther,  whom  you  next  allege.  discussed. 

*' 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  con* 
sciences  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  cen- 
sured 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 
mao-istrate  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, 

»  [See  before,  p.  28.] 


172  THE    BLOUDY    TENENT 

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  mao-istrate  cannot,  without  exceeding  the  bounds  of 
his  office,  meddle  with  those  spiritual  affairs  ?  9 

^l^'ir^n""^      Ao-ain,   necessarily  must  it  follow,  that  these   two  are 

rroted"/on-  coutradictorv  to  themselves,  to  wit,— 

ufemsl'iTM.''      The  magistrates'  power   extends   no   further   than  the 
bodies  and  goods  of  the  subject,  and  yet — 

The  mao-istrate  must  punish  Christians  for  sinning 
ao-ainst  the  light  of  faith  and  conscience,  and  for  corrupt- 
ing 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  pi'actice  who  suffer  no  man  of 
any  different  conscience  and  worship  to  live  in  their  juris- 
diction, 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. 


'  ["  Though  the  government  of  the  improve  that  power  ...  to  the  good 

civil  magistrate  do  extend  no  further  of   their  souls  ;   yea,  he  may  much 

than  over  the  bodies  and  goods  of  his  advance  the  good  of    their  outward 

■uhjectR,   yet   he  may  and  ought  to  man  also."     Cotton's  Reply,  p.  162.1 


OF    PERSECUTION    DISCUSs'd.  173 

Which,  however  it  is  coloured  over  with  this  varnish,  t^e^^"rVo, 
viz.,  that  men  are  compelled  no  further  than  unto  the  di°ifrch  ^ 
hearing  of  the  word,  unto  which  all  men  are  bound,  yet  it  of  GodV" 

worship. 

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  raeetino-. 


CHAR  LXXIV. 


Peace.    The    next   passage    in    the    author    which   the  Papists' 

^  ,  plea  for 

answerer  descends  unto,  is  the  testimony  of  the  papists  '"lera'ton  of 
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,^ 
"  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  pro- 
ceedings 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 

^   [See  before,  p.  28.] 


174 


THE    BLOUDY    TENENT 


The  Protes- 
tants partial 
ill  the  case 
of  i)ersecu- 
tiuu. 


A  false  ba- 
lance in 
God's  mat- 
ters abomi- 
nable to 
God. 


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  connnonwealth,  upon  good  assurance  given  of 
civil  obedience  to  the  civil  state. 

Again,  if  this  practice  be  so  abominable  in  his  eyes 
from  the  papists,  viz.,  that  they  are  so  partial  as  to  per- 
secute 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  pre- 
sent, 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  tliis  doctrine 
and  practice. 

When  Mr.  Cotton  and  others  have  formerly  been  under 
hatches,  what  sad  and  true  complaints  have  they  abun- 
dantly 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 — unna- 
turally and  partially  express  towards  others  the  cruel 
nature  of  such  lions  and  leopards  ? 

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. 


OF    PERSECUTION    DISCUSS  D.  175 

and  to  exempt  themselves  from  persecution,  because  (as 
formerly) — 

First,  it  is  against  the  nature  of  true  sheep  to  persecute,  ^^^^^  •=*"■ 
or  hunt  the  beasts  of  the  forest :  no,  not  the  same  wolves  °  o\ves! 
who  formerly  have  persecuted  themselves.^ 

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

Lastly,  notwithstanding  their  confidence  of  the  truth  of  p'"^  to 

•'  -^  c3  purge  out 

their  own  way,  yet  the  experience  of  our  fathers'  errors,  persecution! 
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. 


'  ["  When   the   wolf  runneth  ra-  herd  to  send  forth  his  dogs  to  worry 

venously  upon  the  sheep,  is  it  against  such    a   wolf,  without   incurring   the 

the  nature  of  the  true  sheep  to  run  reproach  of  a  persecutor."     Cotton's 

to  their  shepherd?     And  is  it  then  Reply,  p.  171.] 
against  the  natiu^e  of  the  true  shep 


176  THE    BLOUDY    TENENT 


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.^ 

Superstition       Trutk.  I  readily  acknowledge,  as  formerly  I  did  con- 

cution  ii'ave  ccming  the  testimony  of  princes,  that  anti-christ  is  too 

liad  many  ^  i    i     t 

votes fiom    hard  for  Christ  at  votes  and  numbers;  yea,  and  believe 

God's  own  •' 

people..  ^hg^^  JQ  many  points,  wherein  the  servants  of  God  these 
many  hundred  years  have  been  fast  asleep,  superstition 
and  persecution  have  had  more  suiFrages  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."* 

Austin-8  I  answer,  this  rhetorical  persuasion  of  human  wisdom 

saying  for 

pcVsccutiou  seems  very  reasonable  in  the  eye  of  flesh  and  blood ;  but 

examined.  •'  .' 

one  scripture  more  prevails  with  faithful  and  obedient 
souls  than  thousands  of  plausible  and  eloquent  speeches : 
in  particular, 
soiu-kuiing.  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 


'  [See  before,  p.  28.]  root  of  apostasy  from  God:  not  only 

*  ["  The  murder  of  the  soul  is  not  falling   off   himself    from   God,   but 

the  only  proper  cause  of  a  heretic's  seducing   others."     Cotton's    Reply, 

capital  crime,  but  chiefly  his  bitter  p.  175.] 


OF    PERSECUTION    DISCUSs'd.  177 

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.5 

Thirdly,  for  soul-killings,  yea,  also  for  soul-woundings 
and  grievings,  Christ  Jesus  hath  appointed  remedies  suffi- 
cient in  his  church.  There  comes  forth  a  two-edged 
sword  out  of  his  mouth  (E-ev.  i.  and  Rev.  ii.),  able  to  cut  Punish- 

^  J  ments  pro- 

down  heresy,  as  is  confessed :  yea,  and  to  kill  the  heretic :  c^i^st'jesus 
yea,  and  to  punish  his  soul  everlastingly,  which  no  sword  kfuerf  ^°"' 
of  steel  can  reach  unto  in  any  punishment  comparable  or  wouuders. 
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. 

Fifthly,  I  argue  thus :  the  souls  of  all  men  in  the  world  Men  dead  in 

•   1  nil-  •  !•  •        ^~\^     '  Tr-^'"  cannot 

are   either  naturally  dead  m  sui,  or  alive  m  Christ,     it  bo  soui- 

.  killed.     A 

dead  in  sin,  no  man  can  kill  them,  no  more  than  he  can  national  en- 
forced reli- 

kill  a  dead  man :  nor  is  it  a  false  teacher,  or  false  religion,  e.'^n,  or  a 


civil  war  for 


*  ["  Yet      the     very     murderous  i  eligion,  is  a  capital  crime,  whetlicr 

attempt  of  killing  a  soul,  in  abusing  the  soul  die  of  that  wound  or  no." 

an  ordinance  of  God,  in  corrupting  a  Cotton's  Reply,  p.  175.] 

N 


178  THE    BLOUDY    TENENT 

[*!|8ion^^the  ^jj^^  ^.^^  g^  much  prevent  the  means  of"  spiritual  life,  as 
oftouul™-  one  of  these  two : — either  the  force  of  a  material  sword, 
ufe.   °  *°    imprisoning  the  souls  of  men  in  a  state  or  national  religion, 
ministry,  or  worship :  or,  secondly,  civil  wars  and  com- 
bustions 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. 

Lastly,  grant  a  man  to  be  a  false  teacher,  a  heretic,  a 
Soul-killers  Balaam,  a  spiritual  witch,  a  wolf,  a  persecutor,  breathing 
the  grace  of  out  blaspliemics  against  Christ  and  slaughters  against  his 

Christ,  soul-  ^  •  a  •  i  i 

Bayers.  foUowcrs,  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:  wliich  all  must  necessarily  be  prevented,  if  aU  that 
comes  within  the  sense  of  these  soul-killers  must,  as  guilty 
of  blood,  be  corporally  killed  and  put  to  death.^ 

'  ["  As  for  such  as  apostate  from  proclaim   a  general    pardon  for  aU 

the    known    truth    of    religion,   and  malefactors;  for   he   that  is  a  wilful 

seek  to  subvert  the  foundation  of  it,  murderer  and    adulterer    now,  may 

and  to  draw  away  others  from  it,  to  come   to    be    converted    and    die   a 

plead  for  their  toleration,  in  hope  of  martyr  hereafter."     Cotton's  Reply, 

their  conversion,  is  as  much  as  to  p.  176."] 


OF    PERSECUTION    DISCUSS'd.  179 


CHAP.  LXXVI. 

Peace.  Dear  Truth,  your  answers  are  so  satisfactory  to 
Austin's  speech,  that  if  Austin  himself  were  now  hving, 
methinks  he  should  be  of  your  mind.  I  pray  descend  to 
Optatus,  "  who,"  saith  the  answerer,  "  iustifies  Macarius  optatus  ex- 

''  amined. 

for  putting  some  heretics  to  death,  affirming  that  he  had 
done  no  more  herein  than  what  Moses,  Phineas,  and  Elias 
had  done  before  him." 

Truth.  These  are  shafts  usually  drawn  from  the  quiver 
of  the  ceremonial  and  typical  state  of  the  national  church  Persecutors 

•'  ■■■  leave  Christ, 

of  the  Jews,  whose  shadowish  and  figurative  state  vanished  ^03^8^ for 
at  the  appearing  of  the  body  and  substance,  the  Sun  of  t^e.'^  ^'^^ 
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  kilHng  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.^ 

Concerning  Phineas's  zealous  act : 

First,  his  slaving  of  the  Israelitish  man,  and  woman  of  Piuneaa-s 

'  J      ^  '  ^  actdis- 

Midian,  was  not  for  spiritual  but  corporal  filthiness.  cussed. 

Secondly,  no  man  will  produce  his  fact  as  precedential 

'  ["  It  appeareth   he   meant   not  idolaters;  and   that   of  Levit.  xxiv., 

that  passage  of  Deut.  xiii.,  but   of  where  he   put  the    blasphemers    to 

Exod.  xxxii.,  where  he  put  to  death  death."     Cotton's  Reply,  p.  178.] 

N  2 


180  THE    BLOUDY    TENENT 

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  Avere  two  famous  acta 
of  Elijah  of  a  killing  nature : 

First,  that  of  slaying  850  of  Baal's  prophets,  I  Kings 
xviii.  [40.]  ^ 

Secondly,  of  the  two  captains  and  their  fifties,  by  fire, 
&c. 
^ai'^ht*  r  ^'^^'  ^^^®  ^^^^  ^^  these,  it  cannot  figure,  or  type  out,  any 

examined,  niatcrial  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,^  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,  accord- 
ing to  the  answerer's  grounds,  to  the  many  thousands  of 
thousands  of  idolaters  and  false  worshippers  in  the  king- 
doms and  nations  of  the  world. 
Elijah's  For  the  second  act  of  Elijah,  as  it  was  also  of  a  miracu- 

consuming 

the  two  cap-  lous  uaturc,  so,  secondly,  when  the  followers  of  the  Lord 

tains  and  •' 

panions'by  J^sus,  Lukc  ix.  [54,]  proposcd  such  a  practice  to  the  Lord 
hre,  discua-  jeg^g^  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 

*  ["  The  text  nuniberetli  them  4o0  of  Israel,  to  put  to  deatli  450  men, 

and  he  numbereth  them  850."     Cot-  whose  spirits  were  discouraged,  being 

ton's  Reply,  p.  179.]  convinced  of  their  forgery  and  idol- 

"  ["  Is  it  a  miracle  for  Elijah,  with  atry?"     lb.  p.  179.] 
the  aid  of  no  many  thousand  people 


OF    PERSECUTION    DISCUSS'd.  181 

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  brouo-ht  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,^ 
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. 

'    [Sep  before,  p.  17.] 


182  THE    BLOUDY    TENENT 

"  Isaac  also  dwelt  in  the  same  land,  yet  contrary  in  re- 
ligion, 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  after- 
w^ards  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  Liber- 
tines, Theudasans  and  Samaritans,  beside  the  common 
religion  of  the  Jews,  and  Christ  and  his  apostles.  All 
Avhich  differed  from  the  common  religion  of  the  state, 
which  Avas  like  the  worship  of  Diana,  which  almost  the 
whole  world  then  Avorshipped,  Acts  xix.,  xx. 
v^^  "  All  these  lived  under  the  government  of  Caesar,  being 
nothino;  hurtful  unto  the  commonwealth,  cfivino;  unto  Caesar 
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  : — 2 

"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  tm- 
bulent  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  con- 

*   [See  before,  p.  30.] 


OF    PERSECUTION    DISCUSs'd.  183 

viction,  and  any  other  scandalous  and  heinous  offender, 
may  be  tolerated  either  in  the  church  without  excommu- 
nication, or  in  the  commonweal  without  such  punishment 
as  may  preserve  others  from  dangerous  and  damnable 
infection." 


CHAP.  LXXYIII. 


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  fs  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? 

It  must  needs  be  granted,  that  such  as  have  the  power  Dangerous 
of  suffering,  or  not  suffering  such  consciences,  must  judge:  quences 

.  T    •       •  flowing 

and  then  must  it  follow,  as  before  I  mtunated,  that  the  f™™  "^e 

civil  magis- 

civil  state  must  judge  of  the  truth  of  the  spiritual ;  and  ^^^^H  {"ff 
then  magistrates  fearing  or  not  fearing  God,  must  judge  of  cause's. 
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 


184  THE    BLOUDY   TENENT 

radically  and  fundamentally  in  it  a  power  of  true  discern- 
ing the  true  fear  of   God,  which  they  transfer  to  their 
The  world    ina""istrates  and  officers :  or  else,  that  there  are  no  lawful 

turned  up-  ^ 

side  down,  kingdoms,  citics,  or  towns  in  the  world,  in  which  a  man 
may  live,  and  unto  whose  civil  government  he  may  sub- 
mit :  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. 

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  minis- 

The  wonder-  c     ^  ^  i  /^-\T-r^ii 

answer  of     ters  01  the  cliurchcs  or  JSew  England  wrote  in  answer  to 

the  minis-  ^  ^ 

ters  of  the   -fche  tlurtv-two  Qucstions  sent  to  them  by  some  ministers  of 

church  of  •'  ^  *' 

iMd  toThe  01^  England,^  viz.,  that  although  they  confessed  them  to 
t^e"church^  hc  such  pcrsous  wliom  they  approved  of  far  above  them- 
land.  °^  selves,  yea,  wh(5  were  in  their  hearts  to  live  and  die  toge- 
ther ;  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  ad\nse  the  magistrates 
to  suffer  them  to  enjoy  a  ci\il  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 ! 

'  [An  answer  to  thirty-two  ques-  New  England.  Published  by  Mr. 
tions  by  the  elders  of  the  churches  in       Peters  ;  Lond.,  1643.] 


OF    PERSECUTION    DISCUSS  D.  185 


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. 

Truth.   Alas,  who  knows  not  what  lamentable  differ-  \t^^l^ll^ 
ences  have  been  between  the  same  ministers  of  the  church  amo"ngst 
of  England,  some  conforming,  others  leaving  their  livings,  feaTood!    ; 
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  f^f  resb 
called)  livings  ?     How  great  the  present  differences,  even  Independ"'' 
amongst  them  that  fear  God,  concerning  faith,  justification,  nanterrand 

11-1  f   •     ri  •  1  11      noii-cove- 

and  the  evidence  of  it  r  concerning  repentance  and  a:odly  nanters,  of 

^       /  &         ^    both  which 

sorrow,   as   also  and  mainly  concerning  the   church,  the  '"^"y  ^^% 

^  J  o  ^  truly  godl 

matter,  form,  administrations,  and  government  of  it  ?  '"  """'' 


uly  godly 
1  their 
persons. 


Let  none  now  think  that  the  passage  to  New  England 
by  seaj  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  acknow- 
ledgment 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  ? 


Igfi  THE    BLOUDY    TENENT 


CHAP.  LXXX. 

Peace.  Yea  ;  but,  say  they,  the  godly  will  not  persist  in 
heresy,  or  turbulent  schism,  when  they  are  convinced  in 
conscience,  &c. 
Tho  doe-  Truth.   Sweet  Peace,  if  the  civil  court  and  maoristracy 

nine  of  per-  j-  ■  ^  -^  ^  .^  » 

nocel'slriiy.  uiust  judgc,  as  bcforc  I  havc  written,  and  those  civil  courts 
commonly,  are  as  lawful,  consisting  of  natural  men  as  of  godly  per- 
est  upon  the  SOUS,  then  wliat  consequences  necessarily  will   follow  I 

most  godly  a       i     t        i  i  t  i  • 

persons.  \i^YQ  bcforc  mentioned.  And  I  add,  accordmg  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  ? 

The  doc-  Hencc  I  could  name  the  place  and  time  when  a  godly 

trine  of  per-  ^  o        v 

rrwes'the  ^^^^^  ^  '^^o**^  desirablc  person  for  his  trade,  &c.,  yet  some- 
perfonsout  tiling  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,  Tliis 
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, 


OF    PERSECUTION    DISCUSs'd.  187 

which  neither  of  both  come  near  our  question  :  I  have 
spoken  [of]  I  fear  too  largely  already. 

Peace.  Mr.  Cotton  concludes  with  a  confident  persua- 
sion of  having  removed  the  grounds  of  that  great  error, 
viz.,  that  persons  are  not  to  be  persecuted  for  cause  of 
conscience. 

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  l\lf^°°^^ 
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  sub- 
scribe, 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  contempla- 
tions, but  oh  !  how  sweet  the  actions  and  fruitions  ? 

Peace.  Thy  lips  drop  as  the  honey-comh,  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 


188  THE    BLOUDY    TENENT,  ETC. 

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  ? 
Wars  for  Peace.  These  are  the  doleful  drums,  and  shrill-sounding 

conscience.  '^ 

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  Avere  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  ? 

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 
Magna*^*^'*  Charta  of  highest  liberties,  and  good  security  given  on  all 
charta.  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  I 
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.  LXXXIL 


Truth.  What  hast  thou  there  ? 

Peace.  Here  is  a  combination  of  tliine  own  children  a  strange 
against  thy  very  life  and  mine :  here  is  a  model,  framed  cimich Vd 

common 

by  many  able,  learned,  and  godly  hands>  of  ^ch  a  church  ^eai,  after 

•'  -^  '  o         J  ^  theMosaical 

and  commonweal   as  wakens  Moses   from   his   unknown  '^auer^''^^ 
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. 

Peace.    Thus,    then,   speaks   the   preface    or   entrance:  Matt.xri, 
"  Seeing  God  hath  given  a  distinct  power  to  church  and  ^-^^^  ^^^[P^' 
commonweal,  the  one  spiritual  (called  the  power  of  the  mm^'i!^' 
keys),   the  other  civil  (called  the  power  of  the  sword),  isa.  xiix.  23, 

.11  11  1  P  1        1  •      •  1  .  <5al.  iii.  28. 

and  hath  made  the  members  01  both  societies  subject  to 
both  authorities,  so  that  every  soul  in  the  church  is  subject 


190  THE    BLOUDY    TENENT 

to  the  higher  powers  in  the  commonweal,  and  every  mem- 
ber 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." 
Christ's  Truth.  From  that  conclusion,  dear  Peace,  that  "  every 

power  in  his  '' 

church  con-  nicmbcr    of  the    commonweal,  being   a   member   of    the 

fesaed  to  be  '  o 

mi^'istrates-  church,  is  subject  to  the  laws  of  Christ's  kingdom,  and  in 

things"'"^    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)  honour- 
able, 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  ?  ^ 

Isa  xlix  23       Secondly,  I  observe  the  lamentable  wresting  of  this  one 

wrest'ed.'''^  scripture,  Isa.  xlix.  23.     Sometimes   this  scripture  nmst 

*  ["If  princes  be  nursing  fathers  offensive  government  of  the  church: 
to  the  church,  then  they  arc  to  pro-  and  j^et  may  themselves,  being  mem- 
vide  tliat  the  cliildren  of  the  church  bers  of  the  church,  be  subject  to 
be  not  nursed  witli  poison  instead  of  church  censure  in  the  offensive  go- 
milk.  And  in  so  doing  they  keep  vernment  of  themselves  against  the 
the  first  table.  .  .  .  Princes  sit  on  rules  of  the  gospel."  Cotton's  Reply, 
the   bench   over  the   church   in  the  p.  194.] 


OF    PERSECUTION    DISCUSs'd.  191 

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  magis- 
trates (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. 

Peace.  "  Whereas  divers  affecting  transcending  power  The  first 
to  themselves  over  the  church,  have  persuaded  the  princes  amined. 
of  the  world  that  the  kingdom  of  Chi-ist  in  his  church 
cannot  rise  or  stand  without  the  falls  of  those  common- 
weals wherein  it  is  set  up,  we  do  believe  and  profess  the  John  xvu. 

36. 

contrary  to  this  suggestion ;   the  government  of  the  one 
being  of  this  world,  the  other  not ;  the  church  helping  j^^.  ^^^^  7 
forward  the  prosperity  of  the  commonweal  by  means  only 
ecclesiastical  and  spiritual ;  the  commonweal  helping  for-  ^^^^  ^j;  23 
ward  her  own  and  the  church's  felicity  by  means  political  f  Tim.''iL'2!' 
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  adminis- 
tration 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  nus- 


192  THE    BLOUDY    TENENT 

quam  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."* 
"^^1^}!^  Truth.  Ans.  From  this  conclusion,  that  the  church,  or 

common-  ^  ' 

^Irituat  *^°  kingdom  of  Christ,  may  be  set  up  without  prejudice  of  the 
weal,  the     conunouweal,  according  to  John  xviii.  36,  My  kingdom  is 

church,  not  o  t      i  i  •         i 

incoiisist-     not  of  this  world,  &c.,  I  observe,  that  althoujjh  the  kmgdom 

ent,  though  *^      _  '  '  ... 

independent  Qf  Clmst,  tlic  church,  and  the  civil  kingdom  or  govern- 

the  one  on  '  '  So 

the  other,  ^^^g^^  \^q  j^q^  inconsistent,  but  that  both  may  stand  to- 
gether; 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,  notwith- 
standing 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  for- 
ward 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  worsliip  are  appointed 
and  given  by  Christ  to  any  civil  state,  town,  or  city,  as  is 

'  [Under  the   influence  of  Calvin  were    regulated :    but    three   coiu^es 

the  legislation  of  Geneva  was  entirely  were    allowed,   and    each    course  to 

theocratic.     Idolatry,  adultery,  curs-  consist   of  only   four   dishes.     Great 

ing  and  striking  parents,  were  punish-  efforts  were   also    made,   whicli  gave 

able  with  death.     Imprisonment  was  ri.se  to   many    civil   commotions,   to 

inflicted  for  every  immorality  at  the  remove  from   office   under  the  state 

instance  of  the  church  courts.  Women  persons     excommunicated     by     the 

were  forbidden  to  wear  golden  oma-  church.     Henry's  Das  Lebcn  Calvins, 

ments,  and  not  more  than  two  rings  p.  173,  edit.  1843.] 
on    their   fingers.     Even  their   feasts 


OF    PERSECUTION    DISCUSs'd.  193 

implied   by  the  instance  of  Geneva,   that  I  confidently 
deny. 

The  ordinances  and  discipline  of  Christ  Jesus,  thouoh  cinist's  or- 

■■■  '  o      dinancesput 

wrongfully  and  profanely  applied  to  natural  and  unre-  XL^u 
generate  men,  may  cast  a  blush  of  civility  and  morality  may  m'ore 
upon  them,  as  in  Geneva  and  other  places — for  the  shining  moraiize,but 

.  o      ^  11  n   /-^ll     '5  !•  never  Cliiis- 

brightness  oi  the  very  shadow  of  Christ  s  ordinances  casts  t'^^'^e 
a  shame  upon  barbarism  and  incivility — yet  withal,  I 
affirm,  that  the  misapplication  of  ordinances  to  unre- 
generate  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. 
Peace.  "  Because  contention  may  arise  in  future  times  The  second 

head,  con- 

which  of  these  powers  under  Clirist  is  the  greatest,  as  it  coming  su- 

•l  D  ^  penority  of 

hath  been  under  anti-christ,  we  conceive,  first,  that  the  Rom''xiir' 
power  of  the  civil  magistrate  is  superior  to  the  church  xiirx.'23?' 
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  mem- 
ber.    So  that  all  the  power  the  magistrate  hath  over  the  Luke'xii..]4, 

^  °  John'viii.ll. 

church  is  temporal,  not  spiritual ;  and  all  the  power  the  "^",^^1^';)^^^,^ 
church  hath  over  the  magistrate  is  spiritual,  not  temporal.  In'^iawsuus 
And  as  the  church   hath  no   temporal   power   over   the  is  miyaroi- 
magistrate,  in  or  dine  ad  bonum  spirituale ;  so  the  magistrate  coacuvwn. 


194  THE    BLOUDV    TLNEXT 

hath  no  spuitual  power  over  tlie  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  oifend, 
the  offence  of  the  church  calleth  upon  the  civil  magistrate, 
either  to  seek  the  healing  thereof  as  a  nursing  father,  by 
his  o\v n  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." 

Answer.  ;         Tvutk.  If  tlic  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 

A  contradic-  temporal  end,  no  more  than  a  church  hath  any  temporal 

make  the     powcr  to  attain  to  her  spiritual  end,  as  is  confessed : — I 

magistrate     ^  ■"■ 

supreme      demand,  if  this  be  not  a  contradiction  against  their  own 

judge  in  spi-  '  O 

cause's,  and  disputcs,  tcucts,  and  practices,  touching  that  question  of 
"nosjuruufi  pei'secutioii  for  cause  of  conscience.  For  if  the  magistrate 
be  supreme  judge,  and  so,  consequently,  give  supreme 
judgment,  sentence,  and  determination,  in  matters  of  tlie 
first  table  and  of  the  church,  and  be  custos  utriusque  tabula;, 
[the]  keeper  of  both  tables  (as  they  speak),  and  yet  have 
no  spiritual  power  as  is  affirmed — how  can  he  determine 


OF    PERSECUTION    DISCUSS  D.  195 

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  doc- 
trine, false  ordinances,  and  with  a  civil  sword  pull  them 
down,  if  he  have  no  spiritual  power,  authority,  or  commis- 
sion 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  com- 
mission and  warrant  from  the  Lord  Jesus ;  and  so, 
consequently,  [he]  stands  guilty  at  the  bar  of  Christ 
Jesus,  to  answer  for  such  liis  practice  as  a  transcendent 
delinquent. 

Now  for  civil  power,  these  worthy  authors  confess  that  The  civii 
the  government  of  the  civil  magistrate  extendeth  no  fur-  ^avfno'^ '° 
ther  than  over  the  bodies  and  goods  of  the  subject,  and  over  fh^®' 
therefore  hath  no  civil  power  over  the  soul,  and  therefore,  men : 
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  f^°^''i'P'"" 
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. 


o  2 


19G  THE    BLOUDY    TENENT 


CHAP.  LXXXV. 

In  the  next  place,  I  observe  upon  the  point  of  delin- 
quency, 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. 

Now  I  demand,  if  the  church  be  a  delinquent,  who 

shall  judge?     It  is  answered,  the  magistrate.     Again,  if 

trateand     the  magistrate  be  a  delinquent,  I  ask  who  shall  judge? 

bytiieau-'   It  is  answcrcd,  the  church.     A\^ience  I  observe — which  is 

thor"s 

grounds  at  moustrous  iu  all  cases  in  the  world — that  one  person,  to 

one  and  the  '■ 

mono  and  ^^'J^,  the  church  or  magistrate,  shall  be  at  one  time  the 
LusT™nade  delinquent  at  the  bar  and  the  judge  upon  the  bench. 
on^tC  ^'^^    This  is  clear  thus :    The  church  must  judge  when  the 

bench  and  .  /y>       i  i  i  •  •      i 

delinquents  masTistrate  offcnds :    and   yet  the  magistrate  must  ludge 

at  the  bar.  °  '  .'  o  j       C3 

when  the  church  offends.  And  so,  consequently,  in  tlus 
case  [the  magistrate]  nuist  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 
tabic,  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.  A\^iat  blood,  Avhat  tu- 
mults, have  been  and  must  be  spilt  upon  these  grounds  ? 

Peace.  Dear  Truth,  no  question  but  the  church  may 
punish  the  magistr;  te  spiritually,  in  spiritual  cases ;   and 


OF    PEUSECUTION    DISCUSs'd.  197 

the    magistrate    may  punish  the   church    civilly,   in  civil 

eases ;  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. 

Truth.  Sweet  Peace,  I  illustrate  with  this  instance :   A  An  illustra- 
tion, demon- 
true  church  of  Christ,  of  which,  according-  to  the  authors'  ftratingthat 

^  ^  o  "         tlie  civil 

supposition,  the  magistrate  is  a  member,  chooseth  and  calls  cannofhave 
one  of  her  members  to  office.     The  magistrate  opposeth.  fhTchu.X 
The  church,  persuaded  that  the  magistrates'  exceptions  are  orcimich 

.  .  ^\  causes. 

insufficient — according  to  her  privilege,  which  these  au- 
thors maintain  against  the  magistrates'  prohibition — pro- 
ceeds 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  prevail- 
ing with  admonition,  she  proceeds  to  excommunication 
against  him.  The  magistrate,  according  to  his  conscience, 
endures  not  such  profanation  of  ordinances  as  he  con- 
ceives ;  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  tilings  of  Christ. 

I  demand,  what  help  hath  any  poor  church  of  Christ  in  jhe  punisii- 

,.  1  ...  -,.  pj.1  'xj-x      nients  civil 

this  case,  by  maintaining  this  power  ot  the  magistrate  to  which 

...-,-,■,     t'l^  niagis- 

punish  the  church  of  Christ,  I  mean  m  spiritual  and  soul-  trate  inflicts 

■t  *•  upon  the 

cases  ?  for  otherwise  I  question  not  but  he  may  put  all  the  ^SimeF, 
members  of  the  church  to  death  justly,  if  they  commit  Ife^essJl-^ 
crimes  worthy  thereof,  as  Paul  spake,  Acts  xxv.  11. 


198  THE    BLOUDY    TENENT 

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,  notwithstand- 
ing 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. 

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

\_Triith.'\    I  answer,   if   the   magistrate  be   of   another 
religion, — 
The  tn-.e  First.  What  hath  the  church  to  judge  him  being  with- 

wayofthe  J        &  O 

^"'lof        out?  1  Cor.  V.  ri2,  13.1 

peace  in  L       -"  J 

betweeTtho      Sccoudly.  If  he  be  a  member  of  the  church,  doubtless 
the  migis-    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 


OF    PERSECUTION    DISCUSS  D.  199 

magistrate  hears  not  the  stvord  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. 


CHAR  LXXXVI. 

The  third  head  concerns  the  end  of  both  these  poicers. 

\_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  ungod- 
liness 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  liis 
jurisdiction,  or  else  the  subject  will  not  be  bonus  cives. 
He  must  see  that  godliness  as  well  as  honesty  be  pre- 
served, 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.''''^ 

*  Chamier.  De  Eccles.  p.  376.   Parker,  part,  polit.  lib.  i.  cap.  1. 


200  THE    BLOUDY    TENENT 

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. 

The  garden       First,  it  will  appear  that  in  spiritual  things  they  make 

the  wiide"*^   the  garden  and  the  Avilderness,  as  often  I  have  intimated 

"vmid  made  — 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. 
TimA"^i  Now  if  godliness  be  the  worshipping  and  walking  with 

"y'thesr^^*^  God  iu  Christ,  is  not  the  magistrate  and  commonweal 
tii'-w»r^ip  charged  more  by  this  tenet  with  the  worship  and  ordi- 
nances, than  nances  of  God,  than  the  church  ?  for  the  magistrate  they 

tlio  church.  ,  ,  . 

charge   with   the   extei'nal   peace   in   godliness,    and   the 
church  but  with  the  internal. 

I  ask  further,  what  is  this  internal  peace  in  all  godli- 
ness ?  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. 
Thi-  authors  Pcuce.  The  truth  is,  as  I  now  perceive,  the  best  and 
positions     most  godly  of  that  judgment  declare  themselves  never  to 

never  yet 

saw  a  true    havc  sccu  a  truc  difference  between  the  church  and  the 

difference 

chSof""'  ^'orld,  and  the  spiritual  and  civil  state ;   and  howsoever 


OF    PERSECUTION    DISCUSs'd.  201 

these  worthy  authors  seem  to  make  a  kind  of  separation  ^^^^^  ^Jf 
from  the  workl^  and  profess  that  the  church  must  consist  worehrp.°^ 
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  wor- 
ship, 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  woi'ld 
together — I  mean,  in  spiritual  and  religious  M^orship.    . 

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.  LXXXVIL 


First,  what  is  meant  by  godliness  and  honesty  in  this  i  Tim.  ii.  i, 

'  •'    ^  •'  2,  discussed. 

place  ? 

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

Thirdly,  whether  the  civil  magistrate  was  then  custos 
utrmsque  tahulcB,  keeper  of  both  tables  ?  &c. 

Fourthly,  whether  a  church,  or  congregation  of  Chris- 
tians, 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? 


202  THE    BLOUDY    TENENT 

Ansic.  I  find  not  that  the  Spirit  of  Go:l  here  intendeth 
the  first  and  second  table. 
The  Tvord  Yov,  however  the  word  zvaiQtia  signify  o'odliness,  or  the 
Timo'tify?  "^  worship  of  God,  yet  the  second  word,  o-£/ivor»)c,  I  find  not 
ntfy"here'fhe  that  it  signifies  such  an  honesty  as  compriseth  the  duties  of 
righteous    the  sccond  table,  but  such  an  honesty  as  signifies  solemnity, 

nessofthe  .  -  .      .  i  i  i  i  m-       ••     ^ 

secondtabie.  gravity,  and  so  it  IS  turned  by  the  translator,  iit.  ii.  i,  ev 
ry  StSacricaXt'o  adia(j)Oopiav,  crt/xi'OTjjra,  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  spi- 
rituiil  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  ? 

God-fs'''"^      I  answer,  first,  negatively;   the  scope  is  not  to  speak 

o?limo''t'h^y.^  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  godli- 
ness, 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  tAVo  things : — 

must'pray'^      First,  for  the  peaceable  and  quiet  state  of  the  countries 

dMTourThe  and  places  of  their  abode ;  that  is  implied  in  their  praying, 


OF    PERSECUTION    DISCUSs'd.  203 

as  Paul  directs  them,  for  a  quiet  and  peaceable  condition,  ftTte^they''^ 
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  p!j'g °^f„r 
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. 

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  know- 
ledge 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  broudit  for,   to  wit,  the  magistrates'  F'"-c'ne  "f 

o  o  J  ^  o  men  to  god- 

forcing  all  men  to  godliness,  or  the  worshipping  of  God.  ^^^^^  °'^^. 
Which  in  truth  causeth  the  greatest  breach  of  peace,  and  Neatest'' 
the  greatest  distractions  in  the  world,  and  the  setting  up  breach  of 

^  ^  civil  peace. 

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. 


The  Roman 

Caesars 

described. 


204  THE    BLOUDY    TENENT 


CHAP.  LXXXVIII. 

Thirdly,  I  query,  whether  the  civil  magistrate,  which 
was  then  the  Eoman  emperor,  was  keeper  or  guardian  of 
both  tables,  as  is  affirmed  ? 
Cffisars  Scripture  and  all  history  tell  us,  that  those  Cajsars  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. 

Hence,  I  argue  from  the  wisdom,  love,  and  faithfulness 

of  the  Lord  Jesus  in  his  house,  it  was  impossible  that  he 

^^ot^appoint-  should    appoint    such    ignorant,    such    idolatrous,    such 

e^and**^'  wickcd,  and  such  cruel  persons  to  be  his  chief  officers 

hi's*chur"h.°  ^ud  dcputy  licutcnants  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. 


OF    PERSECUTION    DISCUSs'd.  205 

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,  Avho  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  OAvn  heart. 

But    now    the    Lord    Jesus    being   come   himself,   and 
having    fulfilled    the    former    types,    and    dissolved    the  it  pleased 
national    state    of    the    church,    and   established   a    more  Lord  Jesns, 

,  In  the  first 

spiritual  way  of  worship  all  the  world  over,  and  appomted  j^'J^'^'>"''''° 
a  spiritual  government  and   governors,  it  is  well  known  ^^^^^,7^];  ^°j,. 
what  the  Roman  Caesars  were,  under  whom  both  Christ  any  ^uch 
Jesus   himself,    and    his   servants    after   him,    lived    and  nois,  as 

.  unto  whom 

suffered ;  so  that  if  the  Lord  Jesus  had  appomted  any  he  might 

^  ^  commit  t 

such  deputies — as  we  find  not  a  tittle  to  that  purpose,  nor  «"  °f  i>>* 
have  a  shadow  of  true  reason  so  to  think — he  must,  I  say, 
in  the  very  first  institution,  have  pitched  upon  such  per- 
sons for  these  custodes  utrhisque  tabulcB,  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  Rom-an  Ctesars,  or  any 


the 
1 
worship. 


206  THE    BLOUDY    TENENT 

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  ? 
The  true  Thirdly.  If  the  Roman  emperors  were  keepers,  what 

which         keepers  were  the  apostles,  unto  whom  the  Lord  Jesus 

Christ  Jesus  piii  iii 

nprointed     aave  the  care  and  charge  or  the  churches,  and  by  whom 

of  his  &  ^  ^  J 

ordinances    ^]^g  Lord  Jcsus  charged  Timothy,  1  Tim.  vi.  14,  to  keep 

aiicj  worship.  o  J  ^  '  i. 

those  commands  of  the  Lord  Jesus  without  spot  until  liis 
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  Avoman,  Rev.  xii.  1  ;  whose  names  were 
also  written  in  the  twelve  foundations  of  [the]  Xew 
Jerusalem,  Rev.  xxi.  14. 

Yea,  what  keepers  then  are  the  ordinary  oflficers  of  the 
church,  appointed  to  be  the  shepherds  or  keepers  of  the 
flock  of  Christ ;  appointed  to  be  the  porters  or  door- 
keepers, 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. 
The  kings         Fourth]}'.  I  ask,  whether  in  the  time  of  the  kings  of 

of  the  As-  .        ° 

Syrians,  &c.,  Isracl  and  Judah — whom  I  confess    in  the  tvpical  and 

not  charged  _  •'  ■"■ 

wwh'^p'is   "^tional  state  to  be  charged  with  both  tables — I  ask,  whe- 


OF    PERSECUTION    DISCUSs'd.  207 

ther  the  kings  of  the  Assyrians,  the  kings  of  the  Amnion-  ^J'^/l"^^  "^ 

~  J  ^  G  Judah,  in 

ites,  Moabites,  Philistines,  were  also  constituted  and  ^und  tS^" 
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. 


Peace.   You  remember,  dear   Truth,  that   Constantine,  cmstan- 

tine,  Theo- 

Theodosius,  and  others,  were  made  to  believe  that  they  '^°s'"*''  '^'^•' 


mis-iii- 
'  formed. 


were  the  antitypes  of  the  kings  of  Judah,  the  church  of 
God ;  and  Henry  VIII.  was  told  that  that  title.  Defensor 
Jidei,  defender  of  the  faith,  though  sent  him  by  the  pope 
for  writino-  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. 

Fifthly.  I  ask,  whether  had  the  Roman  Caesars  more 
charge  to  see  all  their  subjects  observe  and  submit  to  the 
Avorship  of  God  in  their  dominion  of  the  world,  than  a  Masters  of 

■*-  _     families 

master,  father,  or  husband  now,  under  the  gospel,  in  his  ".^^'jfyjj^j 

family  ?  foresail'" 

Families  are  the  foundations  of  government ;  for  what  {iom'the^ 


208  THE    BLOUDY    TENENT 


own  con- 
sciences to 
bis. 


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  conunonweal  in  rehgion,  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,  endea- 
vour to  win  and  save  whom  possibly  he  may,  yet  far  from 
the  appearance  of  civil  violence. 
clia^g^eof  Sixthly.    If    the    Roman    emperors    were    charged    by 

ship  wir     Christ  with  his  worship  in  their  dominion,  and  their  do- 

lelt  with  the        ..  ,1  IT  j1i»'  r'       -i 

Roman        mmiou  Avas  ovcr  the  world,  as  Mas  the  dommion  oi   the 

emperor,  _  .  i      i       • 

then  was  he  Grcciau,  Pcrsiau,  and  Babylonian  monarchy  before  them, 

bound  to  '  _  •'  -^  _ 

turn  the      y^\^Q  gggg  jjq+  jf  ^j^g  "wholc  world  be  forced  to  turn  Christ- 

whole  world  ' 

garden,^  iau — as  afterward  and  since  it  hath  pretended  to  do — who 
spouse  of  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  ? 
Millions  put  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 


OF    PERSECUTION    DISCUSs'd.  209 

idolaters  and  blasphemers  against  Christ  Jesus  and  his 
worship,  ought  they  to  have  put  to  death,  according  to 
Israel's  pattern ! 

Lastly.  I  ask,  if  the  Lord  Jesus  had  delivered  his 
sheep  and  children  to  these  wolves,  his  Avife  and  spouse  to 
such  adulterers,  his  precious  jewels  to  such  great  thieves 
and  robbers  of  the  world,  as  the  Eoman  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  ^^''}^'  "®^"®'' 

^-^  i.  SGiit  tiny  ot 

assistance  in  this  his  work,  to  put  them  in  mind  of  their  ["rs'^r'ier- 
office,  to  challenge  and  claim  such  a  service  from  them,  cfwi'^magis.* 
according  to  their  office,  as  it  pleased  God  always  to  send  iieip  In 

.  _  ''  spiritual 

to  the  kings  of  Israel  and  Judah,  in  the  like  case  ?  matters. 

Peace.  Some  will  here  object  Paul's  appealing  to 
Cassar. 

Truth.  And  I  must  refer  them  to  what  I  formerly 
answered  to  that  objection.  Paul  never  appealed  to 
Caesar  as  a  judge  appointed  by  Christ  Jesus  to  give 
definitive  sentence  in  any  spiritual  or  church  controversy  ; 
but  against  the  civil  violence  and  mui*der  which  the  Jews 
intended  against  him,  Paul  justly  appealed.  For  other- 
wise, 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 


p 


210  THE    BLOUDY    TENF.NT 

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   Chi-ist  under  the 

Roman  emperors  did  live  in  all  godliness  and  Christian 

gravity,  as  appears  by  all  theii*  holy  and  glorious  practices, 

which  the  scripture  abundantly  testifies. 

Christ  Jesus      Sccondlv.    Tliis  flows  froui  an  institution  or  aT)r)oint- 

hath  left  ^     "^  .  ^  -^ 

power  in  his  ji^ei^t  of  sucli  a  powcr  and  authority,  left  by  the  Lord 

church  to  ■"■  J  ■-  ^ 

herself  pure  Jcsus  to  liis  apostlcs  and  churches,  that  no  ungodliness  or 

JdoiafrouV"  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. 

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  ap- 
pointed civil  magistracy  in  the  world,  to  keep  the  world 
in  peace  and  quietness :  yet  God's  people  have  used  most 
'^le'^havr     ^^  abound  with  godliness  and  honesty,  when  they  have 
sMne'in       cnjoycd  Icast  peace  and  quietness.    Then,  like  those  spices, 
godliness      Cant.  iv.  14,  myrrh,  frankincense,  saffron,  calamus,  &c., 
have  enjoy-  they  have  yielded  the  sweetest  savour  to  God  and  man, 

ed  least  J  J 

quietnesB.  "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  bright- 
est 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. 


OF    PERSECUTION    DISCUSs'd.  211 


CHAR  XCL 

Peace.  Dear  Truth,  it  seems  not  to  be  unreasonable  to 
close  up  this  passage  with  a  short  descant  upon  the  asser- 
tion, 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  ma(/istratus." 

Truth.  I  confess  that  without  godliness,  or  a  true  wor-  Few  magi.?- 
shipping  of  God  Avith  an  upright  heart,  according  to  God's  melfspiruu- 

,.  .11.  .  ally  and 

ordinances,  neither  subjects  nor  magistrates  can  please  chiaitianiy 
God  in  Christ  Jesus,  and  so  be  spiritually  or  Clii'istianly 
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 
nothino;,  he  saw  and  acknowledged  divers  sorts  of  o-ood-  Yet  divers 

*=     _  _  °  ^  sorts  of 

ness,  which  must  still  be  acknowledged  in  their  distinct  ^°°^|ijY^' 
kinds :  a  good  air,  a  good  ground,  a  good  tree,  a  good  oi>if  &c. 
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  com- 
pared 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 

p  2 


212  THE    BLOUDY    TENENT 

goodness.       Hence    the    Lord    Jesus,    Matt.    xii.    [25,] 
describes  an  111  state  of  a  house  or  kingdom,  viz.,  to  be 
divided  against  itself,  which  cannot  stand. 
The  civil  Tlicsc  I  obscrvc  to  provc,  that  a  subject,  a  mag-istrate, 

goodness  of  '■  »/         ^  o  ^ 

doms'sub?  may  be  a  good  subject,  a  good  magistrate,  in  respect  of 
trate8"nfu8t  civil  or  moral  goodness,  which  thousands  want ;  and  where 
although '    it  is,  it  is  commendable  and  beautiful,  though  godliness, 

spiritual  .,../».i  I  •  r   ^     ^  •  i       ^  •    ^ 

goodness,     which  IS  infinitely  more  beautiful,  be  wantino;,  and  which 

proper  to  the  "^  ^ 

sute  or"     ^®  *^"^y  P^^opcr  to  thc  Christian  state,  the  commonweal  of 
wan'tti'g!'^    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  sood  magistrate. 


CHAP.  XCIL 


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  princi- 
pally these  five. 

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


OF    PERSECUTION    DISCUSS  D.  213 

"  Secondly,  the  making,  publisliing,  and  establishing  of 
wholesome  civil  laws,  not  only  snch  as  concern  civil  jus- 
tice, but  also  the  free  passage  of  true  religion :  for  outward 
civil  peace  ariseth  and  is  mamtamed  from  them  both,  from 
the  latter  as  well  as  from  the  former. 

"  Civil  peace  cannot  stand  entire  where  religion  is  cor- 
rupted, 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  trans- 
gressors 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  law- 
giver 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  ofiend. 

"  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 


214  THE    BLOUDY    TENENT 

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  punislmients — no,  not  on  persons  excom- 
municated— 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  wliat  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. 
Civil  power       But  from  this  o-rant  I  infer,  as  before  hath  been  touched, 
n"^ntaiiy*in  ^^^^^  ^^^  sovcreigu.  Original,  and  foundation  of  civil  power, 
the  people,    jj^g  -j^  ^^  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  con- 
dition.    It  is  evident  that  such  governments  as  are  by 
them  erected  and  established,  have  no  more  power,  nor  for 


OF    PERSECUTION    DISCUSS  D.  215 

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. 

And  if  so — that  the  magistrates  receive  their  power  of  Mr  cotton 

and  the  New 

ffovernino;   the    church   from    the   people — undeniably   it  English  mi- 

*-^  <-'  ■'•■'•  •'  nisters,  give 

follows,  that  a  people,  as  a  people,  naturally  considered,  meiu°jr"' 
of  what  nature  or  nation  soever  in  Europe,  Asia,  Africa,  church%r 
or  America,  have  fundamentally  and  originally,  as  men,  a  the  hands  of 

the  people, 

power  to  govern  the  church,  to  see  her  do  her  duty,  to  or  common- 
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. 

Peace.  It  cannot,  by  their  own  grant,  be  denied,  but  The  very  in- 

_     dian  Ameri- 

that  the  wildest  Indians  in  America  ousfht  (and  in  their  cans  made 

~  ^  governors  of 

kind  and  several  degrees  do)  to  agree  upon  some  forms  of  by'^the"'^'^'' 
government,  some  more  civil  compact  in  towns,  &c.,  some  these°p^osi- 
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  Clu-ist  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. 


216  THE    BLOUDY    TENENT 


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. — 

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  civil    many   stately  kingdoms    and  governments  in  the  world 

Slates  in 

flourishing   have  long  and  long  enjoyed  civil  peace  and  quiet,  not- 

pcace  and  ^  00.1  1  1  ^ 

va^aLo-^^^^  withstanding  their  religion  is  so  corrupt,  as  that  there  is 

sounded.'"'  uot  the  vcry  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  Clu-on.  xv.  3,  &c.,  re- 
lating 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 
Chx'istian  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  Avoful 
bondage  and  slavery  to  the  mystical  Babel,  until  the  time 
of  their  joyful  deliverance. 


OF    PERSECUTION    DISCUSs'd.  217 

Peace.  Yea ;  but  they  say  that  "  such  laws  as  are  con- 
versant about  religion  may  still  be  accounted  civil  laws, 
as  on  the  contrary  an  oath  cloth  still  remain  religious, 
though  conversant  about  civil  matters." 

Truth.  Laws  respecting  religion  are  twofold.  ^^^^  p^,^ 

First,  such  as  concern  the  acts  of  Tvorship  and  the  wor-  gion!"e1ther" 
ship  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. 

Secondly,  laws  respecting  religion  may  be  such  as  or  civii. 
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  worshiv),  a  thing  which  the  very  Indians  abhor  to  The  very  in 

^  ^  ^  ''     \  dians  abhor 

practise  toward  any.     Also,  that  immunity  and  freedom  '°  disturb 

i  J  '  J  any  con- 

from  tax  and  toll  may  be  granted  unto  the  people  of  such  ^trshfpf' 
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. 

But   now,  on   the    other   hand,  that   laws    restraining  canons  and 

1  •        1  1  •    •!  constitu- 

persons  from  such  and  such  a  worship,  because  the  civil  twns  pre- 

■T  J-  tended  civil 

State  judgeth  it  to  be  false  :—  \Tc\^tZi 

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  sub- 
mitted 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 


218  THE    BLOUDY    TENENT 

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  oecumenical 
or  national  synods,  concerning  religion,  should  be  civil  and 
state  conclusions  and  arguments. 

To  that  instance  of  an  oath  remaining  religious,  though 

conversant  about  civil  things ;  I  answer  and  acknowledge, 

i^-^Mnwrn-    ^^  ^^*^^  ^^^7  ^^  Spiritual,   though  taken   about   earthly 

thfngs'musf  business ;  and  accordingly  it  Avill  prove,  and  only  prove, 

spiritual,      what  bcforc  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   soids  and  religions  of  men,  simply  so  considered  in 

reference  to  God,  it  must  of  necessity  put  on  the  natm'e 

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  wliich  it  is 
conversant  is  either  civil,  merely  concerning  bodies  or 
goods ;  or  religious,  concerning  soul  and  worship. 


CHAP.  XCIV. 


Peace.  Their  fifth  head  is  concernins;  the  maeristrates' 
power  in  making  of  laws. 

"  First,  they  have  power  to  publish  and  apply  such  civil 


OF    PERSECUTION    DISCUSs'd.  219 

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  pro- 
portion from  the  word  of  God. 

"  For  in  a  free  state  no  magistrate  hath  jwwer  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,  there- 
fore they  may  not  give  their  free  consents  to  any  magis- 
trate 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  woi'd  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 
Avliat  laws  he  please,  either  in  restraining  from  or  con- 
straining to  the  use  of  indifferent  tilings;  because  that 
wliich  is  indifferent  in  its  nature,  may  sometimes  be  inex- 
pedient in  its  use,  and  consequently  unlawful,  1  Cor.  ii.  5, 
it  having  been  long  since  defended  upon  good  ground, 
Qidcquid  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. 


220  THE    BLOUDY    TENENT 

"  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  laAvs  about  indifferent  things, 
to  show  the  reasons,  not  only  the  will :  to  show  the  ex- 
pediency, as  well  as  the  indifferency  of  things  of  that 
nature. 

"  For  we  conceive  in  laws  of  this  nature,  it  is  ifot  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  inex- 
pedient 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  indiiFerent  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  pun- 
ished 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." 


OF    PERSECUTION    DISCUSS  D.  221 

Truth.  In  this  passage  these  worthy  men  lav  down  such  The  autbors* 

•"■'-'  •/J  large  con- 

a  ground  as  the  gates  of  hell  are  not  able  to  shake,  con-  [he  uberty 
cerning  the  magistrates'  walking  in  indifferent  things  :  and  science, 
upon  which  ground  that  tower  of  Lebanon  may  be  raised,  laws  of  civu 

authority  in 

whereon   there    hang   a   thousand    shields   and   bucklers,  spiritual 

'-'  '  cases. 

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 
bothfalir 

Hence  I  argue,  if  the  civil  magistrate  have  no  power  to  ^'^'^  '"^s'^- 

°  c3  r  trates  con- 

restrain  or  constrain  their  subjects  in  things  in  their  own  h^ve'power*' 
nature  indifferent,  as  in  eating  of  meats,  wearing  this  or  JoMclence 
that  garment,  using  this  or  that  gesture  ;  but  that  they  ent  things 
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  magis- 
trate'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  magis- 
trate to  compel  the  subjects  unto  that  which,  according  to 
their  consciences'  persuasion,  is  simply  unlawful,  as  unto  a 
falsely  constituted  church,  ministry,  worship,  administra- 
tion, and  they  shall  not  escape  the  ditch,  by  being  led 
blindfold  by  the  magistrate ;  but  though  he  flill  in  first, 
yet  they  shall  [fall]  in  after  him  and  upon  him,  to  his 
greater  and  more  dreadful  judgment. 


222  THE    BLOUDY    TENENT 

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 
worshij),  wliich  my  soul  and  conscience  cannot  be  per- 
suaded 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? 
A  tiireefoid       Peacc.  Mctliinks  I  discern  a  threefold  guilt  to  lie  upon 

guilt  lying  °  ^ 

po°\"rs'com-  ^^^ch  civil  powcrs  as  impose  upon  and  enforce  the  conscience, 

"ub^cc"!  "^^  though  not  unto  the  ministration  and  participation  of  the 

worship,      seals,^  yet  either  to  depart  from  that  worship  wliich  it  is 

persuaded  of,  or  to  any  exercise  or  worship  which  it  hath 

not  faith  in. 

First.  Of  an  appearance  of  that  Arminian,  popish  doc- 
trine of  freewill,  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  work- 
eth  the  will,  Pliil.  ii.  [13,]  it  seems  to  be  a  high  pre- 
sumption 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. 

Tliirdly.  A  guilt  of  the  hypocrisy  of  their  subjects  and 
people,  in  forcing  them  to  act  and  practise  in  matters  of 

*  [Tliiit  is,  baptism  and  tlie  Lord's  supjior.] 


OF    PERSECUTION    DISCUSs'd.  223 

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. 

With  less  sin  ten  thousand-fold  may  a  natural  father  I'ersons 

''  may  with 

force  his  daughter,  or  the  fiither  of  the  commonweal  force  f^rLa'to'"' 
all  the  maidens  in  a  country  to  the  marriage-beds  of  such  uleyca'imo™ 
and  such  men  whom  they  cannot  love,  than  the  souls  of  to  worship 

1  T  1  -»  •  1  1  •  •  where  they 

these  and  other  subjects  to  such   worship   or  mmistry,  <=aniiot 
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  I     But  proceed. 


CHAP.  XCV. 


Peace.  In  that  fifth  head  they  further  say  thus : — 
"  Thirdly.  In  matters  ecclesiastical  we  believe,  firsts 
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,  loho  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,  nnrebuke- 
ahle,  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.  1 7.  And,  indeed,  the  administra- 
tion of  all  Christ's  affairs,  doth  immediately  aim  at  spi- 
ritual and  di-sdne  ends,  as  the  worship  of  God,  and  the 


224  THE    BLOUDY    TENENT 

salvation  of  men's  souls  :  and,  tlierefore,no  aw  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  laAvs  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  uni- 
formity 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  differ- 
ence 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. 

"  "Wlien  the  apostle  directeth  the  church  of  Corinth, 
that  all  thivgs  he  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  uncomcliness,  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 


OF    I'ERSECUTION    DISCUSs'd.  '225 

ordering  of  the  church,  may  and  ought  to  publish  and  de- 
clare, establish  and  ratify,  such  laws  and  ordinances  as 
Christ  hath  appointed  in  his  word  for  the  well  orderino-  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  ap- 
pointed 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  com- 
manded by  the  God  of  heaven : — -for  why  should  there  be 
wrath  against  [the  realm  of~\  the  king  and  his  soils  ? " 

Truth.  Dear  Peace,  metliinks  I  see  before  mine  eyes  a 
wall  daubed  up,  of  Avhich  Ezekiel  speaks,  Avith  untempered 
mortar.  Here  they  restrain  the  magistrate  from  making 
laws,  either  concerning  the  substance  or  ceremony  of  reli- 
gion, 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. 

In  the  first,  metliinks  I  hear  the  voice  of  the  people  of  goq-s  israei 

...__j  ..  ,  ,  desirous  of 

Israel,  1  bam.  viu.  5,  Make  us  a  king, that  may  rule  over  us  sauisarm 
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 

Q 


226  THE    BLOUDY    TENENT 

civil  magistrate,  or  direct  Christians  to  petition  hiuij  to 
publish,  declare,  or  establish  by  his  ami  of  flesh  and  earthly 
weapons,  the  religion  and  worship  of  Clu'ist  Jesus  ? 

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

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

headed^''"         But  tlic  Lamb's  wcapous  are  spiritually  mighty,  2  Cor. 

the  Lamb     X.    [4,1    &c.,  his  sword  is  two-edged,  coming  out  of  his 

differ  in  .  ,  . 

their  wea-  moutli,  Rcv.  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. 

Naboth's  Wlien  that  whore  Jezebel  stabbed  Naboth  with  her  pen, 

case  typical.  ^ 

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  humilia- 
tion ;  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  Avliat  is  Christ's  ? 

By  their  former  conclusions,  every  soul  must  judge 
what  the  magistrate  commandeth,  and  is  not  bound,  even 
in  indiiFerent  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. 


OF    PERSECUTION    DISCUSS  D.  227 

But  yet  he  must  not  do  this  with  his  eyes  cpeu,  but  blind- 
fold and  hoodwinked ;  for  if  he  judge  that  to  lie  the  reli- 
gion of  Christ,  and  such  to  be  the  order  therein,  whicli 
their  consciences  judge  otherwise,  and  assent  not  to,  they 
profess  they  must  submit  only  to  Christ's  laws,  and  there- 
fore they  are  not  bound  to  obey  him. 

Oh!  what  is  this  but  to  make  use  of  the  civil  powers  civu  powers 

abused  as  r\ 

and  governors  oi  the  world,  as  a  n;uard  about  the  spiritual  s^ard  about 
bed  of  soul-whoredoms,  in  which  the  kings  of  the  earth  '^^ijorcjoms 
commit  spiritual  fornication  with  the  great  Avhore,  Rev. 
xvli.  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  alliirings  are  in  Jere- 
my's curse  and  blessing !  Jer.  xvii.  [5,]  Cursed  is  the  man 
that  trusteth  in  man,  that  maketh  Jlesh  his  arm, — too,  too 
common  in  spiritual  matters — and  lohose  heart  departeth 
from  Jehovah  :  he  shall  he  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  wilder- 
ness, in  a  barren  land.  Sic. 


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  vll.  23, 
wherein  Artaxerxes  confirmed  by  law  whatever  was  com- 
manded by  the  God  of  heaven. 

Truth.  In  this  scripture  I  mind,  first,  the  people  of  God  Ezravii  23. 
captivated  under  the  dominion    and  government   of   the 
kings  of  Babel  and  Persia. 

Q  2 


228  THE    BLOUDY    TENENT 

Secondly.  Artaxcrxes'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. 
not  subject       Conccming  the  people  of  God  the  Jews,  they  Avere  as 

to  the  kings  ...  ii* 

of  Babel  or  lambs  and  sheep  in  the  jaws  of  the  lion,  the  dearly  be- 
spirituais.  Jovcd  of  his  soul  uudcr  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  fio-ures  of  the  true  Kinsf  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  siibject  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  devour- 
ing 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  spiri- 
tual tilings  ? 
heans'^  Secondly.  Consider  his  acts  of  favour,  and  they  will  not 

womierfuily  auiouut  to  a  positivc    Command  that  any  of   the   Jews 
towards       should  ffo  uii  to  build  the  temple,  nor  that  anv  ot   them 

God-speo-  .  .  .  . 

^^"^  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 


OF    PERSECUTION    DISCUSs'd.  229 

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  Avhy,  say  some,  should  this  king- 
confirm  all  with  such  severe  punishments  ?  and  Avhy  for  all 
this  should  Ezra  give  thanks  to  God,  if  it  were  not  imit- 
able  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. 

And   for   his   ground,  what   was  It   but    the  common  Nebuchad- 

,  .      .  .  .  nezzar,  Da- 

terrors  and  convictions  of  an  affrighted  conscience  ?  ""s,  and 

°  Artaxerxes, 

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

It  is  true,  Ezra  most  piously  and  justly  slave  thanks  to  ^"^\^  . 

'  Jl  J  .)  J    o  tnanksgiv- 

God  for  putting  such  a  thing  into  the  heart  of  the  king ;  ^ing^T  "^* 
but  what  makes  this  a  pattern  for  the  laws  of  civil  gover-  amlntd.^' 
nors  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 


230  THF,    HLOUDY    TENENT 

the  king,  viz.,  to  restrain  upon  paiu  of  death  all  the  mil- 
lions 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 
Levitcs  into  all  the  parts  of  his  dominion,  compelling  them 
to  hear  ?  which  is  but  a  natural  thing,  as  some  unsoundly 
speak,^  unto  which  all  are  bound  to  submit. 

Well,  however,  Ezra  gives  thanks  to  God  for  the  king ; 
Jiidni^  **^  and  so  should  all  that  fear  God  in  all  countries,  if  he 
ward\i.e  would  plcasc  to  put  it  iuto  the  hearts  of  the  kings,  states, 
of  their       and  parliaments,  to  take  off  the  yokes  of  violence,  and 

subjects.  ■  ■"■ 

permit,  at  least,  the  consciences  of  their  subjects,  and  es- 
pecially such  as  in  truth  make  conscience  of  their  worships 
to  the  God  of  Israel :  and  yet,  no  cause  for  Ezra  then,  or 
<Tod's  Ezras  and  Israelites  now,  to  acknowledge  the  care 
i.  and  charge  of  God's  worship,  church,  and  ordinances,  to  lie 
upon  the  shoulders  of  Artaxerxes,  or  any  other  civil 
prince  or  ruler. 
cinist  needs      Lastlv.    For   thc   Confirmation    or    ratification    wliich 

no  human  •' 

tion!,!""'  tl^cy  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  liis  word,  never  stood  in  need  of  a  tempo- 
ral 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. 

thee^xam"        The   rcsult   and  sum  of  the  whole  matter  is  this: — 

pies  of  gen-    ,       -^  ^  r^      i  •  •  i  i  <• 

tile  kings      1.  it  may  please  God  sometunes  to  stu'  up  the  rulers  oi 

decreeing 

for  God's     the  earth  to  ijcrmit  and  tolerate,  to  favour  and  countenance, 

worship  in  ■*■ 

scripture.     Qod's  pcoplc  in  their  worships,  though  only  out  of  some 

•  [See  Brotiilmcad  Records,  Introd.  pp.  xli.,  l.xxxvii.J 


OF    PERSECUTION    DISCUSs'd.  231 

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  common- 
weals, 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  comiptio  suhditi,  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   arc 


232  Tin:    BLOUDY    TENENT 

more  infectiuiis  to  others?,  pernicious  to  the  state,  and  pro- 
voke God's  wrath  to  bring  vengeance  on  the  state. 

"  Hence,  if  the  whole  church,  or  officers  of  the  church, 
shall  sin  against  tlie  state,  or  any  person,  by  sedition,  con- 
tempt 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,  ac- 
cording to  their  righteous  and  Avholesonic  laws,  Exod. 
xxil.  20 ;  Levit.  xxiv.  16  ;  Deut.  xiii.  5,  and  xviii.  10." 

Truth.  What  concerns  tliis  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  peo- 
ple of  God  in  a  church  estate,  and  must  have  reference 
only  to  the  church  of  Christ  Jesus,  which,  as  JNIi*.  Cotton  con- 
fesseth,''  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  Avliich  pur- 
pose, 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. 
^ittin'^to'        Secondly.  If  the  rulers  of  the  earth  are  bound  to  put 
phtmeri^of  *«  death  all  that  worship  other  gods  than  the  true  God,  or 
oii'"n'ho"pe8  that  blaspheme  (that  is,  speak  evil  of  in  a  lesser  or  higher 
Jews  of  par-  dcgrcc)  tliat  ouc  truc  God :  it  must  unavoidably  follow, 

taking  i"  ,  , 

his  blood,     that  the  beloved  for  the  Fathei-'s  sake,  the  Jews,  whose  very 
religion  blasphemeth  Christ  in  the  highest  degree — I  say. 


'  L"  If  a  prince  should,  by  covenant  warrant  his  work."     A  Survey  of  the 

and  oath,  make  his  whole  kingdom  a  Sum  of  Ch.  Discipline,  &c.,  part  2, 

national  church,  lie  should  do  more  Argument  12.1 
than  he  hath  anv  word  of  C'lirist  to 


OF    PERSECUTION    DISCUSs'd.  233 

they  are  actually  sons  of  death,  and  all  to  be  immediately 
executed  according  to  those  quoted  scriptures.     And — 

Secondly.  The  towns,  cities,  nations,  and  king-doms  of  ^he  ireful 

•'  ^  '  ^  O  effects  of 

the  world,  must  generally  be  put  to  the  sword,  if  thev  ''s'lting  for 

'-'•'■'■  'J   conscience. 

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  magis- 
trate'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  punish- 
ment 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 
mao-istrate  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  there- 


234  THE    BLOUDY    TENENT 

unto :  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  liis  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  haud.  Only  with 
tliis  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  liim  to  repent- 
ance, 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  considera- 
tions to  present. 

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

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, 
Error  is  con-  that  all  licrcsy  is  against  light  of  conscience,  yet — to  pass 
truth'*^  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, 
cither  Turks  or  pagans,  Jews  or  anti-christians,  strongly 
even  to  the  death  hold  fast,  or  rather  arc  hold  fast  by, 
their  delusions. 


OF    PERSECUTION    DISCUSS  D.  235 

Yea,  God's  people  themselves,  being  deluded  and  cap-  ^^^f^/J'^af  * 


tivated,  are  strongly  confident  even  against  some  funda- be'found'" 


ob- 


nientals,  especially  of  Avorship :    and  yet  not  against  the  fundamental 

Til  T  IT!  T»  errors,  in 

light,   but  according  to  the  liffht  or  eye  of  a  deceived  which  suf- 

°  O  »  J  feringsand 

conscience.  persecution 

doth  harden. 

Now  all  these  consciences  walk  on  confidently  and  con- 
stantly, 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  w^orld  can  neither  by  force  or  fraud 
prevent  his  time- 
Is  it  not  said  of  anti-christians,  2  Thess.  ii.,  that  God  strong  deiu- 

sions. 

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, 
Avhere  the  Lord  Jesus  hath  spoken  a  tittle  of  a  prison  or 
safe  ward  to  tliis  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.. 


236  THE    BLOUDY   TENENT 

were  cast ;  and  the  great  commander  of,  and  caster  into 
prison,  is  the  devil.  Rev.  ii.  10. 

Spiritual  "We  find  a  spiritual  prison,  indeed,  a  prison  for  spirits, 

1  Pet.  iii.  19,  the  spirits  formerly  rebellious  against  Christ 
Jesus,  speaking  by  Noah  vmto  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  liim  in  safe  ward,  until  it 
pleaseth  God  to  release  liim. 

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. 

Christ  Jesus      ]3ut  neither  amongst  these,  nor  in  any  other  passage  of 

appointed  o  '  ./  a.  o 

prifons'^fOT   the  New  Testament,  do  we  find  a  prison  appointed  by 
ofMmf ic^  Chi'ist   Jesus   for  the  heretic,  blasphemer,  idolater,  &c. 

being  not  otherwise  guilty  against  the  civil  state. 

It  is  true,  anti-christ,  by  the  help  of  civil  powers,  hath 

his  prisons  to  keep  Christ  Jesus  and  his  members  fast : 
The  bishops'  such  prisons  may  well  be  called  the  bishops'  prisons,  the 

prisons.  ,        i        n  .   .   .         i 

pope  s,  the  devu's  prisons.  These  mqmsition-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  stiU  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. 


OF    PERSECUTION    DISCUSs'd.  237 


CHAP.  XCIX. 

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

Truth.  Is  not  this  as  the  prophet  speaks  [Ezek.  xvi.  44,1  Like  mother 
like  mother  like  daughter  ?     So  the  mother  of  whoredoms,  <Ja"g'''er. 
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  punish- 
ment of  heretics. 

Peace.  Metliinks  also  they  approach  near  that  popish 
tenent,  ex  opere  operato :  for  their  exhortations  and  admo- 
nitions must  necessarily  be  so  operative  and  prevalent, 
that  if  the  heretic  repent  not,  he  now  sins  against  his  con- 
science :  not  remembering  that  peradventure,   2  Tim.  ii.  conscience 

_         -  y^     7        •71       •  7  T  ^°^  ^°  easily 

L25,J  If  peradventure,  God  toill  give  them  repentance ;  and  healed  and 
how  strong  delusions  are,  and  believing  of  lies,  and  how 
liard  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  con- 
science 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 
Avhippings  and  stabs,  when  his  name,  and  truths,  and 
witnesses,  and  ordinances,  are  all  profaned  and  blasphemed. 

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  wounding 
and  blessing  hath  the  Lord  Jesus  made  to  his  church  and  healing  of 

"  .      .      p       T  .       consciences. 

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 


wounded 
consciences. 


238  THE    DT.OUDY    TENF.NT 

terror  to  practise  gross  hypocrisy,  even  against  tlieir  con- 
sciences. So  tlmt  these  chirurgeons  and  physicians  pre- 
tending to  heal  consciences  by  such  a  course,  Avound  them 
deeper,  and  dechire  themselves  chirurgeons  and  physicians 
of  no  vahie. 

Peace.  But  what  tliink  you  of  the  proviso  added  to 
their  proposition,  viz.,  "  Provided  the  church  be  able  and 
willing  ?" 

Truth.  Doubtless  this  proviso  derogates  not  a  little  from 

the  nature  of  the  spouse  of  Christ.     For  she,  like   tliat 

ciirist's       o-racious  woman,  Prov.  xxxi.  20,   openeth  her  mouth  with 

spouse  able    ^ 

toheai"'"^  ?f?w^om,  and  in  her  tongue  is  the  law  of  grace:  she  Is  tlic 
pillar  and  ground  of  truth,  1  Tim.  ill.  15,  the  golden  candle- 
stick from  whence  true  light  shineth :  the  angels  or 
ministers  tliereof  able  to  try  false  apostles,  Rev.  ii.  2,  and 
convince  the  gainsayers,  Tit.  I.  9. 

Again,  according  to  their  principles  of  suppressing  per- 
sons and  churches  falsely  Avorshlpping,  how  can  they 
permit  such  a  blind  and  dead  church  not  able  and  willing 
to  heal  a  woimded  conscience  ? 

Peace.  AVhat  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  Ibrtli  Christ  Jesus  the  Sun  ot 
righteousness,  healing  witli  liis  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  tlie 
magistrate  shall  convince  such  a  one's  conscience  that  he 
seeks  his  good,"  &c. 

Truth.   If  a  man  thus  bound  be  sent  to  a  cluirch  to  be 


OF   PERSECUTION    DISCUSS  D.  239 

healed   in   his  conscience,  either  he  is  a  heretic  or  he  is 
not. 

Admit  he  be:  yet  he  disputes  in  fear,  as  the  poor  thief:  ^persecu- 

•^  -^  ^  1  '  tnig  church 

[or  as]  the  mouse  disputes  with  a  terrible  persecuting  cat,  tuj"!"' 
who  while  she  seems  to  play  and  gently  toss,  yet  the  con-  cat^uh ufe 
elusion  is  a  proud,  insulting,  and  devouring  cruelty.  witht  trae 

Ti"  1  '1  •  in-ini"  witness  as  a 

it  no  heretic,  but  an  innocent  and  faithful  witness  of  I'on  ^''"h  a 

Iamb  in  his 

any  truth  of  Jesus,  disputes  he  not  as  a  lamb  in  the  lion's  p*^^  ■ 
paw,  being  sure  in  the  end  to  be  torn  in  pieces  ? 

Feace.  They  add,  "The  censure,  this  Avay,  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,  instruc- 
tion, 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." 

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,  f^"',^.™^"" 
may  seem  to  take  away  all  excuse,  and  to  conclude  the  caiieV" 
blasphemer  worthy  to  be  stoned.  But  Jehovah,  the  God 
of  recompences  (Jer.  li.  ^^^  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 


240  THE    BI.OUDY    TENKNT 

death :  and  againat  thee,  O  king,  salth  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,  diA-ide,  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  un- 
known unto  them  to  be  an  extraordinai'v  prophet,  Jonah  iii. 
And  Eolon,  the  king  of  Monb,  hearing  that  l^hud  had  a 


OF    PERSECUTION    DISCUSs'd.  241 

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  mem- 
bers 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 
cliurch,  yea,  and  protect  the  persons  of  the  church  from 
violence,  disturbance,  &c.,  it  being  truly  noble  and  glo- 
rious, 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  wor- 
shippers 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,  Be- 
times 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. 

Truth.  Concerning  that  holy  land  of  Canaan,  concern- 
ing the  city  of  Jehovah,  Jerusalem,  out  of  which  king 
David  here  resolves  to  cut  off  all- the  wicked  and  evil  ^^^^"=^^8.^^ 
doers,  I  shall  speak  more  largely  on  the  eleventh  head  or  off  the'lJid- 

a 


242  THE    BLOUDY    TENENT 

ed  exarai-    question,  ill  the  dllForences  between   that   and   all  other 

lands. 
No  land  of       At  prescnt  I  answer,  there  is  no  holy  land  or  city  of  the 

Canaan,  nor  f     ry-  o  i  i  i  i  />     t 

holy  city,      Lord,  no   Kin2   or    Sion,  ike,  but   the   church   ot   Jesus 

now.  JO 

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  Clu-istlanlty,  Heb.  xli..  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. 
No  differ-         If  Christ  Jesus  had  intended  any  difference  of  place, 

ence  of  ''  ■*• 

dtics  f hfce  cities,  or  countries,  doubtless  Jerusalem  and  Samaria  had 

Is  w'asTe?'  been  thought  of,  or  the  cities  of  Asia,  wherein  the  Chris- 
fore  the  .  , .    .  1      •         1         1       i    T 

coming,  of    tian  religion  Avas  so  gloriously  planted. 

the  Lord  "^  _        '  _  in* 

Jesus.  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  tlie  throne  of  the  Lord  Jesus  set  up  in  his 
church  or  worshippers  in  Pergamos,  out  of  wdilch  the 
Balaamites,  and  Nicolaltanes,  and  every  false  worshipper, 
were  to  be  cast,  though  not  out  of  the  city  of  Pergamos : 
for  then  Pergamos  inu.>t  have  been  tlu-own  out  of  Perga- 
mos, and  the  world  out  of  Ihe  world. 


OF    PERSECUTION    DISCUSs'd.  243 


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. 

Truth.  Sweet  Peace,  thy  tears  are  seasonable  and  j)re- 
cious,  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.  fn'terprTta^ 
be  literally  to  be  applied  to  cities,  towns,  and  countries  incr"°^^^" 
Europe  and  America,  not  only  such  as  essay  to  join  them- 
selves (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  plan- 
tations 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  !^ 

®  [Among  the  early  settlers  were  the  governor,  accused  the  ministers  of 
two  brothers  of  the  name  of  Brown,  departing  from  the  usages  of  that 
who,  still  attached  to  the  rites  of  the  church,  adding  that  they  were  sepa- 
church  of  England,  set  up  a  separate  ratists,  and  would  soon  become  ana- 
assembly,  and  when  summoned  before  baptists.     To  this  the  ministers  made 

R  2 


244  THE    BLOUDY    TENENT 

The  New  Peuce.  It  will  not  be  offence  to  charity  to  make  con- 

English  se- 

AreHca"  jccturc :  first,  herein  New  England  churches  secretly  call 
Europ^e.'"  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  con- 
sciences, and  as  their  mother  hath  taught  them  this 
secretly  and  silently,  they  have  a  mind  to  do,  which  pub- 
licly they  would  seem  to  disclaim,  and  profess  against. 
The  New  Sccondlv,  if  such  members  of  Old  England  should  be 

English  per-  •'  ^  ^ 

bleVhron'of "^  suffcrcd  to  cujoy  their  consciences  in  New  England — 
t^en^of'""^  however  it  is  pretended  they  would  profane  ordinances  for 
scienceMest  whicli  they  are  unfit  (as  true  it  is  in  that  natural  persons 

their  own  n      n  •    '         i  i»\  i* 

numbers  are  uot  fit  for  spiritual  worship),  yet  this  appears  not  to 
ceed  their    \^q  ^j^g  bottoui,  for  in  Old  England  the  New  English  join 

own,  or  at  '  '-'  o  v' 

irtatne^s  of  with  Old  in  the  ministration  of  the  word,  prayer,  singing, 
assembles  Contribution,  maintenance  of  the  ministry,  &c. — if,  I  say, 
nances  de-    tlicv   sliould  sct  up  churches  after  their  conscience,  the 

creaso. 

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 

rcpl)',  "  That  they  were  neither  sepa-  Prayer  and  ceremonies  .  .  .  because 

ratists  nor  anabaptists,  that  they  did  they  judged  the  imposition  of  these 

not    separate    from    the    church    of  things  to  be  sinful  corruptions  of  the 

England,  nor  from  the  ordinances  of  word  of  God."     Neal's  Hist,  of  New 

God   there,  but   only   from  the  cor-  England,  i.  p.  144.    The  two  brothers 

ruptions  and  disorders  of  that  church;  were   sent  back   to   Enj;land  in  tlie 

they  came  away  from  the  Common  same  ship  that  brought  them  over.] 


OF    PERSECUTION    DISCUSS  D.  245 

worship  from  them,  and  consequently  not  to  be  suffered  in 
their  holy  land  of  Canaan.9 

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 — 

I  answer,  first  (and  here  being  no  scripture  produced  to  chnst  jesua 

,  ,  „  never  ap- 

these  reasons,  shall  the  sooner  answer),  that  no  i)rooi  can  pointed  aii 

'  religions 

be  made  from  the  institutions  of  the  Lord  Jesus  that  all  Y\  his  own 

to  be  cut  oft 

religions  but  one  are  to  be  cut  off  by  the  civil  sword  ;  g^oj!^.""' 
that  national  church  in  that  typical  land  of  Canaan  being 
abolished  and  the  Christian  commonweal  or  church  insti- 
tuted. 

Secondly.  I  affirm  that  the  cutting  off  by  the  sword  ^^^^^ 
other  consciences  and  religions,  is  (contrarily)  most  pro- 
voking 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 


9  [The  law  concerning  heresy  stood  fourth  Qomm.PiaA,m  the  haTptizing  of 

thus   in    New    England:    "Whoever  infants,  or  the  ordinance  of  magis- 

denies  the  immortality   of  the  soul,  tracy,  or  their  authority  to  make  war, 

the  resurrection  of  the  body,  or  the  or  punish   offenders  against  the  first 

evil  done  by  the  outward  man  is  sin,  table;  whoever  denies  any  of  these, 

or  that  Christ  gave  himself  a  ransom  or  seduces  others  to  do  so,  must  be 

for  sins,  or  that  we  are  justified  by  his  banished    the    jurisdiction."     Neal's 

righteousness,  or  the  morality  of  the  Hist,  of  New  England,  ii.  p.  344.] 


246  THE    BLOUDY    TENENT 

leaven,  divide,  and  destroy  the  peace  of    the  churches. 

spVr'ituai  Truth.  This  must  also  be  denied  upon  so  many  former 

powerfili*'^'  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. 

biddin^Tis       ^  ^^^'  ^^^^y  have  not  produced  one  scripture,  nor  can,  to 

pennTr*'"  provc  that  the  permitting  of  leaven  of  false  doctrine  in 

th7chiich,  the  world  or  civil  state,  will  leaven  the  churches :  only  we 

bid  to  per-   find  that  the  permission  of  leaven  in  persons,  doctrines,  or 

mit  leaven 

in^he  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  conti- 
nuity of  the  state,  especially  theirs,  where  the  walls  are 
made  of  the  stones  of  the  churches. 

The  i^au,  Trutli.  I  auswcr  briefly  to  this  bare  affirmation  thus : 

Cant.  Aiii.  p, 

discussed,  that  thc  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, 
wan  wnnot       Again,  how  this  false  spiritual  wall,  or  false  church  per- 


OF    PERSECUTION    DISCUSs'd.  247 

mittecl,  can  destroy  the  civil  wall,  the  state  and  govern-  [^p^al^'^hg 
ment  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,^  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. 

Secondly.  We  shall  find  lawful  civil  states,  both  before  Many 
and  since  Christ  Jesus,  in  which  we  find  not  any  tidings  ;'^'g\.ff,'°^ 
of  the  true  God  or  Christ.  are  no^ 

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.  CIL 

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 

^  [See  note  before,  p.  164.] 


248  THE    BLOUDY    TENENT 

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. 

dis^uMed  Truth.  I  must  deny  that  position :  for  light  of  nature 

leadeth  men  to  hear  that  only  which  nature  conceiveth  to 

gion'^prefers  bc  good  for  it,  and  therefore  not  to  hear  a  messenger, 

its  own  ...  11  •  -t  • 

pne.-tsand   mmistcr,  or   preacher,   Avnom   conscience    persuades   is  a 

ministers  -         .  -  ^         . 

before  all     fjvJse  messengcr  or  deceiver,   and    comes   to   deceive  my 

other.  f  _ 

soul :  as  millions  of  men  and  women  in  their  several  re- 
spective religions  and  consciences  are  so  persuaded,  con- 
ceiving their  own  to  be  true. 
Jonah's  Sccoudly.  As  conccming  the  instances.     Jonah  did  not 

preaching  "^ 

i?"'^..       compel  the    Ninevites   to   hear  that   message   which   he 

hearing'of      brOUght  UUtO  tllCm. 

examfnei^'  Bcsidcs,  thc  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  denuncia- 
tion of  God's  wrath  against  them.  Matt.  x. ;  Acts  xiv. 

Egion-sris-       Concerning  Eglon's  rising  up:    first,  Ehud  compelled 

ing  up  to  .  o       A  I 

Ehud's        not  that  king  either  to  hear  or  reverence,  and  all  that  can 

message,  ^  ' 

examined.  ^^  imitablc  in  Eglon  is  a  voluntary  and  willing  reverence, 
Avhich  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. 


OF    PERSECUTION    DISCUSs'd.  249 

Thirdly.   To  the  point  of  compulsion:   it  hath  pleased  ■*^.*'?'°f°''^ 
the  Lord  Jesus  to  appoint  a  twofold  ministry  of  his  word,  verung  an"d 

First.  For  unbelievers  and  their  conversion,  accordino-  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  edifi- 
cation, exhortation,  consolation,  dispensed  only  in  the 
churches  of  Avorshippers.     I  apply, — 

When  Pavil  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. 

Secondly.  After  a  church  of  Christ  was  fathered,  by  Pani  never 
their  rule,  the  magistrates  of  Corinth  ouo;ht  to  have  com-  «'\ii  com- 
pelled  the  people  still,  even  those  wdio  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  ? 

And  however  they  affirm  that  persons  are  not  to  be  no  New 

11  English 

compelled  to  be  members  of  churches,  nor  the  church  forcing  thei 

i  subjects  to 

compelled  to  receive  any  :  yet  if  persons  be  compelled  to  thei^Jj^^g 
forsake  their  religion  which  their  hearts  cleave  to,  and  to  forcing 


250  THE    BLOUDY    TENENT 

them  not  to  coHie  to  churcli,  to   the  worshii)   of   the    word,  prayers, 

any  religion  '■  \.       J         ' 

8ay)'*ttfey  psaliiis,  aiid  contributions,  and  this  all  their  days,  I  ask, 
people^^hcn  whether  this  be  not  this  people's  religion,  unto  which  sub- 
reiigion  all  mitting,  thcj  shall  be  quiet  all  their  days,  without  the 

^thei^  days.  ,  ,    , 

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  com- 
pulsion, is  above  all  tolerations  monstrous,  to  wit,  to  com- 
pel 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  com- 
pulsion 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. 

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    wliich   exercises  the  church 

The  civil      continued  constantly — that  it  is  apparent  that  a  civil  state 

more  law-    may  as  lawfullv  compel  men  by  the  civil  sword  to  the 

fully  compel  '' 

the  con-       brcakinff  of  bread,  or  Lords  supper,  as  to  the  word,  or 

sciences  of  ~  -^  ^ 

Sm"ch  to     prfiyer,  or  fellowship. 

word!'than  For,  first,  they  are  all  of  the  same  nature,  ordinances 
thesacra^  in  thc  churcli  (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  thc  ministers  themselves,  as  well  as  the 
supper  itself. 


ments. 


OF    PERSECUTION    DISCUSs'd.  251 


CHAP.  cm. 


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 
luito  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  furnisliing  the  church  with  set  officers, 
depending  much  upon  erecting  and  maintenance  of  schools, 
and  good  education  of  youth,  and  it  lying  chiefly  in  the 


252  THE    BLOUDY    TENENT 

hand  of  the  magistrate  to  })roYide  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 
N  churches,  and  they  were  immediately  sent  forth  by  him. 
But  ]\Ir.  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    Avlth   the   magistrate   in    this 

business. 

In  the  first       Flrst,  if  thcy  hold  a  sending  forth  to  preach  by  Christ's 

there  18  a     suprcuic  powcr,  accordlug  to   Matt,  xxviii.,   Mark   xvi., 

converting  i  r  -"  ^  '  ' 

^ther'tU"  Rom.  X.,  they  must  necessarily  gi-ant  a  time  when  the 
flocrof"'^  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  scrijjture,  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 


tliurch  or 
flock  u 
CUrist 


OF    PERSECUTION    DISCUSs'd.  253 

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. 

Truth.  I  answer,  first,  we  find  not  in  the  first  insti-  ^o  pre- 
cedent of 

tution  and  pattern,  that  ever  any  such  two,  or  three,  or  in^jife^gos! 
more,  did  gather  and  constitute  themselves  a  church  of  Fng  InY"'' 
Christ,  Avithout  a  ministry  sent  from  God  to  invite  and  them^ewes 

-  .  withoBt 

call  them  by  the  word,  and  to  receive  them  unto  fellow-  some  mes- 
senger sent 

ship  Avith  God  upon  the  receiving  of  that  word  and  ^^J.'^  j'^'' 
message.  And  therefore  it  may  very  well  be  queried,  ends'  ''"'** 
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  scrip- 
tures :  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. 

AYe  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. 


254 


THE    I5LOUDY    TENENT 


Professed 
public  con- 
version is 
i:ot  only 
from  sins 
against  the 
Rccond  table 
in  personal 
repentance, 
but  from 
false  wor- 
ship also. 


A  true 
ministry 
necessary 
before  con- 
version, and 
therefore  be- 
fore the 
church,  in 
the  first 
pattern. 


The  true 
way  of  thr 
ministry 
sent  with 
that  com- 
mission, 
Matt.xxviii 
discussed. 


First,  doth  their  conversion  amount  to  external  turnino" 
from  idols,  1  Thess.  i.  9,  beside  their  internal  repentance, 
faith,  love  ?  &c.  Secondly,  who  wrought  this  conversion, 
Avho  begot  these  children?  for  though  tlie  Corinthians 
nii'dit  have  ten  thousand  teachers,  yet  Paul  had  be2:otten 
them  by  the  word. 

It  is  true,  as  Mr.  Cotton  himself  elsewhere  acknow- 
ledgeth,  God  sendeth  many  preachers  in  the  way  of  his 
j>rovldence,  even  in  Babel  mystical,  though  not  according 
to  his  ordinance  and  institution.  So  even  in  the  wilder- 
ness 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,  conso- 
lation, and  salvation  of  his  people. 

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  worshiji : 
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. 

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  Avorld  God's  elect  must  or  may  be  so  con- 
verted from  their  several  respective  false  worships  and 
Idolatries,  and  brouglit  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  fov  th^  rest  of  the  world  ?    Or  lastly, 


OF    PERSECUTION    DISCUSS  D.  255 

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, 
wliich  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  irrecon- 
cilableness  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  magisti'ate 
may  send  forth  by  his  power  subordinate  to  gather 
churches,  enforcing  the  people  to  hear,"  &c. 

Truth.  If  there  be   a  ministry   sent  forth  by   Christ's 
supreme  poAver,  and  a  ministry  sent  forth  by  the  magis-  xhe  civil 
trate's  subordinate  power,  to  gather  churches — I  ask,  Avhat  nou,et?ust- 

•  no  1  1  oxi  1^*^  with 

is  the  diiierence  between  these  two  .''    Is  there  any  gather-  gathering  of 

churches. 

ing    of  churches  but   by   that  commission.  Matt,  xxviii. 
Teach  and  baptize?    And  is  the  civil  magistrate  entrusted 


256  THE    BLOUDY    TENENT 

with  a  power  from   Christ,   as  his  deputy,  to  give  this 
commission,  and  so  to  send  out  ministers  to  preach  and 
baptize  ? 
If  the  ma-        As  there  is  nothing  in  the  Testament  of  Christ  concern- 

gUtrate,  '  ° 

then  much    [■^„   such   a   deleQ;ation  or  assignment  of  such  power  of" 

more  the  o  o  o  r 

fhe  woHd,  Christ  to  the  civil  magistrate  :  so  I  also  ask,  since  in  every 
th'einagis-  frcc  statc  civil  magistrates  have  no  power  but  what  the 
ceive  their    peoplcs  of  tliosc  statcs,  lands,  and  countries  betrust  them 

power.  ^       '■ 

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  spirltvial  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. 
jehoshaphat  Jchoshaphat's  scudiug  forth  the  Levites  to  teach  in 
xvii.)  a  fi-    Judah,  &c.,  as  they  allege  it  not,  so  elsewhere  it  shall 

gure  of  '  '  J  b  ' 

fnhis  ^^^"*  niore  fully  appear  to  be  a  type  and  figure  of  Christ  Jesus, 
ofThe^'civu  *^®  o^^y  ^^"g  ^^  ^^i^  church,  providing  for  the  feeding  of 
SThe'state.  ^^^  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  magis- 
trate 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. 


OF    PERSECUTION    DISCUSS'd.  257 

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

To  that  scripture.  Gal.  vi.  6,  Let  him  that  is  taught  in  oai.  vi.  e, 
the  word  make  him  that  teacheth  partaker  of  all  his  goods :    I  the  mainte- 

,  nance  of  the 

answer,  that  teachino-  was  of  persons  converted,  believers  ministiy,ex- 

^  >■  '  amined. 

entered  into  the  school  and  family  of  Christ,  the  church  ; 
which  church  being  rightly  gathered,  is  also  rightly  in- 
vested 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  mag-istrate  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. 

Now  for  those  sorts  of  persons  to  whom  Christ  Jesus  Christ  Jesus 

never  ap- 

sends  his  word  out  of  church  estate,  Jews  or  Gentiles,  pointed  a 

mainte- 

according  to  the  parable  of  Matt.  xiii.  highway  hearers,  J^^"ister8 
stony  ground,  and  thorny  ground  hearers,  we  never  find  concerted"" 
tittle  of  any  maintenance  to  be  expected,  least  of  all  to  be  lieving. 
forced   and    exacted,  from    them.     By  civil   power   they 
cannot  be  forced,  for  it  is  no  civil  payment  or  business,  no 
matter  of  Ca3sar,  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 

'   [Diana,  in  the  ori^'inal  copy.] 
S 


258  THE    BLOUDY    TEXENT 

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. 
Tiiey  that         Peacc.  It  is  uiost  true  that  sin  goes  in  a  link  ;  for  that 

compel  men  ini  'i 

to  hear,  com-  tcucnt,  that  all  the  men  of  the  world  may  be  compelled  to 

pel  men  also  *'  ^ 

thenMiear-    ^^^^^  Christ  prcaclicd,  and  enjoy  the  labours  of  the  teacher 

version.  *^*'"  ^^s  wcll  as  tlic  cliurcli  itsclf,  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. 

Lukexiv.  Truth.  Some  use  to  uro;e  that  text  of  Luke  xiv.  23, 

Compel  the.'ii,  '-' 

examined.  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. 2  In  all  these  compulsions  they  disagree  amongst 
themselves ;  but  in  this,  viz..  Compel  them  to  pay,  in  this 
they  all  agree. 

Two  sorts  of      There  is  a  double  violence,  which  both  error  and  false- 

conipuUioD. 

hood  use  to  the  souls  of  men. 

First,  moral  and  persuasive ;  such  was  the  persuasion 
first  used  to  Joseph  by  his  mistress :  such  was  the  per- 
suasions of  Tamar  from  Amnion  ;  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 

*  ["  I  do  not  disapprove  of  the  use  faitli  ;  for  although  faith  is  a  vohiii- 

fiequently  made  of  it  by  St.  Augus-  tary  tiling,  yet  we  see  that  such  means 

tine  against  the  Donatists,  to  prove  are  useful  to  subdue  the  obstinacy  of 

that  godly  princes  may  lawfully  issue  those  who  will  not  until   compelled 

edicts  to   compel   obstinate  and  re-  obey."     Calvin  in   loc.   torn.   ii.   43. 

bellious  persons  to  worship  the  true  edit.  Tholuck.] 
God,  and  to  maintain  the  unitvof  the 


OF    PERSECUTION    DISCUSs'd.  259 

whole  world  compelled  to  the  worship  of  the  golden 
image,  Dan.  iii. 

The  second  compulsion  is  civil ;  such  as  Joseph's  civii  com- 
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  mysti- 
cal Nebuchadnezzar's  killing  all  that  receive  not  his  mark. 
Rev.  xiii. 

The  first  sort  of  these  violences,  to  wit,  by  powerful  The  minis- 
ters of  chnst 
argument  and  persuasion,  the  ministers  of  the  gospel  also  Jesus  com- 

use.     Hence  all  those  powerful  persuasions  of  wisdom's  thartha°of 

maidens,  Prov.  ix.     Hence,  saith  Paul,  knowing  the  terror^  mouthf  the 

of  the  Lord,  we  persuade  men,  2  Cor.  v. ;  and  pull  some  out  spirit  with 

two  edges, 

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. 

But   more   particularly,   the    contributions   of   Christ's  ^he  mainte- 
kingdom  are  all  holy  and  spiritual,  though  consisting  of  mlnLt?y 

•    1  111  /•'  'I'll  spiritual. 

material  earthly  substance,  (as  is  water  m  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  con- 
tributions and  mutual  supplies  of  the  saints,  sacrifices, 
Phih  iv.  [18.] 

Hence,  also,  as  it  is  impossible  for  natural  men  to  be  Natural  mm 

-11  ,  can  neither 

capable  of  God's  worship,  and  to  feed,  be  nourished,  and  truly  wor- 
edified  by  any  spiritual  ordinance,  no  more  than  a  dead  maintain  it. 

S  2 


260  THE    BLOUDY    TENENT 

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  ajjostles,  whom  avc  profess  to  imitate, 
preached  the  word  of  the  Lord  to  unbelievers  without 
mingling  in  Avorship  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  con- 
fessing 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. 
Rebels  not        Tlic  way  to  subduc  rebels  is  not  by  correspondence  and 

subdued  by  •'  j  i. 

but'rii^sr'  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  sub- 
jection, then  come  they  oi'derly  into  the  city,  and  so  to 
city  i^rivileges. 


OF    PERSECUTION    DISCUSS  D.  261 


CHAP.  CVI. 

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

Truth.  God   gave    unto   that   national   church    of  the  The  national 
Jews  that  excellent  land  of  Canaan,  and  therein  houses  the  Jews 

might  well 

furnished,  orchards,  gardens,  vineyards,  olive-yards,  fields,  ^^  ^"^'^^^  to 
wells,  &c, ;  they  might  well,  in  this  settled  abundance,  and  ™^jcetf 
the  promised  continuation  and  increase  of  it,  afford  a  large  buTno"so'^' 
temporal  supply  to  their  priests  and  Levites,  even  to  the  tian  church, 
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. 

3.  Therefore  the  compulsion  used  under  Hezekiah  and  ^he  civil 
Nehemiah,  was  by  the  civil  and  corporal  sword,  a  type  (in  Taxionli 
that  tvpical  state)  not  of  another  material  and  corporal,  the  Jews, 

''■'■-'  could  not 

but  of  a   heavenly  and  spiritual,  even  the  sword  of  the  t^pe  out  a 
Spirit,  with  which  Christ  fighteth.  Rev.  ii.  [12,]  which  is  Sf^j',, 
exceeding  sharp,  entering  in  between  the  soul  and  spirit,  ^il'urch.^" 
Heb.  iv.  [12,]  and  bringing  every  thought  into  captivity 
to  the  obedience  of  Christ  Jesus.     He  that  submits  not  at 


262  THE    BLOUDY    TENENT 

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. 

Lastly,  if  any  man  professing  to  be  a  minister  of  Christ 
Ko  mail       Jesus,  shall  bring  men  before  the  magistrate,  as  the  prac- 

shouKl  be 

boumi  to      iIqq  iiath  been,  both  in  Old  and  New  Ensjland,^  for  not 

■worship,  nor 
maintain  a 
worship, 
against  his 


own  con- 
sent. 


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  ? 
ciiriffs  Truth.  Yes,  from  them  that  hire  him,  from  the  church, 

worthy  of     to  W'houi  he  laboureth  or  ministereth,  not  from  the  ci^'il 

their  hire, 

but  from      state:  no   more   than   the  minister  of  the   civil  state  is 

them  that 

hire  them.  ^yQ^.j^j-^y  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  ? 

What  main-       Tvuth.  Wc  find  two  wavs  of  maintenance  for  the  minis- 

tenanco  .' 


'  [In  the  Platform  of  Church  Dis-  obtain  it,  recourse  was  then  to  be  had 
cipline,  agreed  upon  at  Cambridge  in  to  the  magistrate,  whose  duty  it  was 
New  England  in  1648,  it  is  provided  held  to  be  to  see  that  the  ministry  be 
that  not  only  members  of  churches,  duly  provided  for.  C.  Mather's  Mag- 
but  hearers  of  the  word  also,  shall  nalia,  book  v.  p.  31.  Neal's  Hist,  of 
contribute  to  the  maintenance  of  New  England,  ii.  p.  301.1 
the  ministiv;  if  the  deacons  failed  to 


OF    PERSECUTION    DISCUSs'd.  263 

try  of  the  srospel  proposed  for  our  direction  in  the  New  *^'"''^*  ''*"» 

"  cj      i         X       X  appointed 

Testament.  •  I''-'  >?'"*«- 

ters  in  tho 

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 : 

L  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  persecu- 
tion 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,  necessi- 
ties, 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.  CVIL 


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." 

Truth.  I  honour  schools  for  tongues  and  arts ;  but  the  Universities 

^     of  Europe  a 

institution  of  Europe's  universities,  devoting  persons  (as  is  ^^1^.^^^^ ^ 
said)  for  scholars  in  a  monastical  way,  forbidding  marriage,  ^^^^^^.  ,„ 


264  THE    BLOUDY    TENENT 

honourable   ^^^  labour  too,  I  hoM  as  far  from  the  mind  of  Jesus  Christ 
InV ons"^*    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  Chi'ist  upon  such 
schools,  I  find  not  a  tittle  in  the  Testament  of  Christ 
Jesus. 
Christ's  I  find  the  church  of  Christ  frequently  compared  to  a 

church  his  ^  .  . 

aii''M'ie"t-s  school.     All  believcrs  are  his  disciples  or  scholars,  yea, 
scholars.      women  also.  Acts  ix.  36,   There  tvas  a  certain  disciple,  or 
scholar,  called  Dorcas. 

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

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. 
Who  knows      Who  knows  but  that  it  may  please  the  Lord  again  to 

but  God  may  •'    -"^  ° 

"onirthe""^   clothe  his  people  with  a  spirit  of  zeal  and  courage  for  the 
tongues ■•      name  of  Christ;  yea,  and  pour  forth  those  fiery  streams 
again  of  tongues  and  prophecy  in  the  restoration  of  Zion  ? 


OF    PERSECUTION    DISCUSS  D.  265 

If  it  be  not  his  holy  pleasure  so  to  do,  but  that  his  '''""F^?, 

•>      i-  '  attainable 

people  with  daily  study  and  labour  must  dig  to  come  at  the  foi'i^or^^n 
original  fountains,  God's  people  have  many  ways,  besides   "  ^^' 
the  university,  lazy  and  monkish,  to  attain  to  an  excel- 
lent measure  of  the  knowledo-e  of  those  tono-ues. 

That    most    despised    while    living     and    now    much  ^r.  Ains- 

i  *='  worth. 

honoured  Mr.  Ainsworth,*  had  scarce  his  peer  amongst 
a  thousand  academians  for  the  scripture  originals,  and  yet 
he  scarce  set  foot  within  a  colleo;e- walls. 


CHAP,  cviir. 


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 : — 


*  [Mr.  Henry  Ainsworth,  the  most  gently  studious  of  the  Hebrew  text, 

eminent   of  the    Browiiists,   was  the  hath  not  been  unuseful  to  the  church 

author  of  a  very  learned  commentary  in  his  exposition  of  the  Pentateuch, 

on  the  Pentateuch  and  Canticles,  as  especially  of  Moses's  rituals."     Way 

also  of  several    other   minor   works.  of  Cong.  Churches,  p.  6.  Stuart's  edit. 

"He  was,"  says  Mr.  Cotton,  "dili-  of  his  Two  Treatises,  p.  55.] 


266  THE    BLOUDY    TENENT 

First,  since  the  parliament  of  England  thrust  the  pope 
King  Henry  q^^  ^f  j^g  chair  in  Eno;land,  and  set  down  King  Henry  the 

the  higntn  '-'  <j  ^ 

thl  popo'i"  Eighth  and  his  successors  in  the  pope's  room,  establishing 
Siand.  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 : — 
ifthemagis-      ^ud  siucc  the  magistrate  is  bound,  by  these  authors' 

trate  must  '-' 

^ritual"  principles,  to  see  the  church,  the  church  officers,  and 
must' of''  members  do  their  duty,  he  must  therefore  judge  what  is 
"udgf  in^sjf-  the  church's  duty,  and  when  she  performs  or  not  performs 
also.  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. 

Apocrypha,        Sccoudly,  couceruing  the  apocrypha  writings  and  homi- 

prayer,  and  lies  to  bc  uro;ed  by  the  ma2;istrate  to   be  read  unto  the 

homilies,  O  ./  o 

precious  to   peoplc  as  tlic  oraclcs  of  God:    I  ask,  if  the  homilies  of 

our  fore-  11 

fathers.  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  VL,  then  head  of  the  church  of  England  ?* 

*  [The  composition  of  the  first  buted  to  Cranmer,  Ridley,  Latimer, 
book  of  Homilies  is  generally  attri-       llopkin.s,  and  Becon.     Jewel  is  said 


OF    PERSECUTION    DISCUSS  D.  267 

With  what  great  solemnity  and  rejoicing  were  they  re- 
ceived of  thousands ! 

Yet  now,  behold  their  children  after  them  sharply  cen- 
sure tliem  for  apocrypha  Avritings,  and  homilies  thrust  into 
the  room  of  the  word  of  God,  and  so  falling  into  the  con- 
sideration of  a  false  and  counterfeit  scripture. 

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

Secondly,  if  so,  whether  King  Edward  might  have  law- 
fully compelled  such  a  man  to  yield  and  submit,  or  else 
have  persecuted  him ;  yea,  according  to  the  authors'  prin- 
ciples, whether  he  ought  to  have  spared  him ;  because 
after  the  admonitions  of  such  pious  and  learned  men,  this 
man  shall  noAv  prove  a  heretic,  and  as  an  obstinate  person 
sinnino^  ag-ainst  the  lio-ht  of  his  own  conscience  ? 

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

Again,  what  privilege  have  those  worthy  servants  ofRefoma- 

^  _  tions  are 

God,  either  in  Old  or  New  England,  to  be  exempted  from  faiuwe. 
the  mistakes  into  which  those  glorious  worthies  in  King 
Edward's  time  did  fall  ?  and  if  so,  what  bloody  conclusions  Bioody  con- 

•^  elusions. 

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 ! 

to  have  had  the  largest  share  in  the  an  early  complaint  of  the  Puritans, 

second,  although  Archbishop  Parker  The    apocryphal    books   were    com-- 

speaks    of    them    as    "  revised    and  manded   to   be   bound    up  with    the 

finished,  with  a  second  part,  by  him  other   books   of  scripture   by  Arch- 

and  other  bishops."    The  first  edition  bishop    Whitgift.      Short's   Hist,    of 

of  the  first  book  appeared  in  July,  Church  of  England,  p.  239.    Strype's 

1.547,  1  Edward  VI.     The  use  of  the  Whitgift,  i.  500.     Neal,  i.  427.] 
Apocrypha  in  the  church  service  waa 


268  THE    BLOUDY    TENENT 


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 ! 
heir"'''  ^^  ^1*6  ^ow  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  com- 
mendable in  a  Persian  king,  Ezra  vii.  23.  And  it  is  well 
known  that  remissness  in  princes  of  Christendom  in  mat- 
ters 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 


OF    PERSECUTION    DISCUSS'd.  269 

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,  j^opish  or  others,  under  colour  of  uniformity  of  wor- 
ship, 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.^ 

"  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  cere- 
monies, whether  more  or  less  popish  or  Jewish  rite,  or 
any  other  device  of  man,  be  it  never  so  little  in  the  wor- 
ship 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  uro'ino;  of  more,  the  receivino-  of  some  makine;  the 
conscience  bow  to  the  burden  of  all. 

"  Fourthly,  they  have  not  power  to  govern  and  rule  the 
acts  of  Avorship  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 
p-overnor  of  the  actions  of  the  mariners,  then  he  should  be 
pilot  :  indeed  if  the  pilot  shall  manifestly  err  in  his  action, 


'  [A  Letter  of  many  Ministers  in  with  their  answer  thereto  returned, 

Old    England   requesting    the    judg-  anno    163.9,   &c.      Publislied    1643, 

ment  of  their  reverend  brethren  in  4to.  pp.  90.     For  a  condensed  view 

New  England   concerning  nine  posi-  of  it,  see  Hanbury's  Hist.  Memorials, 

tions:    written  a.d.  1637.     Together  ii.  pp.  18— 39.] 


270  THE    BLOUDY    TENENT 

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  magis- 
trates 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."^ 

Truth.  In  this  general  head  are  proposed  two  things. 

First,  what  the  magistrate  ought  to  do  positively,  con- 
cerning the  worship  of  God. 

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

What  he  ought  to  do  is  comprised  in  these  particu- 
lars : — 

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  pro- 
pounded three  sorts  of  scriptures. 

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

Secondly.  Some  from  the  New  Testament. 

^   [Sentiments  precisely  similar  to  many  years  the  ruling    principles  of 

the    above    were    embodied    in    the  tlie  congregational  churches  of  New 

seventeenth  chapter  of  the  Cambridge  England.    See  C.  Mather's  Magnalia, 

Platform,   and    continued   to    be  for  book  v.  p.  37.] 


OF    PERSECUTION    DISCUSs'd.  271 

Thirdly.  From  the  practice  of  kings  of  other  nations. 

Unto  which  I  answer, — 

First.  Concerninof  this  latter,  the  Babylonian  and  Per-  The  argu- 

'^  •'  ment  from 

sian  kings — Nebuchadnezzar,  Cyrus,  Darius,  Artaxerxes —  lonifn  and 
I  conceive  I  have  sufficiently  before  proved,  that  these  T^gsTe- 
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  king- 
doms, 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  gover- 
nors 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.] 

Lastly.  However  I  have  often  touched  those  scriptures  xheprece- 
produced  from  the  practice   of  the  kings  of  Israel  and  kings  and 

r  i-  <^  governors  of 

Judah,  yet,  because  so  great  a  weight  of  this  controversy  ]^ll 
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   t-tate   of    Israel   as   a 


rael  and 
Judah, 
examined. 


272  THE    BLOUDY    TENENT 

The  slate  of  national  state,  made  up  of  spiritual  and  civil  power,  so  far 

Israel  relat-  '  i  i  i. 

r'iuiarmai-   ^^^  J*  attended  upon  the  spiritual,  was  merely  figurative, 

tjpicair^'^  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.  ex. 


Peace.  Blessed  be  the  God  of  truth,  the  God  of  peace, 
who  hath  so  long  preserved  us  in  this  our  retired  confer- 
ence 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. 
The  Persian      Mctlilnks    tliosc    prcccdcnts    of    Cyrus,    Darius,    and 

Kings  make  ■"•  j  ' 

acitnst"Juch  Artaxcrxcs,  are  strong  against  New  England's  tenent  and 
fhem7or^  practice.  Those  princes  professedly  gave  free  permission 
ance »{ the  and  bouutiful  encouragcmcnt  to  the   consciences  of  the 

doctrine  of  .  ,      .  ,.     .  ,  .    ,  ,.     . 

persecution.  J  cws  to  usc  and  practisc  then-  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  un- 
wearied patience  in  attention. 

In  this  discovery  of  that  vast  and  mighty  diiference  be- 
tween 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  con- 


OF    PERSECUTION    DISCUSs'd.  273 

cerning  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. 

First.  This  land  was  espied  out,  and  chosen  by  the  Lord,  The  land  of 

■^  Canaan  cho- 

out  of  all  the  countries  of  the  world,  to  be  the  seat  of  his  fen  by  God 

•'  to  be  the 

church  and  people,  Ezek.  xx.  6.  cWh/but 

But  now  there  is  no  respect  of  earth,   of  places,  or  New  TesL- 
countries  with  the  Lord.     So   testified  the  Lord  Jesus  tions  alike. 
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  thatfear- 
eth  God  and  loorketli  righteousness,  is  accepted  with  him. 
Acts  X.  35.  This  then  appeared  in  that  large  commission 
of  the  Lord  Jesus  to  his  first  ministers :  Go  i?ito  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  de- 
struction 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. 

But  so  now  it  hath  not  pleased  the  Lord  to  devote  The  inhabi- 

■•■  tantg  of 

any  people  to  present  destruction,  commanding  his  people  fap"^''*^",!^ 
to  kill  and  slay  without  covenant  or  compassion,   Deut.  puuode'aui, 

. .     ,-j  that  the 

Vll.   ^.  Israelites 

Where  have  emperors,  kings,  or  generals  an  immediate  their  pos- 

•"■  .  .  sessions : 

call  from  God  to  destroy  whole  cities,  city  after  city,  men,  not  so  now. 

T 


274  TTIK    BLOUDY    TEXENT 

women,  children,  old  and  young,  as  Joshua  practised? 
Josh.  vi.  and  x.,  &c. 

This  did  Israel  to  these  seven  nations,  that  they  them- 
selves 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  in- 
herit 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. 


gold  and'      idols  of  tliis  land,  were  otlious  and  abominable,  and  dan- 

tilver,  of 

Canaan's      gerous  to  the  peoplc  of  Israel,  that  they  might  not  desire 


CHAP.  CXI. 

The  very  :         Thirdly.  The  very  materials,  the  gold  and  silver  of  the 

material, 
gold  and 
tilver,  of 
Canaan's 
images, 

bSoUd.  it'  "o^  ^^^^  it  to  themselves,  Deut.  vii.  25,  26,  lest  them- 
selves 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  em- 
ployed and  used. 

Yet  this  we  find  in  the  antitype,  that  gold,  silver :  yea, 
house,  land  :  yea,  Avives,  children  :  yea,  life  itself,  as  they 
allure  and  draw  us  from  God  in  Christ,  are  to  be  abomi- 
nated and  hated  by  us,  without  which  hatred  and  indigna- 
tion, against  the  most  plausible  and  pleasing  enticings. 


OF    PERSECUTION    DISCUSs'd.  275 

from  Christ  Jesus,  it  is  impossible  for  any  man  to  be  a 
true  Christian,  Luke  xiv.  26. 

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

Yet   in   the    spiritual   land  of   Canaan,   the    Christian  Greater 

^  holiness  in 

church,  all  things  are  made  holy  and  pure,  in  all  lands,  to  unde^Ihe"^^ 
the  pure,  Tit.  i.  [15;]  meats  and  drinks  are  sanctified,  that  fn  the  types 
is,  dedicated  to  the  holy  vise  of  the  thankful  believers,  1  uw. 
Tim.  iv.  5  ;  yea,  and  the  unbelieving  husband,  wife,  and 
their  cliildren,  are  sanctified  and  made  holy  to  believers, 
insomuch  that  that  golden  inscription,  pecuhar  to  the  fore- 
head of  the  high  priest.  Holiness  to  Jehovah,  shall  be  wi'itten 
upon  the  very  bridles  of  the  horses,  as  all  are  dedicated  to 
the    service  of   Christ  Jesus  in  the  gospel's  peace    and 
holiness. 

Fifthly.  The  Lord  expressly  calls  it  his  own  land.  Lev.  The  land  of 

•^  i^  -^  Canaan  Je- 

XXV.  23 ;  Hos.  ix.  3,  Jehovah's  la7id,  a  term  proper  unto  J^ovah's 
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  re- 
spect of  the  Lord's  special  propriety  to  one  country  more 
than  another,  what  difierence  between  Asia  and  Africa, 
between  Europe  and  America,  between  England  and  Tur- 
key, London  and  Constantinople  ? 

This  land,  among  many  other  glorious  titles  given  to  it,  Emanuei-a 

'  ^  J  O  &  '  land :  so  no 

was  called  Emanuel's  land,  that  is,  God  with  us,  Christ's  •*"'^  °'' 

'  '  ^  country 

land,  or  Christian  land,  Isa.  viii.  8.  "Z^^^^ 

But  now,  Jerusalem  from  above  is  not  material  and 
earthly,  but  spiritual,  Gal.  iv.  [25 ;]  Heb.  xii.  [22.] 
Material  Jerusalem  is  no  rnore  the  Lord's  city  than  Jeri- 

T  2 


276  THE    BLOUDY    TENENT 

clio,  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. 

phemoul  ^^^    Hundius,  in    his   map    of    the    Christian    world, 

chrfs*te°[ed'"^  uiakcs  thls  land  to  extend  to  all  Asia,  a  great  part  of 

iaii  world.     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. 

The  mate-         Sixthlv-  This  land  was  to  keep  her  sabbaths  unto  God. 

rial  land  of  •'  A 

uTkeep  hev  ^ix  ycars  they  were  to  sow  their  fields,  and  prune  their 
no  nfatcr'iaT  viucs,  but  in  the  scveuth  year  they  were  not  to  sow  their 
country       ficlds,  uor  pruuc  their  vineyards,  but  to  eat  that  which 

now. 

orew  of  itself  or  own  accord. 

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

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 : 

God  feedeth  yea    somctimcs   he   feedeth   his  by  immediate,  gracious 

his  some-       J       '  ./  '    O 

dutdy.'"'"*  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 


OF    PERSECUTION    DISCUSs'd.  277 

God  in  the  sale  of  lands,  fields,  inheritances,  nor  no  such 
jubilee  or  redemption  to  be  expected. 

Yea,  this  also  finds  a  fulfilling  in  the  spiritual  Canaan,  Jf^cinaaf 
or   church   of    God,    unto   which   the   silver  trumpet  ofre^tuutL 
jubilee,  the  gospel,  hath  sounded  a  spiritual  restitution  of  tion  in  the; 
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  Sa- 
viour, in  whom  is  the  joyful  sound  of  a  deliverance  and 
redemption ! 

Eighthly.  This  land  or  country  was  a  figure  or  type  of  land  a  type 
the  kingdom  of  heaven  above,  begun  here  below  m  the  dom  of  God 

o  ^         o  on  earth  and 

church  and  kingdom  of  God,  Heb.  iv.  8  ;  Heb.  xi.  9,  10.  in  i^^aven. 
Hence   was  a  birthright  so  precious  in   Canaan's  land: 
hence  Naboth  so  inexorable   and  resolute  in  refusing  to  ^hy^^a-^^^ 
part   with   his   inheritance   to   King   Ahab,  counting  all  a^gardtn"'"' 
Ahab's  seeming  reasonable   offers  most  unreasonable,  asking, upon 

hazard  of 

soliciting  him  to  part  with  a  garden  plot  of  Canaan  s  land,  his  ufe. 
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. 


278  THE    BLOUDY    TENENT 


CHAP.  CXII. 

Peace.  Doubtless  that  Canaan  land  was  not  a  pattern 
for  all  lands:   it  was  a  non-such,  unparallelled,  and  un- 
matchable. 
The  differ-         Truth.  Many  other  considerations  of  the  same  nature  I 

ence  of  the 

FsraeUnd    n^iight  auucx,  but  I  pick  here  and  there  a  flower,  and  pass 
peopier      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. 
of'isShe      First.  The  people  of  Israel  were  all  the  seed  or  off- 
seed  of  one  gpj,jj^g  Qf  Qjjg  man,  Abraham,  Psalm  cv,  6,  and  so  down- 
ward the  seed  of  Isaac  and  Jacob,  hence  called  the  Israel 
of  God,  that  is,  wrestlers  and  prevailers  with  God,  dis- 
tinguished 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  Avonderful 

providence  of  God,  being  become  one  English  people. 

^oll  hJ^lfo       Only  the  spiritual  Israel  and  seed  of  God,  the  new  born, 

leed'"he      ^rc  but  ouc.     Christ  is  the  seed.  Gal.  iii.  [16,]  and  they 

orlTw-bora.  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  worsliip,  from  all  the  people  and 


OF    PERSECUTION    DISCUSS'd.  279 

nations  of  the  world  beside,  to  be  his  peculiar  and  only 
people,  Lev.  xx.  26,  &c. 

Therefore,  such  as  returned  from  Babylon  to  Jerusalem,  '"'^e  people 

"^  ^  of  Israel 

they  separated  themselves  to  eat  the  passover,  Ezra  vi.  j^^^P^rate 
[21.]     And  in  that  solemn  humiliation  and  confession  be-  rltaailaud'" 
fore  the  Lord,  Neh.  ix.  [2,]  the  children  of  Israel  sepa-  cWiTt^Lgs. 
rated  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  (Ezi-a  ix.)  they  separated  or  put  away  their  very 
wives,  which  they  had  taken  of  the  strange  nations,  con- 
trary to  the  commandment  of  the  Lord. 

But  where  hath  the  God  of  heaven,  in  the  gospel,  sepa-  ^o  nation 

■■■so  separated 

rated  whole  nations  or  kmgdoms,  English,  Scotch,  Irish,  *°  ^°^ '" 

"  ~  '  '  the  gospel, 

French,  Dutch,  &c.,  as  a  peculiar  people  and  antitype  of  new°bdL"'° 
the  people  of  Israel  ?     Yea,  where  the  least  footing  in  all  fear  oodfn 
the  scripture  for  a  national  church  after  Christ's  coming  ?  nation. 

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. 

Thirdly.  This  seed  of  Abraham  thus  separate  from  all  The  whole 

peoiile  unto   the  Lord,  was   wonderfully   redeemed    and  israei  mi- 
raculously 
brought  from  Egyiit  bondage,  through  the  Red  Sea,  and  J"ought 

o  o^  1  o   ^  o  ^  forth  of 

the  wilderness,  unto  the  land  of  Canaan,  by  many  strange  ^^^'p'* 
signs  and  wonderful  miracles,  wrought  by  the  out-stretched 


turned  from 
as  is  con 
ceived. 


280  THE    BLOUDY    TENENT 

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,  tvhe- 
ther  there  hath  been  such  a  thing  as  this  ?  &c. 

^•hoie°nr/        And  we  may  ask  again  from  one  side  of  the  heaven 

tion  now.  ^^^^^  ^^^  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. 

s^o^ealfiy"'  2.  Sccoudly,  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  ? 

Wonderful        Who  knows  uot  that  within  the  compass  of  one  poor 

turnings  in  '-  '■ 

twluT '°    ^P^^  ^^  twelve  years'  revolution,  all  England  hath  become 

pasrin"™    from  half  papist,  half  protestant,  to  be  absolute  protest- 

°^  *°  '      ants ;    from    absolute   pi'otestants,    to    absolute    papists ; 

from  absolute  papists,  changing  as  fashions,  to  absolute 

protestants  ? 

The  pope         I  will  not  Say,  as  some  worthy  Avitnesses  of  Christ  have 

not  unlike 

to  recover    uttered,  that  all  England  and  Europe  must  again  submit 

his  inonar-  .-  o  id 

Elfroje  be-  ^^'^^^^  ^^^^  uecks  to  the  pope's  yoke ;  but  this  I  say,  many 
downtL^u.  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. 


OF    PERSECUTION    DISCUSS  D.  281 


CHAP.  CXIII. 

Peace.  Oh !  that  the  steersmen  of  the  nations  miffht  re- 
member  this,  be  wise  and  kiss  the  Son,  lest  he  go  on  in 
this  his  dreadful  anger,  and  dash  them  in  pieces  here  and 
eternally. 

Truth.  I  therefore,  thirdly,  add,  that  only  such  as  are  who  are 

now  the 

Abraham's  seed,  circumcised  in  heart,  new-born,  Israel  (or  'rue  seed  of 

^  '  '  \        Abraham. 

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. 

Fourthly,  all  this  people  universally,  in  typical  and  J/^ig^ad'aii 
ceremonial  respect,  were  holy  and  clean  in  this  their  sepa-  typica"hoii- 
ration  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  ? 

Are  not  all  the  nations  of  the  earth  alike  clean  unto  aii  nations 

now  alike 

God?  or  rather,  alike  unclean,  until  it  pleaseth  the  Father  ^j,°^^„J^^f 
of  mercies  to  call  some  out  to  the  knowledge  and  grace  of  f^stsJ^ 
his  Son,  making  them  to  see  their  filthiness,  and  strange- 
ness from  the  commonweal  of  Israel,  and  to  wash  in  the 
blood  of  the  Lamb  of  God  ? 


282  THE   BLOUDY   TENENT 

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. 

JuVraci^r"      Fifthly — not  only  to  speak  of  all,  but  to  select  one  or 

ifrael"oV'°  two   uiorc — tliis   pcoplc  of  Isracl   in  that  national  state 

God  only      wcrc  a  type  of  all  the  children  of  God  in  all  ages  under 

under  the  i  r*  n     i      l 

gospel.  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,  Kev.  iii.  [9,]  where  lies  a  clear  distinction  of 
the  true  and  false  Christian  under  the  consideration  of  the 
true  and  false  Jew :  Behold  I  toill  make  them  of  the  syna- 
gogue of  Satan  that  say  they  are  Jeivs  and  ore  not,  but  do  lie. 
Rev.  iii.  [9.]     But  such  a  typical  respect  we  find  not  now 
upon  any  people,  nation,  or  country  of  the  wdiole  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  Jervisalem,  Heb,  xii.  [22.] 
If'uraTdlf      Lastly,  all  this  whole  nation,  or  people,  as  they  were  of 
ln*hc*^wid  one   typical  seed  of  Abraham,  and  sealed  with  a  shameful 
flgurauve     and  paiuful  ordinance  of  cutting  off  the  foreskin,  which 
nui  wor-      differenced  them  from  all  the  world  beside :  so  also  were 

ships.  ,   . 

they   l)Ound  to  such   and  such    solemnities  of  figurative 


OF    PERSECUTION    DISCUSs'd.  283 

worships.  Amongst  many  others  I  shall  end  tliis  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  ! 

It  is  true,  the  people  of  Israel,  brouo-ht  into  covenant  israei,  God'a 

°  only  church, 

with  God  in  Abraham,  and  so  successively  born  in  cove-  "'s'^'  ^'''J 

^  J  renew  that 

nant  with  God,  might,  in  that  state  of  a  national  church,  "ovenTnt 

solemnly  covenant  and  swear  that  whosoever  would  not  n^ai  worship, 

seek  Jehovah,  the  God  of  Israel,  should  be  pu^t  to  death,  nations  can- 
not imitate. 

2  Chron.  xv.  [12,  13,]  whether  small  or  great,  Avhether 
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  accoi'ding  to  the 
rules  of  the  gospel  are  not  born  again,  penitent,  humble, 
heavenly,  patient  ?  &c.  ^^^lat  a  world  of  hypocrisy  from 
hence  is  practised  by  thousands,  that  for  fear  will  stoop  to 
give  that  God  their  bodies  in  a  foi'm,  whom  yet  in  truth 
their  hearts  affect  not ! 

Yea,  also  what  a  world  of  profanation  of  the  holy  name  The  hypo- 

■^  ^  _         ^  "^  crisy,  profa- 

and  holy  ordinances  of  the  Lord,  in  prostituting  the  holy  "i^^^JJ^'^j.^'''^ 
things  of  God,  like  the  vessels  of  the  sanctuary,  Dan.  v.,  i^^'/tftionf 
to  profane,  impenitent,  and  unregenerate  persons !  gos'^e\"pro- 

Lastly,  what  slaughters,  both  of  men  and  women,  must 
this  necessarily  bring  into  the  world,  by  the  insurrections 


284"  THE    BLOUDY    TENENT 

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.  cxiy. 


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  vras  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  mortifi- 
cation, 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. 
The  differ-        Peace.  Were  this  light  entertained,  some  hopes  would 

ence  of  the       i  •  p       i     n  i 

kings  and     shmc  lorth  lor  my  return  and  restoration. 

governors  of 

Israel  from        Truth.  I  liavc  vct  to  add  a  third  consideration,  concern- 

all  kings  and  •'  ' 

the  wOT[d.°^^"o  the  kings  and  governors  of  that  land  and  people. 
were'an*^^        They  were  to  be,  unless  in  their  captivities,  of  their 
the  church,  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. 


OF    PERSECUTION    DISCUSS  D.  285 

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  ? 

Secondly,  we  know  the  many  excellent  gifts  wherewith  Excellent 
it  hath  pleased  God  to  furnish  many,  enabling  them  for  by'ooruf 
public  service  to  their  countries  both  in  peace  and  war,  as  erauf per- 
all  ages  and  experience  testify,  on  whose  souls  he  hath  not ' 
yet  pleased  to  sliine  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. 

Thirdly,  if  none  but  true  Christians,  members  of  Christ  a  doctrine 

contrary  to 

Jesus,  miffht  be  civil  magistrates,  and  publicly  entrusted  ^"5,"®  P'®*y 

■'CI  o  ^  X  ./  and  numani- 

with  civil  affairs,  then  none  but  members  of  churches,  '^  "*®'^" 
Christians,  should  be  husbands  of  wives,  fathers  of  child- 
ren, 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. 

Fourthly,  it  is  notoriously  known  to  be  the  dangerous  The  papists' 

•"  -^  _  _  ^  doctrine  of 

doctrine  professed  by  some  papists,  that  princes  degene-  f^7°gtrftea 
rating  from  their  religion,  and  turning  heretics,  are  to  be  effelf^olDe" 
deposed,  and  their  subjects  actually  discharged  from  their  protesLntl 
obedience.       Which   doctrine    all   such   must    necessarily 
hold,  however  most  loath  to  own  it,  that  hold  the  magis- 
trate 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 


286  THE    BLOUDY    TENENT 

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. 
No  civil  Lastly,  we  may   remember  the  practice  of  the  Lord 

niagistmtc  ^  ^  j  x 

Christ-^"  '"  Jesus    and    his    followers,    commanding    and    practising 
"'"*'■  obedience  to  the  higher  powers,  though  Ave  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  com- 
monweal, they  are  like  Hippocrates'  twins,  they  are  born 
together,  grow  up  together,  laugh  together,  weep  together, 
sicken  and  die  together. 
Five  demon-       Trutli.  A  wittv,  vct  a  uiost  dauGferous  fiction  of  the 

strative  ar-  ,  ''       ''  .  *=        .  •  /-. 

guments      fatlicr  of  lics,   wlio,   hardcucd  in  rebellion  against  God, 

proving  the  ^  e  ' 

ness  o'niiat  pcrsuades  God's  people  to  drink  down  such  deadly  poison, 
church  and^  tliougli  lie  kuows  tlic  truth  of  tlicsc  fivc  particular's,  which 

tliecomnion-  Tin  •      i  c 

wcaitii  aie    i  shali  remmd  you  oi : — 

like  Hippo-  n-i-  •!  iii  i 

crates-twins.      Fu'st,  many  flourislimg  states  m  the  world  have  been 
isi'iing  states  and  are  at  this  day,  which  hear  not  of  Jesus  Christ,  and 

without  a 

true  church,  thcrcfore  havc  not  the  presence    and   concurrence    ot   a 

church  of  Christ  Avith  them. 
Many  of  Sccondlv,  tlicrc  havc  been  many  thousands  of  God's 

God  8  people  •'  •' 

true  church"  P^'op^c,  Avho  in  their  personal  estate  and  life  of  grace  were 
*'*'*■         awake  to  God;  but  in  respect  of  church  estate,  they  knew 


OF    PERSECUTION    DISCUSS'd,  287 

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  be- 
lieving stones. 

So  that  by  these  New  English  ministers'  principles,  not  yet  <>'  f^*" 
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  ser- 
vants of  God,  except  they  be  entered  into  church  estate : 
so  that  thousands  of  God's  own  people,  excellently  quali- 
fied, not  knowing  or  not  entering  into  such  a  church 
estate,  shall  not  be  accounted  fit  for  civil  services. 

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  (pos- 
sibly) give  free  permission  without  molestation,  yea,  and 
sometimes  encouragement  and  assistance,  to  the  service 
and  church  of  God.     Thus  we  find  Abraham  permitted  to  God's  people 

•■■  permitted 

build  and  set  up  an  altar  to  his  God  wheresoever  he  came,  ^y'ldout'crs'! 
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  Komans. 

Fourthly,  the   scriptures  of  truth  and  the  records  ofchrisfs 

•'  •■■  church  ga- 

time    concur   in   this,   that   the    first  churches  of  Christ  loveme^d  "^ 
Jesus,  the  lights,  patterns,  and  precedents  to  all  succeed-  help  or'aL*^* 
ing  ages,  were  gathered  and  governed  without  the  aid, 
assistance,   or  countenance  of  any   civil   authority,  from 


288  THE    BLOUDY    TENENT 

■which  they  suftered  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  liis  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.] 
Christ's  true      Cluist's  cliurch  is  like  a  chaste  and  loving  wife,  in  whose 

spouse,  '-' 

fauhfurto  lisart  is  fixed  her  husband's  love,  who  hath  found  the 
fn  the  midst  teudcrness  of  his  love  towards  her,  and  hath  been  made 
favours  from  fruitful  by  him,  and  therefore  seeks  she  not  the  smiles, 

the  world. 

nor  fears  the  frowns,  of  all  the  emperors  in  the  world  to 
bring  her  Christ  unto  her,  or  keep  him  from  her. 

Lastly,   we   find  in  the  tyrannical  usurpations  of  the 

Romish  anti-christ,  the  ten  horns — which  some   of  good 

horns,  uev.  notc  conccivc    to   be    the  ten  kingdoms  into  which  the 

xiii.  and 

""•  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  inqui- 
sition 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. 

mystery  of        Let  US  cast  oui  cycs  about,  turn  over  the  records,  and 


OF    PERSECUTION    DISCUSs'd.  289 

examine  the  experience  of  past  and  present  generations,  ^nfo^"^'°° 
and  see  if  all  particular  observations  amount  not  to  this 
sum,  viz.,  that  the  great  whore  hath  committed  fornication 
Avith  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  prac- 
tise) she  hath  robbed  the  kings  and  nations  of  their  power 
and  strength   and.  Jezebel  like,  havino;  procured  the  kino;s'  christian 

O      '  '  '  &  1  o      Nabotlis 

names  and  seals,  she  drinks  [herself]  drunk.  Rev.  xvii.  [6,]  slaughtered. 
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  abun- 
dantly 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.  second  dif- 

The   kings   of    Israel   and   Judah   were    all    solemnly  Themystery 
anointed  with   oil,   Ps.   Ixxxix.   20,    /  have  found  David  anoinung 

__  ,        the  kings  of 

my  servant,  icith  my  oil  have  I  anointed  him.      Whence  the  israe^  and 
kino-s    of    Israel   and  Judah   were   honoured   with   that 
mystical  and  glorious  title  of  the  anointed,  or  Christ  of 


290  THE    BLOUDY    TENENT 

the   Lord,  Lam.   iv.   20,    The  breath   of  our  nostrib,   the 
anointed  of  Jehovah,  icas  taken  in  their  pits,  &c. 

"\Miich  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  incom- 
municable 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,  icith  the 

oil  of  gladness;    and  Luke  iv.  18,  from  Isaiah  Ixi.  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. 

The  name         Hcncc  is  it  that   Christians  rejoice  in  that  name,  as 

anointed'     Carrying  the  very  express  title  of  the  anointed  of  the 

Lord ;  Avhicli  most  superstitiously  and  sacrilegiously  hath 

been  applied  only  unto  kings. 

A  Bacriicgi        Peace.  O  dear  Truth,  how  doth  the  great  Searcher  of 

poiyT'uie   all  hearts  find  out  the  thefts  of  the  anti-christian  world ! 

tian.  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  ! 

Truth.  It  will  not  be  here  unseasonable  to  call  to  mind 

that  admirable  prophecy,  Ezek.  xxi.   26,  27,   Thus  saith 

The  crown    Jchovali  God,  rcMovc  the  diadem,  take  axoay  the  crown  ;  this 

kingly         sliall  not  be  the  same  ;  exalt  him  that  is  loio,  and  abase  him 

power.  ;^ 

that  is  high  ;  I  icill  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. 


OF    PERSECUTION    DISCUSs'd.  291 

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.  Th6  anoint- 
mg,  the  title,  and  the  crown  and  power,  must  return  to  the 
Lord  Jesus  in  his  saints,  unto  whom  alone  belongs  liis 
power  and  authority  in  ecclesiastical  or  spiritual  cases. 


CHAP.  CXVIL 


Truth.  I  therefore  proceed  to  a  third  diiference  between  Third  The 
those  kings  and  governors  of  Israel  and  Judah,  and  all  ismei  and 
other   kings   and  rulers  of  the  earth.      Look  upon  the  vested  with 
administrations  of  the  kings  of  Israel  and  Judah,  and  well  po^er. 
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 

u  2 


292  THE    BLOUDY    TENENT 

for  Ills  prophetical,  by  which  he  swayed  the  sceptre   of 
Israel  in  church  affairs. 
David  im-         Secondly,  it  is  expressly  said,  1  Chron.  xxviii.  11,  12, 

mediately  ''  i  •    i       -ta       •  i  d    1 

Inspired  by   lo     +]j„+   w^q  pattern   which   David    n;ave    to    Solomon, 

the  Spirit  of         '  '^  ° 

ordoring'of  couccml^ig  the  matter  of  the  temple  and  worship  of  God, 
church  mat-  j^^  j^^^|  j^  ^^  ^j^^  Spirit,  Avliich  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, 
Rahhl,  thou  art  tlie  Son  of  God;  Rahbi,  tlwu  art  the  King  of 
Israel. 
Solomon's         Again,  what  civil  magistrate  may  now  act  as  Solomon, 

deposing  °  , 

Abiathar  (1  ^  tvpc  of  Clirist,  dotli  act,  1  Kings  ii.  26,  27  ?       Solomon 

Kings  11. 26,  •^  •'■  ° 

cussei        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. 

Solomon's  Truth.   Solomon  remits  the  civil  punishment,  and  inflicts 

athar  from    upou  him  a  Spiritual ;  but  by  what  right,  but  as  he  was  king 

hood  exa-    gf  the  churcli,  a  figure  of  Christ  ? 

mined.  ° 

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. 

A  case  put        l^ut  HOW  put  the  casc  :  suppose  that  any  of  the  officers 

smnof  Abia-  of  tlic  Ncw  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  ? 

Another  Q^.  g^^ppogp^  in  a  partial  and  corrupt  state,  a  member  or 


OF    PERSECUTION    DISCUSs'd.  293 

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  inde- 
pendents, will  all  cry  out  against  such  a  practice,  in  their 
several  respective  claims  and  challenges  for  their 
ministries. 

We  find  the  liberty  of  the  subjects  of  Christ  in  the 

,  .  The  liberties 

choice  of  an  apostle,  Acts  i. ;    of  a  deacon,  Acts  vi. ;   of  chmchls'fn 
elders.  Acts  xiv. ;  and  guided  by  the  assistance  either  of  tjleir'offl-^  °^ 
the  apostles  or  evangelists,  1  Tim.  i..  Tit.  i.,  without  the  ''"^' 
least  influence  of  any  civil  magistrate :  which  shows  the 
beauty  of  their  liberty. 

The  parliaments  of  England  have  by  right  free  choice  j^  civil  influ- 
of  their  speaker :    yet  some  princes  have  thus  far  been  ourtolh?'^ 

.  _     -  .  ,.,..,  ,        saints'  liber- 

gratined  as  to  nominate,  yea,  and  implicitly  to  commend  a  ties. 
speaker  to  them.  Wise  men  have  seen  the  evil  conse- 
quences 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. 


294 


THE    BLOUDY    TENENT 


Jekosha- 
phat's  fast 
examined. 


Truth.  I  fiud  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  unre- 
geucrate  people  to  acts  of  worship,  what  precedent  hath 
Chi'ist  Jesus  given  us  ? 

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. 

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, 
also  forbid  fastiug,  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  ? 


If  civil') 
powers  may 
enjoin  the 
time  of  the 
clmrcii's 
■worsliip, 
they  may 


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 ! 

God  will  not      I  know  you  would  not  take  from  Caesar  aught,  although 

aZ^  Md  c».  it  were  to  give   to    God ;    and  what   is   God's   and   his 


OF    PERSECUTION    DISCUSS  D.  295 

people's  I  wish  that  Csesar  may  not  take.     Yet,  for  the  ^*'' ^''""''^ 

^        -^  *'  '  not  wi'ong 

satisfaction  of  some,  be  pleased  to  glance  upon  Josiah,  liis  ^'^^' 
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  Avere  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,  dejure, 
a  word  or  two  of  their  right :  then,  de  facto,  discuss  what 
hath  been  done. 

First,  de  jure ;  Josiah  was  a  precious  branch  of  that  J^ts  oT/o"-^ 
royal  root  king  David,  who  was  immediately  designed  by  amined. 
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  liis 
father  David,  Luke  i.  32  ;  Acts  ii.  30. 

It  is  not  so  with  the  Gentile  princes,  rulers,  and  magis-  i^''|enera7 
trates,  whether  monarcliical,  aristocratical,  or  democratical ;  thTpSfju- 
who,  though  government  in  general  be  from  God,  yet,  from  the 

•  1.  .  .  people. 

receive  their  callmgs,  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. 

But  what  commission  from   Christ  Jesus   had   Henry  ^*'^edTn"a 
VIII.,  Edward  VI.,  or  any,  Josiah  like,  to  force  the  many  covenant  by 
hundred  thousands  of  English  men  and  women,  without  signs,  and 

.  1-1  1  Till  miracles, 

such  immediate  signs  and   miracles   that    Israel   had,  to  ^"t  so  not 

....  England. 

enter  into  a  holy  and  spiritual  covenant  with  the  invisible 


296  THE    BLOUDY    TENENT 

God,  the  Father  of  spirits,  or  upon  pain  of  death,  at  i^ 
Josiah's  time,  to  stand  to  that  which  they  never  made,  :ith 
before  evangelical  repentance  are  possibly  capable  of? 
"g"\yj"'-  Now  secondly,  de  facto:  let  it  be  well  remembort,_ 
governor  of  conccming  the  kings  of  England  professing  reformation^ 
orEuglLad.  The  foundation  of  all  was  laid  in  Henry  VIII.  The  pop^ 
challcngetli  to  be  the  vicar  of  Clu-ist  Jesus  here  upon 
earth,  to  have  power  of  reforming  the  church,  redressing 
abuses,  &c. :  Henry  VIII.  falls  out  with  the  pope,  and 
challengcth  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.  ^  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. 

Secondly,  as  before  intimated,  let  us  vicAv  the  works  and 


The  wonder- 
ful formings 


and  reform- 
ings of  : 
gion  by 


ingsof°r™-  acts  of  England's  imitation  of  Josiah's  practice-     Henry 


England's  VII.  Icavcs  England  under  the  sla\ash  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.  JNIary  not 
living  out  half  her  days,  as  the  prophet  speaks  of  bloody 

Kings  and    pcrsoiis,  Elizabeth,  like  Joseph,  advanced  from  the  prison 

states  often    ^  '  '  ^  ^ 

?ften'pTuck  to  *^^  palace,  and  from  the  irons  to  the  crown,  she  plucks 
up  religions.  ^^^^  ,^jj  j^^^,  ^j^^^^,  Mary's  plants,  and  sounds  a  trumpet  all 

protestant. 

What  sober  man  stands  not  amazed  at  these  revolutions  ? 

*  [Sec  Tracts  on  Lib.  of  Conscience,  Introd.  p.  xxxii.] 


OF    PERSECUTION    DISCUSs'd.  297 

and  yet,  like  mother  like  daughter :  and  how  zealous  are 
we,  their  offspring,  for  another  impression,  and  better  edi- 
tion of  a  national  Canaan,  in  imitation  of  Judah  and 
Josiah !  wliich,  if  attained,  who  knows  how  soon  succeeding 
kings  or  parliaments  will  quite  pull  down  and  abrogate  ?  ^ 

Thirdly,  in  all  these  formings  and  reformings,  a  national  •*:  na'ion-i^i 

•I  '  •-'  o  J  church  ever 

church  of  natural,  unregenerate  men,  was  (like  wax)  the  tunwand" 
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. 


Peace.  You  brins;  to  mind,  dear  Truth,  a  plea  of  some  ^  woman, 

J.  tiii^w.     J-  -,  ,  ^         i  papissa,  or 

wiser  papists  for  the  pope's  supremacy,  viz.,  that  it  was  no  \^^°l^ ^^^ 
such  exorbitant  or  unheard  of  power  and  jurisdiction 
which  the  pope  challenged,  but  the  very  same  wliich  a 
woman,  Queen  Elizabeth  herself,  challenged,  styling  her 
papissa  or  she-pope :  withal  pleading,  that  in  point  of  rea- 
son 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. 

Truth.  I  believe  that  neither  one  or  the  other  hit  the  The  papista 

nearer  to 

white  ;^  yet  I  believe  the  papists'  arrows  lixll  the  nearest  to  ^^^^^.f^J^g 
it  in  this  particular,  viz.,  that  the  government  of  the  mln^onh; 
church  of  Christ  should  rather  belong  to  such  as  profess  a  most  p'ro- 

testants. 

ministry  or  office  spu-itual,  than  to   such  as  are  merely 
temporal  and  civil. 

»  [The  Assembly  of  Divines  was  at  *  [The   central  part  of  a  target, 

this  time  engaged  in  forming  a  direct-       which  anciently  was  painted  white,'\ 
ory  of  worship  for  the  entire  nation.] 


298  THE    BLOUDY    TENENT 

So  tliat  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. 

poweVof  the      Peace.  This  all  glorious  diadem  of  the  kingly  power  of 

troubics^afi  thc  Lord  Jesus  hath  been  the  eye-sore  of  the  world,  and 

and  ruiei-tf  of  that  wliicli  tlic  kin<T;s  and  rulers  of  the  world  have  always 

the  world.  .  ° 

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  tliis 
most  glorious  King  of  kings  over  the  soids  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  en- 
raged at  the  tidings  of  the  true  heir,  the  Lord  Jesus,  in  his 
servants. 
A  twofold         Truth.  You  well  mind,  dear  Peace,  a  twofold  exaltation 

exaltation  ' 

of  Christ.  Qf  ^i^g  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. 

The  world        I  coufcss  there  is  a  tumultuous  rage  at  his  entrance 

Btormeth  at  _  ^ 

both.  jjj^Q  ijjg  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. 

diffoiJnco.        But  I  shall  mention  one  difference  more  between  the 


wore  a 
double 
crown. 


OF   PERSECUTION    DISCUSs'd.  299 

kings  of  Israel  and  Judah,  and  all  other  kings  and  rulers 
of  the  GentUes. 

Those  kino-s  as  kings  of  Israel  were  all  invested  with  a  Kings  of 

°  _    °  Israel  types. 

typical  and  figurative  respect,  with  which  now  no  civil 
power  in  the  world  can  be  invested. 

They  wore  a  double  crown :  first,  civil ;  secondly,  spi-  ^_^^y 
ritual :  in  which  respect  they  typed  out  the  spiritual  king 
of  Israel,  Christ  Jesus. 

Wlien  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. 

Hence  all  those  saviours  and  deliverers,  which  it  pleased 
God   to    stir  up   extraordinarily  to   his   people,   Gideon,  of'^t^e  j'ews! 
Baruc,    Sampson,    &c.;    in   that   respect    of    their    being  the  sa^iour 
saviours,  judges,  and  deliverers  of  God's  people,  so  were  world. 
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  Avere  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. 


for  the 

ministerial 
power  of 
Christ. 


300  THE    BLOUDY    TENENT 

The  monar-        Tvutk.  Foi'  answci'  uiito  siich,  Ict  tlieiii  fii'st  remember 

chical  and  •*•.>-•    -^  ^  j 

power  of  "^   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. 

Jomptmors       There  are  three  great  competitors  for  this  deputed  or 

nistoriai  '    ministerial  power  of  the  Lord  Jesus. 

Christ.  The      First.  Tlic  arch-vicar  of  Satan,  the  pretended  vicar  of 

popes  great 

ft^rtho'^'^'^^  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. 

This  pretender,  although  he  professeth  to  claim  but  the 

ministerial  power  of  Christ,  to  declare  his  ordinances,  to 

T'ontlf"     preach,  baptize,  ordain  ministers,  and  yet  doth  he  upon 

fengo't'il'e^'"   tlic  point  challenge  the  monarchical  or  absolute  power  also, 

njonarchicai  ^^^j^^  ^^^jj  ^^  sclf-cxalting  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. 

I^LTvr^^        The  second  great  competitor  to  this  crown  of  the  Lord 

civi'i  magis-  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. 

facuo^nf'        Under  the  wing  of  the  civil  magistrate  do  three  great 

challenging 

an  ami  of     factlous   slicltcr   themsclvcs,   and   mutually   oppose   each 


OF    PERSECUTION    DISCUSs'd.  301 

other,  striving  as  for  life  who  shall  sit  down  under  the 
shadow  of  that  arm  of  flesh. 

First,  the  prelacy :    who,  thouQ-h  some  extravao-ants  of  ^-  "^'^e  p'c- 
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. 

Secondly,  the  presbytery :  who,  though  in  truth  they  \^J^\^^ 
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  The  pope 
heretical  ?  unless  they  make  him  only  an  executioner,  as  tery  maia> 

use  of  the 

the  pope  doth  in  his  punishing  of  heretics.  trite  buf* 

I  doubt  not  but  the  aristocratical  government  of  pres-  uoner!""^""' 
byterians  may  well  subsist  in  a  monarchy,  not  only  regu- 
lated 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. 

The  third,  though  not  so  great,  yet  growing  faction  is  dent"/'''"^"" 
that  (so  called)  independent :  I  prejudice  not  the  personal 
worth  of  any  of  the  three  sorts :  this  latter,  as  I  believe 

tliis  discourse  hath  manifested,  jumps  with  the  prelates,  The  inde- 
pendents : 
and,  though  not  more  fully,  yet  more  explicitly  than  the  "^^^  <=ome 

presbyterians,  cast  down  the  crown  of  the  Lord  Jesus  at  ^^^  I'isiiops, 
the  feet  of  the  civil  magistrate.  And  although  they  pre- 
tend 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 


302  TIIF,    BLOUDY    TENENT 

presbytcrians,  and  only  to  embrace  themselves,  both  as  the 
state's  and  the  people's  bishops, 
^m  *^auon  "^^^^  third  competition  for  this  crown  and  power  of  the 
^ba'A^epa-  Lord  Josus  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  doubt- 
less, 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. 

Let  all  the  former  well  be  viewed  in  their  external 
Jomfor"m?r'  statc,  pomp,  riclics,  conformity  to  the  world,  &c.     And  on 
to  chnst.     ^]-^g  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  con- 
tentments of  this  life,  their  exposing  of  themselves  for 
Js'oMhr*'"  Christ  to  greater  sufferings,  and  their  desiring  no  civil 
oughuHu-  sword  nor  arm  of  flesh,  but  the  two-edged  sword  of  God's 
Bubjcc'ts^"     Spirit  to  try  out  the  matter  by  :  and  then  let  the  inhabi- 

to  be  op-     tants  of  the  world  iudo-e  which  come  nearest  to  the  doc- 
pressed,  but      ^  »>      o 

'ermiued  t^'""*^'  holiucss,  povcrty,  paticucc,  and  practice  of  the  Lord 
Jesus  Christ ;  and  whether  or  no  these  latter  deserve  not 
so  much  of  humanity  and  subjects'  liberty,  as  (not  offend- 
ing the  civil  state)  in  the  freedom  of  their  souls,  to  enjoy 
the  common  air  to  breathe  in. 


OF    PERSECUTION    DISCUSs'd.  303 


CHAP.  CXX.* 

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  be- 
lieving must  wait  for  it. 

But  to  your  last  proposition,  whether  the  kings  of  Israel  gong"^ov[n 
and  Judah  were  not  types  of  civil  magistrates  ?      Now,  I  t'lngs  of 
suppose,  by  what  hath  been  already  spoken,  these  things /Jdlh  car - 

not  have  any 

Will  be  evident : —  other  but  a 

spiritual 

First.  That  those  former  types  of  the  land,  of  the  people,  ^'J^'j'iyp^-gg 
of  their  worships,  were  types  and  figvires  of  a  spiritual  ^^t^neeTs 
land,  spiritual  people,  and  spiritual  worship  under  Christ,  ed  byl^^i-" 
Therefore,   consequently,   their    saviours,  redeemers,   de- types. 
liverers,  judges,  kings,  must  also  have  their  spiritual  anti- 
types, and  so  consequently  not  civil  but  spiritual  governors 
and  rulers,  lest  the  very  essential  nature  of  types,  figures, 
and  shadows  be  overthrown. 

Secondlv-    Althouoh  the  mao-istrate  by  a  civil  sword  civii  com- 

''  .  pulsion  was 

might  well  compel  that  national  church  to  the  external  [",^^^^^^1,^1 
exercise  of  their  national  worsliip :  yet  it  is  not  possible,  [he'je^^s! 
according  to  the  rule  of  the  New  Testament,  to  compel  improper  in 

1      ,  .  1  ,•  •  ±A       the  Christ- 

whole  nations  to  true  repentance  and  regeneration,  with-  ian,  which 

.  N      1  la  not 

out  which  (so  far  as  may  be  discerned  true)  the  worship  national. 
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  for- 

*  [There  are  two  chapters  numbered  CXX.  in  the  original  copy.] 


304  THE    BLOUDY    TENENT 

sake  a  long-continued  father's  worship,  and  to  embrace  a 
new,  though  the  best  and  truest.     This  Avork  performs 
alone  that  sword  out  of  the  mouth  of  Christ,  with  two 
edges,  Rev.  i.  and  iii. 
Neither  Thirdly.  We  have  not  one  tittle,  in  the  New  Testament 

Christ  Jesus  ,  n    i  •   i  p 

nor  his  mes-  ^f  Chngt  Jesus,  Concerning  such  a  i)arallel,  neither  from 

Beogers  have  ox 

^viiViagis-  himself  nor  from  his  ministers,  with  Avhom  he  conversed 

trate  Is 


rae 


Iva  Inti-   forty  days  after  his  resurrection,  instructing  them  in  the 


t)i)e,  but  the  p  i  •     i  •         i  \     ,      •     n 

contrary,      matters  01  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. 

Civil  magis-      Fourtlilv.  We  have  formerly  viewed  the  very  matter 

tracy  essen-  ''  ^  j 

and  th*o^'''  ^^^  essence  of  a  civil  magistrate,  and  find  it  the  same  in 
parts  o"  tiie  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. 
addrnot"tlf      Tliis  civil  uaturc  of  the  magistrate  We  have  proved  to 

the  nature  •  iTi*  n  o  ii  "j.j.1' 

of  a  civil      receive  no  addition  or  power  from  the  magistrate  being  a 
weal,  nor     Christian,  no  more  than  it  receives  diminution  from  his 

doth  vfant 

of  christi-    not  being   a   Christian,  even   as   the   commonweal   is   a 

anity  diini-  "  ' 

nishit.  ^Y^Q  commonweal,  although  it  have  not  heard  of  Chris- 
tianity ;  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. 
^Z^S^y'  Fifthly.  The  Spirit  of  God  expressly  relates  the  work 
civii''work    of   the    civil   magistrate   under    the   gospel,    Rom.    xiii.. 


OF    PERSECUTION    DISCUSs'd.  305 

expressly  mentioning,  as  the  magistrates'  object,  the  duties  „" ^thTcfvU 
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  wao-es 
payable  by  all  sorts  of  men,  natives  and  foreigners,  who 
enjoy  the  same  benefit  of  public  peace  and  commerce  in 
the  nation. 

Sixthly.   Since  civil  magistrates,  whether  kings  or  par-  Most 
liaments,   states,  and  governors,  can  receive  no  more  in  most  true 

1         •  1  conse- 

mstice  than  what  the  ijeople  otvc  :   and  are,  therefore,  but  quencea 

"  A        J.         o  ■'  1  ixaxa  the 

the    eyes,    and   hands,    and   instruments    of    the   people,  tratesTo^w' 
simply  considered,  without  respect  to  this  or  that  religion ;  anutn'''rof 
it  must  inevitably  follow,  as  formerly  I  have  touched,  that  israei"fud 
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,  arid  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. 

Hence,  then,  no  person"  esteemed  a  believer,  and  added  if  no  reii- 

■"■  ~  gion  but 

to  the  church  : —  'I;^'  ^^''^'^'» 

the  com- 

No  officer  chosen  and  ordained  : —  rp°provM, 

No  person  cast  forth  and  excommunicated,  but  as  the  christ"°no 
X 


306  THE    BLOUDY    TENENT 

Go^'-j'^'l^^l^  commonweal  and  people  please;  and  in  conclusion,  no 
2^johnT''''  church  of  Christ  in  this  land  or  world,  and  consequently 
no  visible  Christ  the  head  of  it.  Yea,  yet  higher,  con- 
sequently 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  conse- 
quences of  these  their  doctrines  reach,  if  men  walk  by 
their  own  common  principles. 
The  trne  Trutli.  I  mav  therefore  here  seasonably  add  a  seventh, 

antitype  of  '' 

Israel" a^^d"^  which  is  a  necessary  consequence  of  all  the  former  argu- 
^''^^'  raents,  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.,  jNIich.  iv.,  &c.,  com- 
pared with  Luke  i.  32,  Acts  ii.  30,  1  Cor.  v..  Matt,  xviii., 
j\Iark  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 ! 
A  fourth  dif-  Truth.  Your  kind  encouragement  makes  me  proceed 
law-sand      uiorc  clieerfullv  to  a  fourth  dij0ference  from  the  laws  and 


OF    PERSECUTION    DISCUSs'd.  307 

statutes  of  this  land,  different  from  all  the  laws  and  statutes  statutes 
of  the  world,  and  paralleled  only  by  the  laws  and  ordi-  others. 
nances  of  spiritual  Israel. 

First,  then,  consider  we  the  law -maker,  or  rather  the  Moses  a 

type  of 

law-publisher,  or  prophet,  as  Moses  calls  himself,  Deut.  Christ. 
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. 

Secondly,  concerning  the  laws  themselves :  it  is  true,  The  laws  of 
the  second  table  contains  the  law  of  nature,  the  law  moral  laiMed!"^'^ 
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  Clnristian  Israel 
established  by  Jesus  Christ  amongst  Jews  and  Gentiles 
throughout  the  world. 

Thirdly,  the  law  of  the  ten  words,  Deut.  x.,  the  epitome  God's  own 

''  finger  pen- 

of  all  the  rest,  it  pleased  the  most  high  God  to  frame  and  "^'^^'^Jf ^"^  ^""^ 
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. 

X  2 


308  THE    BI-OUDY    TENEXT 

Peace.  Such  promulgation  of  sucli  laws,  by  such  a  pro- 
phet, must  needs  be  matchless  and  unparalleled. 
Fifth  dif-  Truth.  In  the  fifth  place,  consider  we  the  punishments 

ference.  '■  '■ 

and  rewards  annexed  to  the  breach  or  observation  of  these 

laws. 
proTerif  ■        First,  those  which  were  of  a  temporal  and  present  con- 
tSTheVera"  sidcratiou  of  this  life :  blessings  and  curses   of  all   sorts 
tiomii "state  Opened  at  large.  Lev.  xxvi.  and  Deut.  xxviii.,  wliich  can- 

of  the  JewB.  m  i       i  n  i    •  i  • 

not  possibly  be  made  good  m  any  state,  country,  or  kmg- 
dom,  but  in  a  spiritual  sense  in  the  church  and  kingdom  of 
Chi-ist. 


TiieBpirituai      The  reasou  is  this :    such  a  temporal  prosperity  of  out 

prosperity  of  ^  y  i.  ./ 

God 

now. 


'^t'he^'*  ward  peace  and  plenty  of  all  things,  of  increase  of  children, 
antitype.  ^^  cattle,  of  houour,  of  health,  of  success,  of  victory,  suits 
not  temporally  with  the  afflicted  and  persecuted  estate  of 
God's  people  uoav  :  and  therefore  spiritual  and  soul-bles- 
sedness must  be  the  antitype,  viz.,  in  the  midst  of  revil- 
ings,  and  all  manner  of  evil  speeches  for  Christ's  sake, 
soul-blessedness.  In  the  midst  of  afflictions  and  persecu- 
tions, soul -blessedness.  Matt.  v.  and  Luke  vi.  And  yet 
herein  the  Israel  of  God  should  enjoy  their  spiritual  peace. 
Gal.  vi.  16. 
What  Is-  Out  of  that  blessed  temporal  estate  to  be  cast,  or  carried 

rael's  ex- 

commuuica-  captivc,   was   tlicir   excommunication   or    casting   out   of 

tion  was.  i  '  o 

God's  sightj  2  Kings  xvii.  23.  Therefore  was  the  blas- 
phemer, the  false  prophet,  the  idolater,  to  be  cast  out  or 
cut  off  from  tliis  holy  land :  wliich  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  Clu'ist  Jesus  in  the  gospel. 
The  corporal      And  therefore,  as  before  I  have  noted,  the  putting  away 

Btoning  in  .. 

t^ed  out     ^^  ^^^^  'i'-jX^Q  prophet,  by  stoning  him  to  death,  Deut.  xiii., 
spiritual      jg  g^iy.  jins^yered,  and  that  in  the  very  same  words,  in  the 


OF    PERSECUTION    DISCUSs'd.  309 

antitype :  when,  by  the  general  consent  or  stoning  of  the  j^T'os  ei 
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. 

Lastly,  the  great  and  high  reward  or  punisliment  of  the  ^  pun]^^!'^^ 
keeping  or  breach  of  these  laws  to  Israel,  was  such  as  ™w"'of"  ""^ 
cannot  suit  with  any  state  or  kingdom  in  the  world  beside,  be  parallel- 
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,  Ch?ist 
is    the   end  of  the   law  for  righteousness   to  every  one  that 
believeth,  Rom.  x.  4.      And,  he  that  believeih  in  that  So?i  of 
God,  hath  eternal  lifo  ;  he  that  believeth  not  hath  not  life,  but 
is  condemned  already,  John  iii.  and  1  John  v. 


CHAP.  CXXII. 


■wars 
of  Israel 


Peace.  Dear  Truth,  you  have  most  lively  set  forth  the  The 

„     -       of  Israt 

unparalleled  state  of  that  typical  land  and  people  ot  the  typical. 
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. 

ITruth.']  First,  all  nations  round  about  Israel,  more  or 
less,  some  time  or  other,  had  indignation  against  this  people 
— Esvptians,  Edomites,  Moabites,  Ammonites,  Midians,  is?-aei's  ene 

o*/  X  -^  -^  -^  mies  round 

Philistines,  Assyrians,  and  Babylonians,  &c.,  as  appears  ^i*""'- 
in  the  history  of  Moses,  Samuel,  Judges,  and  Kings,  and 


310  THE    BLOUDY    TENENT 

in  all  the  prophets :  you  have  an  express  catalogue  of 
them.  Ps.  Ixxxlii.,  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. 
The  enemies      Such  enemies  the  Lord  Jesus  foretold  his  Israel,  The 

of  mystical 

Israel.  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  wicked- 
ness 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  ex- 
perience 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. 

Enemies  \  Trutk.']    l^csidc  all  tlicse  without,  Israel  is  betrayed 

against  L  J  ^  j 

owrbowei"  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. 


OF    PERSECUTION    DISCUSs'd.  311 

How  famous  Avas  the  bondage  and  slavery  of  that  people  ^ypldT^ap^ 
and  nation  430  years  in  the  land  of  Egypt,  and  as  famous,  the'jewsf 
glorious,   and  miraculous  was   their   return   through  the 
Ked  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, 

Time  would  fail  me  to  speak  of  Joshua's  conquest  of  Their  won- 

■•-  -^  derful  vioto- 

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  w\ars  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  ? 

The  Israel  of  God  now,  men  and  women,  fight  under  The  mystical 

'       ^  battles  of 

the  great  Lord   General,  the  Lord  Jesus  Christ :    their  '^"^'^  ^"^^^ 

o  '  now. 

weapons,  armour,  and  artillery,  are  like  themselves,  spi- 
ritual, 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  over- 
cometh.  Rev.  ii.  and  iii. 


312  THE    BLOUDY    TENENT 

Their  victories  and  conquests  in  this  country  are  con- 
trary 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.  Bi/  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. 
The  mystical      This  glorious  amiv  of  white  troopers,  horses  and  har- 

armj'  of  O  ./  x         ^ 

Tr^,' Rev?°'^  ness — 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  Clirist  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  Avhat  is  spiritual 
and  of  a  heavenly  nature.  All  which  wars  of  Israel  have 
been,  may  be,  and  shall  be  fulfilled  mystically  and  spi- 
ritually. 

I  could  further  insist  on  other  particulars  of  Israel's 
unparalleled  state,  and  might  display  those  excellent 
passages  Avhich  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 


OF    PERSECUTION    DISCUSS  D.  313 

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  ? 

Truth.  I  have  in  part,  and  mio-ht  further  discover,  that  whetherthe 

■>■  o  ^  civil  state  01 

from  the  king  and  his  throne  to  the  very  beasts,  yea,  [to]  the  piecedrn-^ 
excrements  of  their  bodies  (as  we  see  in  their  going  to 
war,  Deut.  xxiii.  12,)  their  civils,  morals,  and  naturals  were 
carried  on  in  tyj)es ;  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  com- 
manded 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." 

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  Chris- 
tian, and  may  most  properly  be  called  the  pope's  Christen-  ^^^  ^^^ 
dom  in  opposition  to  Christ  Jesus's  true  Christian  com-  domf'"*' 


\ 


\ 


314  tiil;  bloudy  tenent 

monweal,  or  churcli,  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  Avorships  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 

Avars,  and  the  many  millions  of  souls  forced  to  hypocrisy 

and  ruin  eternal,  by  enforced  uniformities  in  worship,  Avill 

to  all  eternity  proclaim  the  contrary, 

fauhiJiness       Indeed,  it  shows  a  most  injurious  idleness  and  unfaith- 

to  "as"  the"  fulness  in  such  as  profess  to  be  messengers  of  Christ  Jesus, 

den  o7judg-  to  cast  tlic  hcavicst  weight  of  their  care  upon  the  kings 

tabiishing     and  rulers  of  the  earth,  yea,  upon  the  very  commonweals, 

true  Chris-  '  J       '      L-  ^  J 

tianity  upon  bodics  of  peoplc,  that  is,  the  world  itself,  who  have  funda- 

the  common-  r       i      ^  ^ 

ulelr^"^^'^  mentally  in  themselves  the  root  of  power,  to  set  up  Avhat 
government  and  governors  they  shall  agree  upon. 

Secondly,  it  shows  abundance  of  carnal  ditfidence  and 
distrust  of  the  glorious  power  and  gracious  presence  of  the 
Lord  Jesus,  Avho  hath  given  his  promise  and  word  to  be 
Avith  such  his  messengers  to  the  end  of  the  Avorld,  Matt, 
xxviii.  20. 

That  dog  that  fears  to  meet  a  man  in  the  path,  runs  on 
Avith  boldness  at  liis  master's  coming  and  presence  at  his 
back. 

To  govern         Thirdly,  Avhat  imprudence  and  indiscretion  is  it  in  tlie 

and  judge  .  , 

in  civil        most  common  affairs  of  life,  to  conceive  that  emperors, 

nlfairs  load 

the  civil""    kings,  and  rulers  of  the  earth,  must  not  only  be  qualified 

magistrate,    ^^'^^^i  political  and  state  abilities  to  make  and  execute  such 

civil  laws  Avhich  may  concern  the  common  rights,  peace, 

and  safety,  Avhich  is  work  and  business,  load  and  burden 

enough  for  the  ablest  shoulders  in  the  commonweal ;  but 


OF    PERSECUTION    DISCUSs'd.  315 

also  furnished  with  such  spiritual  and  heavenly  abilities  to 
govern  the  spiritual  and  Christian  cbmmonweal,  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  re- 
spective commonweals  or  bodies  of  people  are  charged 
(much  more)  by  God  with  this  work  and  business, 
radically  and  fundamentally,  because  all  true  civil  mao-is-  „   . 

''  •>  ^  t5         Magistrates 

trates,  have  not  the  least  inch  of  civil  power,  but  what  is  more'power 
measured  out  to  them  from  the  free  consent  of  the  whole :  ^^"mon 
even  as  a  committee  of  parliament  cannot  further  act  than  the  people 
the  power  of  the  house  shall  arm  and  enable  them.  them  with. 

Concerning  that  objection  which   may  arise  from  the  Thousands 
kings  of  Israel  and  Judah,  who  were  born  members  of  magistrates, 

^  who  never 

God's  church,  and  trained  up  therein  all  their  days,  w^hich  J^^^^g  "j^^,"^^ 
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, 

Lastly,  so  unsuitable  is  the  commixing  and  entangling 
of  the  civil  with  the  spiritual  charge  and  government,  that  ^he  spiri- 

(.     .J  f,  1     .    J  •        T>       1  1  tual  and  civil 

except  it  was  for   subsistence,   as  we   see  in  x^aul  ana  sword  can- 

Barnabas  workmo;  with  their  own  hands)  the  Lord  Jesus,  nagedbyone 

*  ^  -  _      and  the 

and  his  apostles,  kept  themselves  to  one.     If  ever  any  in  ^ame  per- 
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  The  Lord 
would  not  give  a  precedent  to  any  king,  prince,  or  ruler,  fused  to 
to  manage  both  swords,  and  to  assume  the  charge  of  both  both. 
tables. 


316  TIIF,    BLOUDY    TENENT 

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 
autliority  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,  Chris- 
tians 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,  /  sleep,  though  mme  heart  loaketh." 


CHAP.  CXXIV. 


Peace.  Yea;  but  some  will  say,  tliis  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  con- 
science. 

Secondly,  those  emperors  and  other  princes  and  mngis- 
trates  acted  in  religion  according  to  their  consciences'  per- 
suasion, and  beyond  the  light  and  iiersuasion  of  conscience 

Who  force  °  ^ 

the  con-       can  no  man  livmg  walk  in  any  fear  of  God.     Hence  have 

sciences  of  «-j  ./ 

are^n^i  wi\-  ^^^^  forccd  tlicir  subjccts  to  uniformity  and  conformity 
fiTrced  them-  "^^^  their  OAvn  consciences,  whatever  they  were,  though 

not  willing  to  have  been  forccd  themselves  in  the  matters 

of  God  and  conscience. 

'  Nero  and    the    persecuting  em-  Under   Constantine    Christianity   fell 

perors  were  not  so  injurious  to  Chris-  into   corruption,  and    Christians  fell 

tianitv.as  Constantine  and  others  who  asleep. 
assumed  a  power  in  spiritual  things. 


OF    PERSECUTION    DISCUSs'd.  317 

Thirdly,  had  not  the  liQ-ht  of  their  eye  of  conscience,  constantine 

■^  o  ^  J  ^jij  others 

and  the  consciences  also  of  their  teachers,  been  darkened,  TJ^much""' 
they  could  not  have  been  condemned  for  want  of  heavenly  fna-rnration 
affection,  rare  devotion,  wonderful  care  and  diligence,  pro-  science. 
pounding  to  themselves  the  best  patterns  of  the  kings  of 
Judah,  David,  Solomon,  Asa,  Jehoshaphat,  Josiah,  Heze- 
kiah.      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  con- 
ceived themselves  bound  to  make  their  cities,  kino-doms, 
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. 

Upon  these  roots,  how  was,  how  is  it  possible,  but  that  sad  conse- 

,       ,  .  n      •  1         11  quences  of 

such  bitter  fruits  should  grow   of  corruption  of   Chris-  charging  the 

'-'  -•-  civil  powers 

tianity,  persecution  of  such  godly  who  happily  see  more  ^.^  of'^ 
of  Christ  than  such  rulers  themselves :    their  dominions  ^p'"'"^^- 
and  jurisdictions  being  overwhelmed  with   enforced  dis- 
simulation 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  Chris- 
tendom setting  their  horns  upon  the  church's  head,  have 
been  the  cause  of  anti-christian  inventions,  &c. 

Truth.  If  they  mean  that  the  princes  of  Europe,  givino-  civu  rulers 
their  power  and  authority  to  the  seven-headed  and  ten-  'ending  their 

■"■  "^  horns  or  au- 

horned  beast  of  Rome,  have  been  the  cause,  &c.,  I  confess  b^sij"^/" 
it  to  be  one  concurring  cause  :  yet  withal  it  must  be  re-  ous'toThl"' 
membered,  that  even  before  such  princes  set  their  horns,  chnst? 
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  difterence,  in  some 


318  THE    BLOUDY    TENENT 

respects,  between  tlie  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  ministei*s),  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 
Thespiii-     Balaam's    prophecy.    Num.    xxiii.,    is    the   horn   of    that 

tualiiowerof 

the  Lord      unicorn,    or    rhinoceros,    Ps.    xcii.     flOjl     wliich    is   the 

Jesus  com-  L       ^J 

scr?p1u"e  to  strongest  horn  in  the  world :  in  comparison  of  which  the 

parable""'     sti'ongcst  lioms  of  tlic  bulls  of  Bashan  break  as  sticks  and 

rhinoceros,   rccds.      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  :^ 

Quantus  erat  conni  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 

•  [Martial,   De   Spectaculie  Libellim,    Ep.    ix.] 


OF    PERSECUTION    DISCUSS'd.  319 

nursing  fathers,  &c.,  and  Rev.  xxl.  24,  the  kings  of  tlie 
earth  shall  bring  their  glory  and  honour  to  the  new 
Jerusalem,  &c. 

Truth.  I  answer  with  that  mournful  prophet,  Ps.  Ixxiv.,  -^^  t™* 

■'■-'-  '  when  God  s 

I  see  not  that  man,   that  prophet,  that  can  tell  us  how  Sly  at°a 
long.     How  many  excellent  penmen  fight  each    against  codXor- 
other  with  their  pens  (like  SAVords)  in  the  application  of 
those   prophecies    of   David,    Isaiah,    Jeremiah,    Ezekiel, 
Daniel,  Zechariah,  John,  when  and  how  those  prophecies 
shall  be  fulfilled ! 

Secondly,  whenever  those  prophecies  are  fulfilled,  yet  Nursing  fa- 
shall  those  kings  not  be  heads,  governors,  and  judges  in  mothers. 
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,  Wliat  may  the  magistrate 
then  lawfully  do  with  his  civil  horn,  or  power,  in  matters 
of  religion  ? 

Truth.   His  horn  not  being  the  horn  of  that  unicorn,  or  „,     .  ., 

^  '  The  civil 

rhinoceros,  the  power  of  the  Lord  Jesus  in  spiritual  p"™  rbeing 
cases  :  his  sword  not  the  two-edged  sword  of  the  Spirit,  con^sunui^n 
the  word  of  God,  hanging  not  about  the  loins  or  side,  but  he  of  a 

IT  1  T  c       ^  ipi-     human  ope- 

at  the  lips,  and  proceedmg  out  of  the  mouth  or  his  ration. 
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  con- 
sideration : 

The  civil  magistrate  either  respecteth  that  religion  and  The  civil 

_  ^  power  owes 

worship  which  his  conscience  is  persuaded  is   true,   and  t'""^,**  things 

••■  ■■-  ^  to  the  true 

upon  which  he  ventures  his  soul :    or  else  that  and  those  chrisl'  °' 
which  he  is  persuaded  are  false. 

Concerning   the  first ;    if    that   which    the    magistrate 


320 


THE    BLOUDY    TENENT 


1.  Approba- 
tion. 


2.  Subuiis- 
tion. 


3.  Protect- 
ion. 


The  civil 
magistrate 
owes  to  false 
worship- 
pers. 

1.  Permis- 
sion. 


2.  Protec- 
tion. 


believeth  to  be  true,  be  true,  I  say  lie  owes  a  threefold 
duty  unto  it : 

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. 

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. 

Thirdly,  Protection  of  such  true  professors  of  Christ, 
Avhether  apart,  or  met  together,  as  also  of  their  estates 
from  violence  and  injury,  according  to  Eom.  xiii. 

Now  secondly,  if  it  be  a  false  religion,  unto  which  the 
civil  magistrate  dare  not  adjoin  :  yet,  he  owes. 

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. 

Secondly,  he  owes  protection  to  the  persons  of  his 
subjects,  though  of  a  false  worship,  that  no  injury  be 
offered  cither  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  Avliieli  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  liis  shoulders, 
Isa.  ix.  G,  7. 


OF    PERSECUTION    DISCUSs'd.  321 

Truth.  Unto  all  this  I  willingly  subscribe:  yet  can  I  not  The  civu 
pass  by  a  most  injurious  and  unequal  practice  toward  the  confcience ' 

,     .  .  .  torn  and  dis- 

civil  magistrate  :    ceremonies,  holy  days,  common  prayer,  traced  be- 
and    whatever   else    dislikes   their  consciences,    that  the  contrary""^ 
magistrate  must  not  bring  in.    Others  again,  as  learned,  as  e^n™^/ Te' 
godly,  as  wise,  have  conceived  the  magistrate  may  approve  refonners.^ 
or  permit  these  in  the  church,  and  all  men  are  bound  in 
obedience  to  obey  liim.     How  shall  the  magistrate's  con- 
science be  herein  (between  both)  torn  and  distracted,  if 
indeed  the  power  either  of  establishing  or  abolishing  in 
church  matters  be  committed  to  him  ! 

Secondly,  methinks  in  this  case  they  deal  with  the  civil  The  authors 
magistrate  as  the  soldiers  dealt  with  the  Lord   Jesus :  sitions  deal 

.  1  1  /Y>  1  •  1  •  with  the 

First,  they  take  off  his  own  clothes,  and  put  upon  him  a  «i^'i  ™agis- 
purple  robe,   plat  a  crown  of   thorns  on   his  head,   bow  ^°!fi["  ^jj 
the  knee,  and  salute  him  by  the  name  of  King  of  the  jesu^""^*^ 
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  banish- 
ment and  death. 

Thus  indeed  do  they  make  the  blood  run  down  the  head  The  rise  of 
of  the  civil  magistrate,  from  the  thorny  vexation  of  that  missions. 
power  which  sometimes  they  crown  him  with ;  whence  in 
great  states,   kingdoms,   or  monarchies,   necessarily  arise 
delegations  of  that  spiritual  power,  high  commissions,  &c. 

Anon  again  they  take  off  this  purple  robe,  put  him  into  Pious  ma- 

his  own  clothes,  and  tell  him  that  he  hath  no  power  to  and  minis- 
ters' con- 
command  what  is  against  their  conscience.     They  cannot  ^c'ences  are 


conform  to  a  set  form  of  prayer,  nor  to  ceremonies,  nor  ^"^  ^^^^ 


persuaded 
for  that 
wliich  other 

holy  days,  &c.,  although  the  civil  magistrate  (that  most  Sconces 
pious  prince,  Edw.  VI.,  and  his  famous  bishops,  afterwards 


322  THE    BLOUDY    TENENT 

burnt  for  Christ)  were  of  another  conscience.  Which  of 
these  two  consciences  shall  stand?  if  either,  [the]  magis- 
trate must  put  forth  his  civil  power  in  these  cases :  the 
strono-est  arm  of  flesh,  and  most  conquering,  bloody  sword 
of  steel  can  alone  decide  the  question. 
To  profess        I  coufcss  it  is  most  truc,  that  no  magistrate,  as  no  other 

the  tnagis-  t      t         •  /^     -i 

trate  must    gupcrior,  IS  to  be  obeycd  m  any  matter  displeasmg  to  God : 

hMduV"     J^^>  when  in  matters  of  worship  we  ascribe  the  absolute 

not  judge"*' headship  and  government  to  the  magistrate,  as  to  keep 

what  is"it  '^'  the  church  pure,  and  force  her  to  her  duty,  ministers  and 

in  spiritual  peoplc,  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  tliis  but  to  play 

with  magistrates,  with  the  souls  of  men,  with  heaven,  with 

God,  with  Christ  Jesus  ?  &c. 


CHAP.  CXXVI. 


An  apt  si- 


Peace.  Pass  on,  holy  Truth,  to  that  similitude  whereby 
litude  dia-  they  illustrate  that  negative  assertion :   "  The  prince  in 
ceraLgthe  the  sliip,"  Say  they,  "is  governor  over  the  bodies  of  all  in 

civil  magis- 
trate,        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. 


OF    PERSECUTION    DISCUSs'd.  323 

for  further  illustration,  I  shall  propose  some  queries  con' 
cerning  the  civil  magistrate's  passing  in  the  ship  of  the 
church,  wherein  Christ  Jesus  hath  appointed  his  ministers 
and  oflScers  as  governors  and  pilots,  &c. 

If  in  a  ship  at  sea,  wherein  the  governor  or  pilot  of  a  First  query: 
ship  undertakes  to  carry  the  ship  to  such  a  port,  the  civil  pnnce  com- 
magistrate  (suppose  a  king  or  emperor)  shall  command  the  "l^^^^'^J «' 
master   such   and   such  a  course,  to  steer  upon  such  or  course"'^''  ^ 
such  a  point,  which  the  master  knows  is  not  their  course,  know  %wi7 
and  which  if  they  steer  he  shall  never  bring  the  ship  to  them  to  thS 

harbour? 

that  port  or  harbour:  what  shall  the  master  do?  Surely 
all  men  will  say,  the  master  of  the  ship  or  pilot  is  to  pre- 
sent reasons  and  arguments  from  his  mariner's  art,  if  the 
prince  be  capable  of  them,  or  else  in  humble  and  submis- 
sive 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. 

If  the  master  of  the  ship  command  the  mariners  thus  2.  Query,  if 
and  thus,  in  cunning  the  ship,  managing  the  helm,  trim-  of  the  ship 

1  -1  T       1  •  11  •  command 

minff  the  sail,  and  the  prmce  command  the  mariners  a  the  mariners 

°  '  ^  _  thus,  and 

different  or  contrary  course,  who  is  to  be  obeyed  ?  commlnd* 

It  is  confessed  that  the  mariners  may  lawfully  disobey  wiw  iTto^b'e 

the  prince,  and  obey  the   governor   of  the    ship  in  the  °  ^^^ 

actions  of  the  ship. 

Thirdly,  what  if  the  prince  have  as  much  skill,  which  is  3.  if  the 

•'  '■  prince  have 

rare,  as  the  pilot  liimself  ?     I  conceive  it  will  be  answered,  asThTmas"." 
that  the  master  of  the  ship  and  pilot,  in  what  concerns  the  ^c.°'  ^'''''' 
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. 

Fourthly,  I  ask,  if  the  prince  and  his  attendants  be  ^y^JJ^^^^j^^ 
unskilful  in  the  ship's  affairs,  whether  every  sailor  and  ^^fj^/^fj^ 
mariner,  the  youngest  and  lowest,  be  not,  so  far  as  con-  Ms''4tii''and 

T   2 


324  THE    ULOUDY    TENENT 

'T'rbe''*  cerns  the  ship,  to  be  preferred  before  the  prince's  follow- 
Co?rthe  ers,  and  the  prince  himself?  and  their  counsel  and  advice 
prince  him-  ^^^^  ^^  ^^  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  ? 
B.  Query.  Fifthly,  iu  casc  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  endan- 
gered :   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  ? 
6- Query,  ^       Lastly,  suppose  the  master,  out  of  base  fear  and  cowar- 
of^tiirBhfp    dice,  or  covetous  desire  of  reward,  shall  yield  to  gratify 
prince  to  the  the  mind  of  the  prince,  contrary  to  the  rules  of  art  and 
of  the  ship    cxpericncc,  &c.,  and  the  ship  come  in  danger,  and  perish, 

and  prince,  ,  .   ,     .         .  ^    , 

A-c,  he  be    and  the  ijrince  with  it :  if  the  master  get  to  shore,  whether 

not  guilty,  '■  O  ' 

answer*?^ '°  ^^Y  ^®  ^^^  ^^  j^stly  questioned,  yea,  and  suffer  as  guilty 

of  the  prince's  death,  and  those  that  perished  with  him  ? 

These  cases  arc  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. 

The  appuca-      xhc  rcsult  of  all  is  tliis :  the  church  of  Christ  is  the 

th^8Mp^o    ship,  wherein  the  prince — if  a  member,  for  otherwise  the 

4c.         '   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. 

chriaifan"'      ^"  ^^"'^  rcspcct  cvciy  Clu^istian  in  the  church,  man  or 

hirkno"v-'°  woman,  if  of  more  knowledge  and  grace  of  Christ,  ought 

grafefobo   to  be  of  higher  esteem,  concerning  religion  and  Christian- 


PERSECUTION    DISCUSS'd.  325 

ity,  than  all  the  princes  in  the  world  who  have  either  none  ^ef^j^the 
or  less  grace  or  knowledge  of  Christ:  although  in  civil  bL^^?^e°fe-'''^° 
things  all  civil  reverence,  honour,  and  obedience  ought  to  orYJss  grace 
be  yielded  by  all  men. 

Therefore,  if  in  matters  of  religion  the  king;  command  ^  t™e  mi- 

^  »  »  nister  of 

what  is  contrary  to  Christ's  rule,  though  according  to  his  fo^'waik  by''* 

persuasion  and  conscience,  Avho  sees  not  that,  according  to  fha°n  tlV"  ^ 

the  similitude,  he  ought  not  to  be  obeyed  ?     Yea,  and  (in  civii  author- 
ity in  spi- 
case)  boldly,  with  spiritual  force  and  power,  he  ought  to  ritual 

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. 

If  so,  then  I  rejoin  thus:  how  agree  these  truths  of  this  Foi-merposi- 

...  ...  tions  corn- 

similitude  Avith  those  former  positions,  viz.,  that  the  civil  pared  with 

A  this  simih- 

magistrate  is  keeper  of  both  tables,  that  he  is  to  see  the  fou^^To*^ 
church  do  her  duty,  that  he  ought  to  establish  the  true  ^ch'^othfr. 
religion,  suppress  and  punish  the  false,  and  so  consequently 
must  discern,  judge,  and  determine  what  the  true  gather- 
ing 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  pro- 
posing 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  deter- 
mine what  their  duties  are,  when  they  do  right,  and  when 
they  do  wrong :  and  this  not  only  to  manifest  error,  (for 


326  TIIK    BLOUDY    TENENT 

then  they  say  every  passenger  may  reprove)  but  in  their 

ordinary  course  and  practice. 
tild  *f"th'        ^^^^  similitude  of  a  physician  obeying  the  prince  in  the 
plescribing  body  politic,  but  prescribing  to  the  prince  concerning  the 
cuti  "in  civil  prince's  body,   wherein  the  prince,  unless  the  physician 
tiio  pilj-si-    manifestly  err,  is  to  be  obedient  to  the  physician,  and  not 

ciau  to  the  i        •      i  ^     i  i         •    •  •       i  •  i         '         i  i      i  j 

magistrate    to  bc  ludsc  of  the  ijlivsician  m  his  art,  but  to  be  ruled  and 

concerning  o       o  i.     ./ 

Mb  body,  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  con- 
cerning the  bodies  and  goods  of  the  subjects,  and  is  himself, 
if  a  member  of  the  church  and  witliin,  subject  to  the  power 
of  the  Lord  Jesus  therein,  as  any  member  of  the  church  is, 
1  Cor.  V. 


CHAP.  CXXVIL 


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. 
^twelfth       « 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  mani- 
fest by  their  casting  out  to  be  injurious  to  the  good  of  the 
state,  yet  such  offences  of  excommunicate  persons,  which 


uuineU. 


OF    PERSECUTION    DISCUSs'd.  327 

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  magis- 
trates, 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  magis- 
trate 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. 


328  THE    BLOUDY    TENENT 

"  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 
af^ainst  masters,  wives  against  their  husbands,  without  ac- 
quainting 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  Avith  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  prcetensi,  because  this  pre- 
serves 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." 


OF    PERSECUTION    DISCUSs'd.  329 

Truth.  In  this  passage,  as  I  said  before,  I  observe  how 
weakly  and  partially  they  deal  with  the  souls  of  magis- 
trates, 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  com- 
mission according  to  the  particular  interests  of  their  own 
ends,  or  at  the  best  their  consciences. 

I  grant  the  word  of  the  Lord  is  the  only  rule,  light,  and  xo  give  the 
lantern  in  all  cases  concerning  God  or  man,  and  that  the  of  the  church 

to  the  civil 

ministers  of  the  gospel  are  to  teach  this  way,  hold  out  this  magistrate 

^      i.  J  ^  (as  before), 

lantern  unto  the  feet  of  all  men ;  but  to  give  such  an  abridge  ms 
absolute  power  in  spiritual  things  to  the  civil  magistrate,  what 'L^u' 
and  yet  after  their  own  ends  or  consciences  to  abridge  it,  with  hoiy 

...  things?  &c. 

is  but  the  former  sportmg  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  : — 

First,  a  clear  grant  that  when  the  church  complaineth  An  evident 

^  '-  contradic- 

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  ^onSsion "f 
of  the  peace  and  welfare  of  the  state,  they  ought  not  to  end^f^cMi 


330  THE    BLOUDY    TENENT 

fvhcTdvu*'  break  down  those  bounds,  and  so  to  censure  immediately 

b'rokeMt'u  for  such  sins  which  hurt  not  their  peace.     And  in  the  last 

ihaVcwii     place,  they  acknowledge  the  magistrate  hath  no  power  to 

hurt.  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." 


CHAR  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  ? 

A  grievous        Truth.  I  observe  secondly,  what  a  deep  charge  of  weak- 

oiri^uan''*   ^^^®  ^^  ^^^^  upon  the  church  of  Christ,  the  laws,  govern- 

tli'e  Kling"(ff  ment,  and   officers   thereof,    and   consequently  upon  the 

Lord  Jesus  himself:  to  wit,  that  the  church  is  not  enabled 

with  all  the  power  of  Clirist  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  tliis  be  told  in  Gath,  nor  heard  in  Askelon ! 
and  oh !  how  dim  must  Heeds  that  eye  be,  which  is  blood- 
shot 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 


OF   PERSECUTION    DISCUSs'd.  331 

punish   without    exception    all    excommunicate    persons, 
within  so  many  months  ?" 

Truth.  It  may  be  this  hath  reference  to  a  law  made  ^  strange 

•'  law  in  New 

formerly  in  New  England,  that  if  an  excommunicate  per-  ^^^^t 
son  repented  not  within,  as  I  have  heard,  three  months  communis 
after  sentence  of  excommunication,  then  the  civil  magis- '^^^^"^''"''" 
trate  might  proceed  with  him. 

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  accord- 
ing; to  such  principles,  if  the  magistrate  himself  should  be  a  dangerous 

='  11^  O  ^  ^    doctrine 

cast  out,  he  ou2;ht  to  be  proceeded  against  by  the  civil  ^s^inst  aii 

'  O  i  O  ./  civil  magis- 

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. 

Thirdly,  from  this  confession,  that  the  magistrate  ought  Many  sins 

•"^  '  _      =>  o        prohibited 

not  to  punish  for  many  sins  above-mentioned,  I  observe  ^  u^fg^ed  b 
how  they  cross  the  plea  which  commonly  they  bring  for  trat^nd 
the  magistrates  punishing  of  false  doctrines,  heretics,  &c.,  charge*^him^° 

.  ...  ,  .  •11  11      to  punish 

(viz.,  Rom.  xiu..  The  magistrate  is  to  punish  them  that  do  aiisin.Rom. 
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  ob- 
ject 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. 

Fourthly.  I  dare  not  assent  to  that  assertion,  "  That  original  sin 

^  "^  ^  charged  to 

even  original  [sin]  remotely  hurts  the  civil  state."     It  is  f'^fbut  fet'e 
true  some  do,  as  inclinations  to  murder,  theft,  whoredom,  g{ate!^  "^'^ 


332  THE    BLOUDY    TENENT 

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. 

ih^trates       Peace.  Let  me,  in  the  last  place,  remind  you  of  their 

hM*!-' cfv"  *°  charge  against  the  magistrate,  and  Avhich  -will  necessarily 

compaints.   ^^^^^  ^^  ^^^  wroug  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,   Avithout   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  ? 
Thousands        Secondlv,  tliis  is  built  upon  a  supijosition  of  what  rarely 

of  common-  •'  i  i  x  j 

no^truJ'*""*  falls  out  iu  the  world,  to  Avit,  that  there  must  necessarily 

Christ!"      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  ! 

The  com-  Thirdly,  the  maoistrates'  office,  accordino-  to  their  own 

plaints  of  ''  "  ^  ^ 

'^^eri'-'frfiun-  e^^^^^j  propcrly  respecting  the  bodies  and  goods  of  their 
iTiiancro^f     subjects,  and  the  whole  body  of  the  commonweal  being 
iiiaguirate.  madc  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  com- 
plaints   of    any    such    petitioners — children,    wives,    and 
servants — against  oppression,  &c. 
They\*ho         Peace.  I  liavc  long  observed,  that  such  as  have  been 

give  to  o  ■> 

mof^rm  is  ^eady  to  ascribe  to  the  civil  magistrate  and  his  sword  more 
nwi\^lli  to  than  God  hath  ascribed,  have  also  been  most  ready  to  cut 


OF    PERSECUTION    DISCUSS  D.  333 

off  the  skirts,  and,  In  case  of  his  inclinlno;  to  another  con-  disrobe  them 

~  of  what  ia 

science  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. 

What  power  magistrates  have  in  public  assemblies  of  churches,  isth  head. 

"  First,"  say  they,  "the  churches  have  power  to  assemble 
and  continue  such  assemblies  for  the  performance  of  all 
God's  ordinances,  Avithout  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  sacra- 
ments, 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  pro- 
fessed enemies,  then  we  may  much  more  under  Christian 
magistrates,  else  we  were  worse  under  Christian  magis- 


334  THE    BLOUDY    TENENT 

trates  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  coun- 
tries 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  them- 
selves 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  agree- 
ment, once  in  a  month,  consult  of  such  things  as  make  for 
the  good  of  the  churches. 

"  Secondly.  The  time  of  this  meeting  may  be  some- 
times at  one  place,  sometimes  at  another,  upon  the  lecture 


OF    PERSECUTION    DISCUSs'd.  335 

day  of  every  church  where  lectures  are :  and  let  the  lec- 
ture 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  jurisdic- 
tion 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.  xl.  28. 

"  Fourthly.  The  great  blessing  and  special  presence  of 
God  upon  such  assemblies  hitherto. 


336  THE    BLOUDY    TENENT 

"  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. 

A  strange         Truth.  I  mav  well  compare  this  passao;e  to  a  double 

double  pic-  •'  ... 

ture.  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,  de- 
formed look  of  a  mere  human  invention. 
The  great         Concerning  the  former,  they  prove  the  true  and  un- 
thetrue       questionable    power    and    privilege    of    the    churches   of 
Christ!"^     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  chui'ches'  practice,  I  desire  may 
take  deep  impression,  Avritten  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  Clu'ist,  he  enlargeth 
and  amplifieth  so  far,  that  he  calls  it  a  usurpation  of 
some  magistrates  to  determine  the  time  and  place  of  wor- 
ship :  and  says,  that  rather  the  churches  should  be  left  to 
their  inoffensive  liberty. 
To  hold  with  Upon  which  grant  I  must  renew  my  former  query, 
dlStncM      whether  this  be  not  to  walk  in  contradictions,  to  hold  with 

light  yet  walk  in  darkness  ?  for, — 
Themagis-        How  cau  tlicy  Say  the  magistrate  is  appointed  by  God 
ihicf  gover-  ^^^  Christ  thc  guardian  of  the  Christian  church  and  wor- 
ohurch.'and  ^'^U^j  bouud  to  sct  up  the  truc  church,  ministry,  and  ordi- 
down'^.ot  to  nances,  to  see  the  church  do  her  duty,  that  is,  to  force  her 


OF    PERSECUTION    DISCUSS'd.  337 

to  it  by   the  civil   sword :    bound  to   suppress    the    false  f^^^  "^^^l^ 
church,   ministry,   and  ordinances,   and    therefore,   conse-  umi'oT  ""^ 
quently,  to  judge  and  determine  which  is  the  true  church,  ""^*''"^- 
Avliich  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. 

As  if  the  master  or  o;overnor  of  a  ship  had  power  to  Two  simiii- 

°  .   -^  ^  tudes,  iUus- 

iudo-e  who  were  true  and  fit  officers,  mariners,  &c.,  for  the  t'-atingthe 

«'        °  ->  J  ;3  magistrate 

managing  of  the  ship,  and  were  bound  to  see  them  each  both°gover- 
perform  his  duty,  and  to  force  them  thereunto,  and  yet  he  "hurcii'and 
should  be  a  usurper  if  he  should  abrids-e  them  of  meetino- incommand- 
and   managmg  the   vessel   at   their  pleasure,   when  they 
please,  and  how  they  please,  without  and  against  his  con- 
sent.    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  ? 

Secondly,   by  their  grant  in  this  passage,  that  God's  if  a  church 
people  may  thus  assemble  and  practise  ordinances  without  Se  without 

^  •  1  (>     1  •  T    •     n  1  ^""^  against 

and  against  the  consent  oi  the  magistrate,  1  infer,  then  the  magis- 

trate's  con- 

also  may  they  become   a  church,  constitute   and  gather  ff^^^^fJ^ 
without  or  against  the  consent  of  the  magistrate.     There-  more'consti- 
fore  may  the  messengers  of  Christ  preach  and  baptize,  that  become  a 
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 

z 


338  THE    BLOUDY    TENENT 

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 : 
oro«s  ar-  ^  auswcr,  as  before,  who  sees  not  herein  partiality  to 
tiai'ty-  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. 

If  the  civil        How  agrees  this  with  their  former  and  general  assertion, 

magistrate  ... 

be  to  build    that  the  civil  magistrate  must  set  up  the  Christian  church 

the  spiritual  •-'  ■■■ 

hou8e"he'''"  ^^^  worship  ?     Therefore,  by  their  own  grant,  he  must 
inui«judge  ju^ge  the  godly  themselves,  he  must  discern  who  are  fit 

matter  for  the  house  of  God,  living  stones,  and  what  unfit 

matter,  trash  and  rubbish. 
A  close  and       Thosc  worthv  mcu,  the  authors  of  these  positions,  and 

faithful  in-  .      .  .  , 

terrogator)-   othcrs  of  their  iudo-ment,  have  cause  to  examine  their  souls 

to  the  con-  Jo  ' 

the^amho/g  with  fcar  and  trembling  in  the  presence  of  God  upon  tliis 

positions,     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  Avere  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,  Avhethcr  or  no  they  could  not  be  Avillingly  shut  of 

the  civil  power,  and  left  only  to  their  inoffensive  liberties  ? 

u.«m,ocoI^      I  could  also  put  a  sad  query  to  the  consciences  of  some, 

practiM"'*''  vijc.,  what  should  be  the  reason  why  in  their  native  country, 

whez'c   the   magistrate   consenteth   not,   they  forebore  to 


OF    PERSECUTION    DISCUSS  D.  339 

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. 

Lastly,  it  may  be  questioned,  how  it  comes  to  pass  that  a  marvei- 

1        T  o  1  1  15T1  lous  chal- 

m  pleadmg  tor  the  church  s  liberty  more  now  under  the  i<^nge  oi 

"^  more  liberty 

Christian  magistrate,  since  the  Christians  took  that  liberty  undgj'^''""'* 
in  dangerous  times  under  the  heathen,  why  he  quotes  to  magfstrTte 
prove    such   liberty,    Pharaoh's   hindering   the    Israelites  thrheathra. 
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  kncAV  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  hin- 
dering 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  j)rinces  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  ? 


z  2 


340 


THE    BLOUDY    TENENT 


CHAP.  CXXXL 


more  freely 
break  the 
commands 
of  the 
Cliristian 
than  of  the 
heathen 
magistrate. 


If  the  ma-         Pcttce.  It   IS  pliiusible,   but  nut  reasonable,  that   God's 

gistrates  .  ,       .  ,  .  ,  .    .  ■, 

wereap.  people  should  (considering  the  drift  of  these  positions) 
'^overnorrof  ^'-"^I'^ct  iiiore  liberty  under  a  Christian  than  under  a 
irwiTtMiot''  heathen  magistrate.  Have  God's  people  more  liberty  to 
tiiam'iris^-  break  the  eommand  of  a  Christian  than  a  heathen  gover- 

ians  should  •      ?        i  i  it  f 

nor  ?  and  so  to  set  up  Christ  s  chui'ch  and  ordinances  alter 
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  punisliing  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.  HI.  [13,]  Avhat  is  but  wood,  hay,  and 
stubble,  though  built,  in  men's  upright  intention,  on  that 
foundation,  Jesus  Christ. 

But,  to  wind  up  all,  as  it  is  most  true  that  magistracy  in 
government  general  is  of  God,  Rom.  xiil.,  for  the  i)reservatlon  of  man- 

In  general  of  "  '  ^1 

^pw'iXinds  ^^^^^  "^  ^^^'^^  order  and  peace — the  world  otherwise  would 

Pet.!i''i3.    he  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 


Th }  neces 
slty  of  civil 


OF    PERSECUTION    DISCUSS  D.  341 

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,  conunimicate  unto  them,  and  betrust  them 
with. 

All   lawful   magistrates  in  the   world,  both  before  the  civii  magis- 

n    r^^      •  t  t       •  /  •  1  trates  are 

commo;  or  Christ  J  esus  and  smce,  ( exceptms;  those  un-  derivatives 

*=  _  ^  '    \  i         &  from  the 

paralleled  typical  magistrates  of  the  church  of  Israel)  are  fountains  or 
but  derivatives  and  agents  immediately  derived  and  em-P*°i'^®- 
ployed  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  them- 
selves, which  power,  might,  or  authority  is  not  religious, 
Christian,  &c.,  but  natural,  human,  and  civil. 

And  hence  it  is  true,  that  a  Clmstian  captain,  Christian  4ag?'u,aie^ 
merchant,  physician,  lawyer,  pilot,  father,  master,  and  so  magTstrate 

,1  •    ,        ,         a  •  X    •  t'lan  an  un- 

consequently  magistrate,  &c.,  is  no  more  a  captain,  mer-  believing. 
chant,  physician,  lawyer,  pilot,  father,  master,  magistrate, 
&c.,  than  a  captain,  merchant,  &c.,  of  any  other  conscience 
or  religion. 

It  is  true,  Christianity  teaches  all  these  to  act  in  their  '^^^^^'^^f' 
several   callings  to  a  higher  ultimate    end,   from   higher  P^'^;f^^^j"y 
principles,  in  a  more  heavenly  and  spiritual  manner,  &c.      '"^^' 


342  THE    BLOUDY    TENENT 


CHAP.  CXXXII. 

Peace.  Oh !  that  thy  light  and  brightness,  dear  Truth, 
mio-ht  shine  to  the  dark  world  in  this  particular :  let  it  not 
therefore  be  grievous,  if  I  request  a  little  further  illus- 
tration of  it. 

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  Clmstian  mariner  or  pilot  in  the  world. 

The  magis-   and  may  perform  that  work  with  as  much  safety  and  speed : 

pilot  in  tho  yet  have  they  not  command  over  the  souls  and  consciences 

sliip  of  the  .  .  1111 

common-  qi  their  passcugcrs,  or  manners  under  them,  although  they 
may  justly  see  to  the  labour  of  the  one,  and  the  civil  be- 
haviour of  all  in  the  ship.  A  Christian  pilot,  he  performs 
the  same  work,  as  likewise  doth  the  metaphorical  pilot  in 
the  sliip  of  the  commonweal,  from  a  principle  of  knowledge 

Christianity  ^^^^  cxpcriencc ;  but  more  than  this,  he  acts  from  a  root  of 

(hri'straa     thc  fcar  of  God  and  love  to  mankind  in  his  whole  course. 

course.  Secondly,  his  aim  is  more  to  glorify  God,  than  to  gain  his 
pay,  or  make  liis  voyage.  Tliirdly,  he  walks  heavenly  with 
men  and  God,  in  a  constant  observation  of  God's  hand  in 

The  Chris-    storms,  calms,  &c.     So  that  the  thread  of  navigation  being 

tian  pilot  _        ^  .       . 

''ower"o'vT  equally  spuu  by  a  believing  or  imbelieving  pilot,  yet  is  it 
ills  nmrinels  th'awn  ovcr  with  the  gold  of  godliness  and  Christianity  by 
yrr'i'Than     ^  Chi'istiau  pilot,  while  he  is  holy  in  all  manner  of  Chris- 

tho  unchris-    ,  •        • ,  i      -r>  •       i  _  -r-»  i         i  i  /-xi      •      •  mi 

t  ian  or  pagan  tiamty,  1  I'et.  1.  15.  iiut  lastly,  the  Christian  pilots 
power  over  the  souls  and  consciences  of  liis  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  liis  place,  &c. 


OF    PERSECUTION    DISCUSs'd.  343 

Peace.  I  shall  present  you  with  no  other  consideration 
in  this  first  part  of  the  picture,  but  this  only. 

Although  the  term  heathen  is  most  commonly  appropri-  J^^f  ,*®™^ 
ated  to  the  wild  naked  Americans,  &c.,  yet  these  worthy  ^ag^^^a^te 
men  justly  apply  it  even  to  the  civilized  Romans,  &c. ;  and 
consequently  must  it  be  applied  to  the  most  civilized  anti- 
clu-istians,  who  are  not  the  church  and  people  of  God  in 
Christ. 

Truth.  The  word  t]"ii3  in  the  Hebrew,  and  Wvr\  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  chvirch  gathered  unto  Cluist  Jesus,  in  particular 
and  distinct  congregations  all  the  world  over. 

Translators  promiscuously  render  the  words.  Gentiles,  ah  out  of 

^  ''  Christ  are 

heathens,  nations :  whence  it  is  evident  that  even  such  as  Jlf'''^^"-',, 

'  that  IS  of  the 

profess  the  name  of  Christ  in  an  unregenerate  and  im-  Gentuek'"^ 
penitent   estate,  whether  papist,  or  protectant,  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  wliich  he 
quotes  the  practice  of  Josiab 


344  THE    BLOUDY    TENENT 

jopiahatyro      All.  Joslali  was  in  the  type:  so  are  not  now  the  several 
Jesus,  the     o-overnors    of    commonweals,  kings  or  governors  of   the 

king  of  the     »  '  O  o 

church.  church  or  Israel;  whose  state  I  have  })roved  to  be  a  non- 
such, and  not  to  be  paralleled  but  in  the  antitype,  the  par- 
ticular church  of  Christ,  where  Clirist  Jesus  alone  sits 
King  in  his  own  most  holy  government. 

Secondly,  they  propound  meetings  or  assemblings  ordi- 
nary, stated,  and  constant,  yearly  and  monthly,  unto 
wluch  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. 

An  unjust         ^o  tliesc  I  aiiswcr,  If  they  intend  that  the  civil  magis- 

aud  partial  •'  ~ 

ubertyfo  tratc  sliould  permit  liberty  to  the  free  and  voluntary 
8crences?and  Spiritual  meetings  of  their  subjects,  I  shall  subscribe  unto 
unto  all'  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  juris- 
diction 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  appro- 
bation, 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 
liljcrty  to  them,  their  consciences,  and  meetings,  and  not 
to  those  of  his  own  religion  and  conscience  also,  how  wall 


OF    PERSECUTION    DISCUSS  D.  345 

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  fellow- 
ship, God's  glory,  &c.,  prove  such  particular  ways  of 
glorifying  God,  without  some  precept  or  precedent  of  such 
a  kind. 

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  com-  The  com- 
mission.  Matt,  xxvin.  [19,1  to  preach  and  baptize,  that  is,  Matt.xxvni 

'  L       5J     ^      r  1  '  'of  preaching 

to  gather  churches  unto  Christ.  fP*?  ''^p-  , 

O  tizmg,  not 

For  as  for  the  first,  the  churches  are  not  ministers  of  rect^^'^'t^o  the 
the  gospel ;  the  angels  or  messengers  of  the  churches.  Led  teaJh- 
and  the  churches  themselves,  were  distinct.  Rev.  ii.  and  least  of  aii 

to  the  com- 
jll,  monwealth. 

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,  llom.  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  a  query 
these  to  have  care  of  all  the  churches.  now  the  caro 

of  all  tho 

Peace.  Dear  Truth,  who  can  hear  this  word,  but  will  churches  ? 


346 


THE    BLOUDY    TENENT 


A  ministry 
before  tho 
churcli. 


presently  cry  out.  Who  then  may  rightly  challenge  that 
commission,  and  that  promise?  Matt,  xxviii.,  &c. 

Truth.  Sweet  Peace,  in  due  place  and  season  that 
fpiestion  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. 


Acts  XV., 

commonly 

muapplicd 


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  deter- 
mination of  the  churches." 

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  seemcth  cjood  to  the  Holy  Spirit 
and  to  us  J  and  should  not  leave  particular  determinations 
to  the  particular  churches,  in  which  sometimes  are  very 
few  able  guides  and  leaders. 


OF   PERSECUTION    DISCUSS'd.  347 

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. 

Truth.  Doubtless  there  is  a  strong  conviction  in  their  chrisfs  pro- 

inise  and 

souls  of  a  professed  promised  presence  of  the  Lord  Jesus  presence 

■•■■'■■'■  only  makes 

in  the  midst  of  his  church,  gathered  after  his  mind  and  bressed!"*^^^ 
will,  more  than  unto  such  kind  of  assemblies,  though  con- 
sisting 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. 

Truth.  There    is    doubtless    a    promise    of     Christ's  The  promise 
presence   in   the   midst  of  his  church  and  congregation,  presence, 

JT  o      o  ^  U3.ii.  xvili.. 

Matt,  xviii.  [20;]  but  the  promise  of  Christ's  presence,  ^i^^^'^'^i^J^^^ 
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  wliich  messengers,  if 
Christ  Jesus  will  be  pleased  to  send  such  forth,  that 
passage.  Acts  xv.,  will  be  precedential. 

Peace.  The  fourteenth  general  head  is  this,  viz..  What  nth  po- 

,  .  sitlnn  ex- 

power  particular  churches  have  particularly  over  magis-  amined. 

trates. 

"  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. 


THE    BLOUDY    TENENT 

"  Thirtlly,  They  may  censure  all  within  the  church, 
1  Cor.  V.  11. 

"  But  tlie  magistrates  are  within  the  church,  for  they 
arc  citlier  without,  or  within,  or  above  the  church :  not 
tlic  first,  nor  the  last,  for  so  Christ  is  only  above  it. 

"  Fourthly,  the  cliurch  hath  a  charge  of  all  the  souls  of 
the  members,  and  must  give  account  thereof,  Ileb.  xiii. 

17. 

Fifthly,  Christ's  censures  are  for  the  good  of  souls,  1 
Cor.  V.  6 ;  but  magistrates  must  not  be  denied  any  privi- 
lege 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 
arc  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.  Fourtlily,  wdiat  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  oifence.  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, — " 


OF    PERSECUTION    DISCUSs'd.  349 


CHAP.   CXXXV. 

Truth.  These  arguments  to  prove  tlu  uuiglstrate  sub- 
ject, 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. 

First,  where  they  name  the  church  in  this  whole  pas-  Christ's  ad- 

niiiiistra- 

sage,  whether  they  mean  the  church  without  the  ministry  tionsare 

o    '  ./  •'    charged 

or  governors    of   it,  or   with   the    elders    and   governors  fi'flfiiX" 
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  ? 

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  Archippiis, 
&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.  The  minis- 

.  .  ters  or  go- 

and  espoused  the  churches  to  Christ,  I  question  whether  vernors  of 
their  power   to    edification    was   not   a   power   over    the  acknowied^- 
churches,  as  many  scriptures  seem  to  imply.  dfspensa-"^ 

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  tlie  rulers  thereof, 
Heb.  xiii.  17.    Those  excellent  men  concealed  not  this  out 


tions. 


350  THE    BLOUDY    TENENT 

of  ignorance,  and  tlicrcfore  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 
A  paradox ;  imijlicd  tlic  govcmors  of  it.     And  is  It  not  wonderful  In 

magistrnteB  '■  . 

made  the     j^j^y  gobcr  cve,  how  the  same  persons,  magistrates,  can  be 

Judges  of  the        •/  •'     '  '^  -^  o 

and'gover-    cxaltcd  ovcr  the  ministers  and  members,  as  being  bound  to 
Soct     establish,  reform,  suppress  by  the  civil  sword  in  punishing 
by  them,      tlic  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  inmicdiately 
concern  the  execution  of  their  civil  office.  In  judicial  pro- 
ceeding ? 
Queon  Eliza-      Peace.  The  prelates  In  Queen  Elizabeth's  days,  kept 
truer  to  their  ^^^^^  uiorc  plalnucss  to  tliclr  principles:  for,  acknowledging 
fhM  m!i?y    the  queen  to  be  supreme  In  all  church  causes,  according  to 
spirit'and     tlic  tltlc  and  powcr  of  Henry   VIII.   her  father,  taken 

profession.      n  i  i       '  I'li 

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. 
Mr.  Bar-  Truth.  Therefore,  sweet  Peace,  it  was  esteemed  capital, 

rowe's  pro-     .  ,••./« 

fession  con-  in  that  faltliful  witness  of  so  much  truth  as  he  saw,  even 

cerning 

^1"''-';'  .,     unto  death,  ]VIr.  Barrowe,  to  maintain  before  the  lords  of 

Elizabeth.  ^  ^ 

the  council,  that  the  queen  herself  was  subject  to  the 
power  of  Christ  Jesus  In  the  church :  which  truth  over- 
threw that  other  tenent,  that  the  queen  should  be  head  and 
supreme  In  all  church  causes.' 

Peace.    Those   bishops   according   to   their    principles, 

■  [See  Noiil's  Hist,  of  Puritans,  i.  ?,h^,  edit.  1837.] 


OF    PERSECUTION    DISCUSS  D.  351 

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  magis- 
trate in  church  affairs,  though  they  waive  the  title,  and 
will  not  call  them  heads  or  governors,  Avhich  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  nursino- 
mothers,  Isa.  xlix.^  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  sj^iri- 
tual  and  Christian  fellowship  ;  which  doubtless  they  could 
not  do,  were  the  magistrate  supreme  governor  under 
Christ  in  ecclesiastical  or  church  causes,  and  so  conse- 
quently the  true  heir  and  successor  of  the  apostles. 

*  Is  not  this  too  like  the  pope's  yet  holding  out  his  slipper  to  the  lips 
profession   of  servus   servorum   Dei,       of  princes,  kings,  and  emperors  ? 


352  THE    BLOUDY    TENENT 


CHAR  CXXXVI. 

5tii  iiead.         Peace,  The  fifteenth  head  rims  thus  :  viz.,  In  what  cases 

oxaniinud. 

must  churches  proceed  ivith  magistrates  in  case  of  offence. 

"  We  like  it  well,  that  churches  be  slower  in  pro- 
ceeding 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  re- 
spect 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, 
wliich  may  be  further  cleared  by  intelhgence  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,  wliich  they  plainly  see  Christ  hath  resolved  in  his 
word,  and  will  ratify  in  heaven." 

Truth.  If  the  scope  of  this  head  be  to  qualify  and  adorn 
Christian  impartiality  and  faithfulness  with  Christian  wis- 
dom 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  ad- 
mitted members  of  the  commonweal  but  such  as  are  first 
members  of  the  church — which  nuist  necessarily  run  the 
church  upon  that  temptation  to  feel  the  pulse  of  the  court 


OF    PERSECUTION    DISCUSs'd.  353 

concerning  a  delinquent  magistrate,  before  they  dare  pro- 
ceed— I  say,  let  such  practices  be  brought  to  the  touch- 
stone of  the  true  frame  of  a  civil  commonweal,  and  the  true  J^^  ^"^en- 

■'  tions  of  men 

frame  of  the  spiritual  or  Christian  commonweal,  the  church  fro^the'"^ 

of  Christ,  and  it  will  be  seen  what  wood,  hay,  and  stubble  tSs  of^vii 

of  carnal  policy  and  human  inventions  in  Christ's  matters  common- 
weals. 
are  put  m  place  of  the  precious  stones,  gold,  and  silver  of 

the  ordinances  of  the  most  high  and  only  wise  God. 


CHAP.  CXXXVII. 


Peace.  Dear  Truth,  we  are  now  arrived  at  their  last  leth  and 
head  :  the  title  is  tliis,  viz., —  examined. 

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  ;  Pro  v.  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."  ' 

Truth.  In  this  head  are  two  branches  : — first,  concern-  a  great 

question, 
A   A 


354  THE    BLOUDY    TENENT 

tiier  on'r  ^"o  ^^^  clioice  of  magistrates,  that  such  ought  to  be  chosen 
bors'tCri^  as  are  church  members  :  for  which  is  quoted,  Exod.  xviii. 
ed.'godiy"    21  ;  Deut.  xvii.  15  ;  Pro  v.  xxix.  2. 

a  particular       Uuto  which  I  auswcr  :  It  wcrc  to  be  wished,  that  since 

estate,  be     tiie   point   is   so   weighty,  as  concerning  the  pilots  and 

chos"cn^or    steersmen  of  kingdoms  and  nations,  &c.,  on  whose  abilities, 

magistrates.  ^^^^^  ,^^^j  faithfulncss  dcpcuds  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  as- 
sent 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  ac- 
cording to  the  command  of  God,  Deut.  xvii.,  chosen  their 
judges  and  kings  within  themselves  in  Israel :  then  I  pro- 
pose these  necessary  queries  ; — 
\^^lf■  ""'      First.  Whether  those  are  not  lawful  civil  combinations, 
cilurdies  of  societies,  and  communions  of  men,  in  towns,  cities,  states, 
not'^  are     ^^.  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, 
beinMivid-  ''^cknowlcdgc,  that   the   world  divided  into  thirty  parts, 
^hirtyVrtp,  twenty-five  of  that  thirty  have  never  yet  heard  of  the 
never \iclrd  namc   of   Clirist :    if    rthereforel    their  civil  politics  and 

of  Christ.  1  •  •  1  11 

combmations  be  not  lawful,  because  they  are  not  churches 


OF    PERSECUTION    DISCUSS  D.  355 

and  their  magistrates  church  members,  then  disorder,  con- 
fusion, and  all  unrighteousness  is  lawful,  and  pleasing  to 
God. 

Secondly.    Whether   in   such   states   or   commonweals  ^J*^f"'  ^^'^'^^ 

•^  01  crowns 

where  a  church  or  churches  of  Christ  are  resident,  such  government 
persons  may  not  lawfully  succeed  to  the  crown  or  govern-  chri°thin"°' 
ment  in  Avhom  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. 

Thirdly.  Since  not  many  wise  and  noble  are  called,  but  ^ew  chris- 

•'  •'  tians  wise 

the  poor  receive  the  gospel,  as  God  hath  chosen  the  poor  andq"uaiia'ed 
of  the  world  to  be  rich  in  faith,  1  Cor.  i.  26,  James  ii.  5  :  s?Itf' ""'"^ 
whether  it  may  not  ordinarily  come  to  pass,  that  there 
may  not  be  found  in  a  true  church  of  Christ,  which  some- 
times 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. 

Fourthly.  If  magistrates  ought,  that  is,  ought  onlt/,  to  some  pa- 
be  chosen  out  of  the  church,  I  demand,  if  they  ought  not  tMUsTgrer" 
also  to  be  dethroned  and  deposed  when  they  cease  to  be  of  of  mfgls-"^ 
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 

A  A  2 


356  THE    BLOUDY    TENENT 

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  scrip- 
tures alleged  ? 

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 

tures^E^odi^^^^^cr  thc  scvcral  civil  governments   of  the  world.     In 

xviilancT"  ■  which  cliurclies,  the  Israel  of  God  and  kingdom  of  Christ 

paralleled     Jcsus,  such  Only  are  to  be  chosen  spiritual  officers  and 

in  tlio  true 

i8raei"bv  oOvcmors,  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  them- 
selves, 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  Avorld  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 


Israel,  by 
1  Tim.  iii 
and  Tit.  i 


OF    PERSECUTION    DISCUSs'd.  357 

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  profanlno- 
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  com- 
bustions 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. 

Peace.  The  first  is  that  of  the  Ninevltes'  fast,  commanded  The  Nine- 

vites'  fast 

by  the  king  of  Nineveh  and  his  nobles  upon  the  preaching  examined. 
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.  xll.  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 


358  THE    BLOUDY    TENENT 

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 
rio-ht  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  per- 
sons and  prayers  in  themselves  abominable. 
Object.  If  it  be  said,  why  did  Christ  approve  this  example  ? 

Answer.  I  auswcr,  thc  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 
noAv  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  be- 
trust  them  with. 

But  no  people  can  bctrust  them  with  any  spii'itual  power 
in  matters  of  worsliip ;  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  1.  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  repent- 


OF    PERSECUTION    DISCUSS'd.  359 

ance ;  but  not  to  force  the  consciences  of  people  to 
worship. 

If  it  be  said,  what  must  be  attended  to  in  this  example  ?  Object. 

Two  things  are  most  eminent  in  this  example.  Answer. 

First.  The  great  work  of  repentance,  which  God  calls 
all  men  unto,  upon  the  true  preaching  of  his  word. 

Secondly.  The  nature  of  that  true  repentance,  whether  How  Eng- 

•^  ^  /  '  land  and 

legal  or  evangelical.  The  people  of  Nineveh  turned  from  ^^^j"^""  "''^y 
the  violence  that  was  in  their  hands  :  and  confident  I  am,  ^p^''^'^- 
if  this  nation  shall  turn,  though  but  with  a  legal  repent- 
ance, from  that  violent  persecuting  or  hunting  each  of 
other  for  religion's  sake, — the  greatest  violence  and  hunting 
in  the  Avilderness  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.,  continvie  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. 

Truth.  For  the  clearino;  of  this  scripture,  I  must  pro-  Luke  xxii., 

^      _  I  ^  ■•■  the  selling 

pose  and  reconcile  that  seeming  contrary  command  of  the  f^^^,'^°^^ 
Lord  Jesus  to  Peter,  Matt.  xxvi.  [52,]  Put  up  thj  sword  cZed.'^''' 
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. 


360  THE    BLOUDY    TENENT 

Secondly,  in  tlic  same  sense  at  the  same  time.  Matt, 
xxvi.  52,  commanding  Peter  to  put  up  his  sword,  he  gives 
a  threefokl  reason  thereof. 

1.  (vcr.  52,)  From  the  event  of  it :  for  all  that  take  the 
sword  shall  perish  hy  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  sicord  shall  perish  by  the  sivord. 
A  threefold        Truth.  There  is  a  threefold  taking  of  the  sword :  first, 

taking  of 

the  sword,  jjy  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,  op- 
pressors, tyrants,  ships,  navies,  &c.  Neither  of  these  can 
it  be  imao'ined  that  Christ  Jesus  intended  to  Peter. 

o 

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  rea- 
son, 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 


OF    PERSECUTION    DISCUSs'd.  361 

directly  contrary  to  the  nature  of  Christ  Jesus,  his 
saints  and  truths,  that  throats  of  men,  which  is  the  high- 
est 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  over- 
come by  three  weapons  of  a  spiritual  nature,  Rev.  xii.  1 1 ; 
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. 

Peace.  I  shall  propose  the  last  scripture  much  insisted  Rev  xvii. 
on  by  many  for  carnal  weapons  in  spiritual  cases.  Rev.  j'ng  of  the 
xvii.  16,  The  ten  liorns  which  thou  sawest  upon  the  beast,  ^ssed/^^ 
these  shall  hate  the  whore,  and  shall  make  her  desolate  and 
naked,    and  shall   eat   her  Jlesh,   and  shall  hum  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 


362  THE    BLOUDY    TENENT 

whore,  shall  be  a  true,  chaste,  Christian  hatred  against 
anti-christlan,  whorish  jn-actices  ?  &c. 

Thirdly,  or  rather  that  this  hating,  and  desolating,  and 
makino-  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  iiseth  to  be  with 
all  Avhores  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  be- 
wail 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. 


OF    PERSECUTION    DISCUSs'd.  363 

Peace.  We  have  now,  dear  Truth,  through  the  gracious 
hand  of  God,  clambered  up  to  the  top  of  tliis  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  persecu- 
tions ? 

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  ex- 
periences of  former  and  present  slaughters,  prevail  with 
the  sons  of  men,  especially  with  the  sons  of  peace,  to  de- 
part 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  con- 
stant 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 


364  THE    BLOUDY    TENENT,  ETC. 

by  that  bloody  beast  unite  the  independents  and  presby- 
terians. 

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. 


ROGER  WILLIAMS, 


OV   PROVIDENCE,    IN   NEW   ENGLAND. 


LONDON : 
IMPRINTED  IN  THE  YEAR  1644, 


TO  THE  IMPARTIAL  READERS 


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  pre- 
pared an  answer  to  be  returned. 

In  the  interim,  some  friends  being  much  grieved,  that  Mr.  cotton's 

reluctancyin 

one,   publicly   acknowledged    to    be    godly,    and    dearly  himself  con- 
beloved,  should   yet   be  so  exposed   to  the  mercy  of  a  ^cut'ionr'^ 
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. 

His  final  answer  was,  "  Had  you  perished,  your  blood  A"  "nmer- 
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 

^  [For   elucidations   of   Uie   refe-       Cotton's  reply,  see  the  Biographical 
rences  made  by  Mr.  Williams  in  this       Introduction.] 
preface  to  his  sufferings,  and  for  Mr. 


368  MR.    COTTON  S    LETTER 

mercies,  more   to   mollify  and   soften,   and  render  more 
humane  and  merciful,  the  car  and  heart  of  that  otherwise 
excellent  and  worthy  man. 
God's  wis-        It   cannot  now  be   iustly   offensive,  that   finding   this 

dom  in  the  >i  •>  \    r      i 

^uwuhjn     letter  public  (by  whose  procurement  I  know  not)  I  also 
this  letter.    pj.gggjjt  to  the  samc  public  view,  my  formerly  intended 

answer. 
Times  of  I  rcjoicc  in  the  goodness  and  wisdom  of  liim  who  is  the 

Christ.  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. 
A  golden  Mine   own   ears   were   glad   and  late    witnesses   of   a 

parliament    hcavculy  spccch  of  ouc  of  thc  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,  Ave  desire  to  see  light,"  &c. 
Times  when      I  kuow  there  is  a  time  when  God  will  not  be  found, 
God  comes    though  men  seek  him  early,  Prov.  i.  [28.] 

too  late. 

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  re- 
turned in  answer  by  the  prophet,  Jer.  xlii.  [13.] 
■yvhoie-  Love  bids  me  hope  for  better  things.      God's  promise 

seekers  the   assurcs  US,  that  his  pcoplc  returning  from  captivity,  shall 
of  Christ      seek  him,  and  pray,  and  find  him,  when  they  seek  him  with 

Jesus.  i.       -/  /^      n  1 

their  whole  heart,  Jer.  xxix.  [13.]  And  God's  angel 
comforts  those  against  all  fears  that  seek  Jesus  that  was 
crucified,  Mark  xvi.  [6]. 

Thy  soul  so  prosper,  whoever  thou  art,  worthy  reader. 


EXAMINED    AND    ANSWERED.  369 

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  Christ  Jesus, 

i  i  whom  he 

alone,  as  he  is  able  to  save  thee  to  the  utmost  from  thy  sins  telcheth! 
and  sorrows  by  his  blood,  so  hath  he  brought  his  Father's 
counsel  from  his  bosom,  and  every  soul  is  bound,  on  pain 
of  etei'nal  pains,  to  attend  alone  [to]  his  laws  and  ordi- 
nances, commands  and  statutes,  Heb.  vii..  Acts  iii.  [23]. 

That  Lord  Jesus,  who  purposely  chose  to  descend  of  The  true 

.  Lord  Jesus 

mean  and  mferior  parents,  a  carpenter,  &c. : —  studied  hu- 

■*•  ^  mility  and 

Who  disdained  not  to  enter  this  world  in  a  stable,  seif-deniai. 
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  Caesar,  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 : — 

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 ;  seekers  of 

11  r>i  !•  •!  •  I*    ^  '     Christ  aro 

although  thou  nndest  him  not  m  the  restoration  oi    nis  sure  of  a 

gracious 

ordinances,  according  to  his  first  pattern  : —  answer,  2 

'  t5  ^  Thess,  V, 

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. 


B   B 


ME.  COTTON'S  LETTER 

EXAMINED    AND    ANSWERED. 


CHAP.  I. 

Mr.  Cotton.  "  Beloved  in  Christ." 

Answer.  Though  I  humbly  desire  to  acknowledge  myself 
uuAVorthy  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  aifectionate  compel- 
latlon  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  ?^ 

'  [It    is]     a    monstrous   paradox,  common  air  together,  &c.     I  am  in- 

that  God's  childrpn  should  persecute  fonned    it    was    the    speech   of   an 

God's  children,  and   that  they  that  honourable  knight  of  the  parliament  : 

hope  to  live  eternally  together  with  "  What  !    Christ  persecute  Ciirist  in 

Christ  Jesus  in  the  heavens,  should  New  England  ?"  * 
not  suffer  each  other  to  live  in  this 


'  ["  Though   God's  children  may       wicked  men  either,  for  well-doing : 
not   persecute    God's    children,    nor       yet  if  they  be  found  to  walk  in  the 


MR.    cotton's    letter,    ETC.  371 

And  I  ask  further.  Whether,  since  Mr.   Cotton  else-  Mr.  cotton 
where  professeth  to   expect  far  greater  light  than    yet  niore  ugiit, 

'■  7  .  .       must.accorr' - 

shines,  upon  the  same  grounds  and   practice,  if  Christ  ^e  ^°^^^^  _ 
Jesus  in  any  of  his  servants  shall  be  pleased  to  hold  forth  persecu'te 
a  further  light,  Christ  Jesus  himself  shall  find  the  mercy  ifhebiingTt*- 
and  humanity  of  a  civil  and  temporal  life  and  being  with 
them? 

Mr.  Cotton.  "  Though  I  have  little  hope,  when  I  con- 
sider 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  your- 
self from  the  fellowship  of  all  the  churches  in  these 
countries  ?" 

Answer.  First,  I  acknowledge  it  a  holy  character  of  a  wni-wor- 

°  *^  ship  var- 

heavenly  spirit,  to  make  ingenuous  true  acknowledgment  ^f^^f^^  ^' 
of  an  uncircumcised  lip :  yet  that  discerning  spirit,  which  fhow  o"iu. 
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,  spiritual 
eminent  for  humility  and  meekness,  may  yet  be  troubled  sweu,"uf  of 
with  a  swelling  of  spiritual  pride  out  of  the  very  sense  of  a  mans. 

.   .  .  .  humility 

their  humihty.      It  pleased  God  to  give  Paul  himself  pre- 
venting physic   against   this   distemper,  in   the   midst  of 

way   of  tlie  wicked — their  brethren  death,  and  yet  hope  to  live  eternally 

may  justly  deprive    them  in   some  with  them  in  the  heavens."    Master 

cases  not  only  of  the  common  air  of  John  Cotton's  Answer  to  Master  Roger 

the  country,  by  banishment,  but  even  Williams,  p.  1 4.] 
of  the  common  air  of  the  world  by 

B  B  2 


372  MR    COTTON  S    LETTER 

Humility      God's  graclous  revelation  to  him.  And  what  an  humble  ar- 
Eeasonabie    crumcut  doth  David  usc,  wlicn  himself,  advised  by  Nathan, 

in  setting       ^  ,  .  ,  . 

up  will-       ^vent  about  an  evil  work  out  of  a  holy  mtention,  to  wit, 

worship,  or  '' 

peraecuting  ^  ^^^.j^  ^i^  will-worship,  in  buildiug  the  temple  unbidden  ? 
Behold,  I  dwell  in  a  house  of  Cedar,  but  the  ark  of  God  vi 
a  tent,  2  Sam.  vii.  2.  Humility  is  never  in  season  to  set 
up  superstition,  or  to  persecute  God's  children. 


CHAP.  IT. 

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.^ 

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  sins  public  cvils,  thc  wholc  country  professed  to  humble  itself 

the  cauae  of 

public  ca-     and  seek  God,  I  endeavoured,  as  a  faithful  watchman  on 

lumitics  ; 

SithfuM  *^^®  walls,  to  sound  the  trumpet  and  give  the  alarm :  and 
by^spIrTtuli  upou  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  perse- 
cution or  otherwise,  to  say  and  practise  what,  to  my  know- 
ledge, with  sighs  and  groans,  many  of  them  mourned 
under. 

*  [That  18,  of  the  church  at  Salem,  of  which  Mr.  Williams  was  then  the 
pastor.] 


watchmen. 


EXAMINED    AND    ANSWERED.  373 

I  know  the  cliurch  of  Colosse  must  say  to  Archippus,  coi.  iv.  [le.] 

Faithfulness 

Take  heed  to  thy  ministry,  &c.j  which  he  may  negligently  to  ^o^  and 
and  proudly  refuse  to  hearken  to  ;   but  let  my  case  be  con-  censured"' 
sideredj   and  the  word  of  the  Lord  examined,   and  the  j^lcingTn'^' 
difference  of  my  case  will  shine  forth,  and  my  faithfulness  and  judg- 

.      ment. 

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. 

For  my  not  hearkening  to  the  second  voice,  the  testi- 
mony of  so  many  elders  and  brethren  of  other  churches : 
because  I  truly  esteem  and  honour  the  persons  of  which 
the    New    Eng-lish  churches  are  constituted,  I  will  not  "^^^  pop'f •> 

"  ^  argument 

answer  the  argument  of  numbers  and  multitudes  against  tu°des!°"''' 
one,  as  we  use  to  answer  the  popish  universality,  that  God 
sometimes  stirs  up  one  Elijah  against  eight  hundred  of 
Baal's  priests,*  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.      Yet  this  I  may  truly   say,   that  David  David  and 

"'''*'  the  princes 

himself,  and  the  princes  of  Israel,   and  thirty  thousand  f^'ousand^ 
Israel,  carrying  up  the  ark,  were  not  to  be  hearkened  to  ftype^of 
nor  followed  in  their  (as  I  may  say)  holy  rejoicings  and  servants  re- 

n     T       -r         ^  1'  .•         forming,  yet 

triumphmQ-s,  the  due  order  ot  the  Lord  yet  bemg  wantmg  not  after  the 

\         ^  .  .  °  due  order. 

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  liis 
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  ^y^f^g^^g?"^^"* 
scripture  in  the  mouth  of  one  simple  mechanic  before  the  concwning 

scripture. 
*  [This  should  he  four  hundred  and  fifty.     See  1  Kings  xviii.  19—22  :— or 
including  the  "  prophets  of  the  groves,"  850.] 


374  MR.    COTTONS    LETTER 

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  sandl- 
ness  of  those  grounds  out  of  which,  as  he  saith,  I  have 
banished  myself,  &c. 
Good  inten-       J  auswcr,  I  QUCstion  not  his  holy  and  loving  intentions 

tions  and  '         ^  o  ^ 

cDds "JIf  ie  ^^^  affections,  and  that  my  grounds  seem  sandy  to  himself 
vMTh'God,  and  others.  Those  intentions  and  affections  may  be 
cn'doavoars  acccptcd,  as  liis  pcrson,  with  the  Lord,  as  David  of  his 
burn  like     dcsircs  to  bulld  the   Lord   a   temple,  though   on   sandy 

stubble,  (Sic  -i^       -» r       ^  i  t  in 

grounds.      1  et  Mr.  Cotton  s  endeavours  to  prove  the  nrm 

rock  of  the  truth  of  Jesus  to  be  the  weak  and  imcertain 

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 

hiitli  confessed  the  sandiness  of  the  grounds  of  many  of 

Many         his  practiccs  in  which  he  walked  in  Old  England,  and  the 

Beem"d^       rockincss  of  their  grounds  that  witnessed  against  them 

Mr.  Cotton    aud  hiuisclf  in  those  practices,  thouo;h  for  that  time  their 

in  Old  EnK-  ^  ° 

i:ind,  which  nri-Qunds  sccmed  saudv  to  him. 

now  he  con-   O  >/ 

r'^'cky^ '"  ***      AVhen  myself  heretofore,  through  the   mercy  of  the 

Most   High,   discovered  to  liimself    and   other   eminent 

servants  of  God  my  grounds  against  their  using  of  the 

cott      Common   Prayer,   my  grounds    seemed   sandy  to   them, 

jrJrTi^dcd  to  ^vhich  since  in  New  England  Mr.  Cotton  hath  acknow- 


EXAMINED    AND    ANSWERED.  375 

ledged  rooliy,  and  hath  seen  cause  so  to  publish  to  the  common 
world,  in  his  discourse  to  Mr.  Ball  against  set  forms  of  ^JTcrhath"* 

,  written 

prayer.^  against  it. 

But  because  the  reader  may  ask,  both  Mr.  Cotton  and 
me,  what  were  the  grounds  of  such  a  sentence  of  banish- 
ment 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.^ 

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 : 

"  Mr.  Williams,"  said  he,  "  holds  forth  these  four  nar- 

-  I  he  ii/ui 

ticulars  ;  particular 

'  gi'ounds  of 

"  First,  That  we  have  not  our  land  by  patent  from  the  "/bJn'ilh"'''' 
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. 


*  ["  The  truth  is,  I  did  not  publish  another  to  Mr.  Ball  divers  years  ago. 
that  discourse  to  the  world — A  brief  How  it  came  to  be  published  I  do 
discourse  in  defence  of  set  forms  of  not  know."  Cotton's  Answer,  p.  23. 
prayer  was  penned  by  Mr.  Ball — that  a  See  Hanbury's  Hist.  Mem.  ii.  157, 
religious  knight  sent  over  with  deshe  for  an  abstract  of  it.] 
to  hear  our  judgment  of  it.  At  his  '  [See  also  Biographical  Intro- 
request  I  drew  up  a  short  answer,  and  duction  to  this  volume.] 
sent  one  copy  to    the    knight    and 


376  MR.    COTTON  S    LETTER 

and  I  also  hope,  that,  as  I  then  maintained  the  rocky 
strength  of  them  to  my  own  and  other  consciences'  satis- 
faction, 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  coun- 
tries. 

I  Answer,  if  Mr.  Cotton  mean  my  own  voluntary  with- 
drawing from  those  churches  resolved  to  continue  in  those 
evils,  and  persecuting  the  witnesses  of  the  Lord  present- 
christ  Jesus  ing  light  uuto  them,  I  confess  it  -was  mine  own  voluntary 

speakethand        o       O  ■»  •/ 

^is'^witnei"  ^^^ '  7®^'  ^  l^op6  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 

i^nOTa'^Tiu"'  *^^^  dragon  in  a  lamb's  lip.     Among  other  expressions  of 

a  himb  s       ^i^g  dragon,  are  not  these  common  to  the  witnesses  of  the 

Lord  Jesus,  rent  and  torn  by  his  persecutions  ? — "  Go  now: 

dren^pewe-   ~  ^^^^  ^^^  ^^^  persccutcd,  you  are  persecuted  for  Christ, 

ctmigedby    suf!cr  for  your  conscience :    no,  it  is  your  schism,  heresy, 

roTes  tobe    obstiuacy,  the  devil  hath  deceived  thee,  thou  hast  justly 

the  authors     ,  i  i  • 

of  ti.eir  own  brought  this  upou  thee,  thou  hast  banished  thyself,"  &c. 

persecution.  ^  j  ■> 

Instances  are  abundant  in  so  many  books  of  martyrs,  and 
the  experience  of  all  men,  and  therefore  T  spare  to  recite 
in  so  short  a  treatise. 

Secondly,  if  he  mean  this  ci^dl  act  of  banishing,  why 
should  he  call  a  civil  sentence  from  the  civil  state,  within 


EXAMINED    AND    ANSWERED.  377 

a  few  Aveeks'  execv,  n,  in  so  sharp  a  time  of  New  Eng- 
land's cold — Why  should  he  call  this  a  banishment  from  a  national 

*'  church,  the 

the  churches  ?    except  he  silently  confess,  that  the  frame  momteTor 
or  constitution  of  their  churches  is  but  implicitly  national,  iZtiy  con- 
which  yet  they  profess  against :  for  otherwise  why  was  I  couon  L  be 

-,,..,  all  one. 

not  yet  permitted  to  live  m  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. 

3fr.  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." 

Answ.  Although  I  desire  to  hear  the  voice  of  God  from 
a  stranger,  an  equal,  an  inferior,  yea,  an  enemy ;  yet  I  persecutors 
observe  how  this  excellent  man  cannot  but  confess  how  bodTeTsei- 
hard  it  is  for  any  man  to  do  good,  to  speak  effectually  to  do  tho'sr^ 
the  soul  or  conscience  of  any  whose  body  he  afflicts  and  good. 
persecutes,  and  that  only  for  their  soul  and  conscience' 
sake.     Hence,  excellent  w^as  the  observation  of  a  worthy  An  excellent 

observation 

gentleman  in  the  parliament  aG;ainst  the  bishops,  viz.,  That  ofawoithy 

~  -»-  ~  L    '  '  paruament 

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. 

Now  to  the  ground  from  whence  my  prejudice  mio-ht  ^°^'^ '^''''f " 

o  J     i.      J  t^        ran  are  not 

arise,  he  professeth  my  banishment  proceeded  not  with  his  pe/secuung 
counsel  or  consent.     I  answer,  I  doubt  not  but  that  what  ren,  as'per- 


378  MR.  COTTON  S    LETTER 

Bccutors       TVTj,  Cotton  aud  others  did  in  procurinor  my  sorrows,  was 

whose  pro-     -^  -^       ■>-'  j.  o        •' 

naTure  and  not  witliout  some  regret  and  reluctancy  of  conscience  and 
iradeitis.  j^flf^^p^jyj^ — jjg  \\]^q  jf,  is  that  David  could  not  procure 
Uriah's  death,  nor  Asa  imprison  the  prophet,  with  a  quiet 
and  free  conscience.  Yet  to  the  particidar,  that  INIr.  Cot- 
ton consented  not,  wliat  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  un- 
answerable testimony. 
Mr.  Cotton       First,  hc  publicly  taught,  and  teacheth,  except  lately 

hy  teaching 

persecution  Clu'ist  Jcsus  hath  tauo;lit  him  better,  that  body-killing, 

cannot  but  °  . 

consent  to  goul-killiug,  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 
v.^iole  world,  if  the  power  or  empire  thereof  were  in  his 
hand. 

pdvrteiy""        Secondly,  as  at  that  sentence  divers  worthy  gentlemen 

consciences^  duTSt   UOt   COUCUT  witll   tllC   TCSt   in    SUcll    a   COUTSC,  SO    SOUIC 

questioned,  that  did  couscut  liavc  solcmuly  testified,  and  wuth  tears 

whether  per-  i        i  i  i  .  i      . 

secutionfor  gincc  to  luysclf  coufcsscd,  that  they  could  not  m  then: 

conscience  ''  *^ 

vas  lawful,  gouls  liavc  becu  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  con- 
sciences. 

I  desire  to  be  as  charitable  as  charity  would  have  me, 
and  therefore  Avould  hope  that  cither  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  rcluctation  which 
before  I  mentioned ;  and  yet  if  so,  I  cannot  reconcile  his 
own  expression :  for  thus  he  goes  on : — 


EXAMINED    AND    ANSWERED.  379 


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  Clurist  the  bread  of 
life." 

Answ.   I  desire   to  inform  the  reader  why  it  pleaseth  prov.  xi.  26. 
Mr.  Cotton  to  produce  this  scripture.    One  of  our  disputes  tme  pio- 

■^  ducetl  by 

was  concerning  the  true  ministry  appointed  by  the  Lord  Mr.  cotton 

"  ./        J-  i.  ./  to  prove  my 

Jesus.     Another  was  concerning  the  fitness  and  qualifica-  ^awfu'wi"' 
tion  of  such  persons  as  have  right,  according  to  the  rviles  ^^^^'^^' 
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. 

Secondly,  let  this  be  observed  for  satisfaction  to  many  Mr.  cotton 

•^  ■  satisfies  all 

who  inquire  into  the  cause  of  my  sufierings,  that  it  pleaseth  "g^JJi5;°"j,,e 
Mr.  Cotton  only  to  produce  this  scripture  for  justifying  of  m/''"^^ 
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  Ji!'^/°I'*.  °^ 

'  the  Lord  is 

follow,  that  either  the  one  or  the  other  may  lawfully  be  com  •!"yet 
sold  or  bought  but  with  the  good  will,  consent,  and  dispensed^ 
authority  of  the  true  owner  P'^  the  word  of 

•^  the  Lord. 

'  ["  The  scope  of  my  letter  was,       iniquity  of  his  separation."     Cotton's 
not    to   confirm  the    equity   of    his       Answer,  p.  41.] 
banishment,    but    to     convince    the 


380  MR.  cotton's  letter 

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  plen- 

teously,  if"  with  his  consent,  according  to  his  order,  and  to 

his  honest  and  reasonable  advantage  ?     Tliis  is  the  case 

partsThe      of  the  true  and  false  ministry.     Far  be  it  from  my  soul's 

wrc^^olbid-  thought  to  stop  the  sweet  streams  of  the  water  of  life  from 

preach,  and  flowing  to  rcfresli  the  thirsty,  or  the  bread  of  life  from 

from  others 

to  depart,     fcediuo;  huno;ry  souls :  and  yet  I  would  not,  and  the  Lord 

shaking  off  O  O   J  J  ' 

the  dust,  <fcc.  Jesus  would  uot,  that  one  drop,  or  one  crumb  or  grain, 
should  be  unlawfully,  disorderly,  or  prodigally  disposed 
of;  for,  from  the  scorners,  contradicters,  despisers,  per- 
secutors, &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. 
All  the  their  qualifications,  commissions,  or  callings,  the  quantities 
must  be  sold  and  oualitics  of  the  corn,  the  price  for  which,  the  persons 

according  to  ^  ■'•  ^ 

ordiMnce!  *<^  Avlioui,  thc  placc  wlicrc,  aud  time  when,  the  great  Lord 
of  the  harvest  must  express  his  holy  will  and  pleasure, 
Avhich  must  humbly  and  faithfully  be  attended  on. 

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 
Mr.  Cotton    coat,  a  surplicc  ?     Did  he  not  rather  choose,  which  I  men- 
choosing      tion  to  the  Lord's  and  Mr.  Cotton's  honour,  to  have  shut 

rather  to 

ruuai"  *^'"   "P  ^®  sack's  moutli,  to  have  been  silenced  (as  they  call  it) 

to"omccer!f-  ^^^^  imprisoucd,  than  to  sell  that  heavenly  corn  otherwise 

than  as  he  was  persuaded  thc  Lord  appointed  ?    Yea,  hath 

he  not  in  New  England  refused  to  admit  the  children  of 

godly  parents  to  baptism,  or  the  parents  themselves  unto 


EXAMINED    AND    ANSWERED.  381 

the  fellowship  of  the  supper,  until  they  came  into  that 
order  which  he  conceived  was  the  order  of  the  Lord's 
appointing  ? 

Again,  to  descend  to  human  courses,  do  not  all  civil  men  ^""vii 

O         ^  things 

throughout  the  world, forbid  all  building, planting, merchan-  '^  but^^hli 

T    •  •  J.*  r    •       I.*  11  J.'  I' is  according 

dizmg,  marrying,  execution  or  justice,  yea,  ail  actions  oitoiawand 

peace  or  war,  but  by  a  true  and  right  commission  and  in  a 

right  order  ?     Is  it  not,  in  this  present  storm  of  Eno-land's  ^"  England 

to  '1  &  now.not  per- 

sorrows,  one  of  the  greatest  queries  in  all  the  kingdom,  who  ai's"o%ruiy^' 
are  the  true  officers,  true  commanders,  true  justices,  true  are  truT  ' 
commissioners,  wliich  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. 

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  The  cnrse  of 

1        -I  •  p  1  /v»  •     •  •  •  death  in 

plead  against  a  false  office  of  ministry.     It  is  true  in  the  "^^^^^^  of  o'^, 

'■CD  ,j  jg  gpjj-itual 

national  church  of  Israel,  the  then  only  church  and  nation  g*^? una"'' 
of  God,   he    that   did   aught   presumptuously  was  to  be  inthTchurch 
accursed  and  to  be  put  to  death,  Deut.  xvii.  [12,]  a  figure  and  chHst- 

,.     1  .    .         T  .  -,1  ,       .  .  .         ,       ian  Israel 

01  the  spiritual  putting  to  death  an  obstinate  sinner  m  the  now. 
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  withliolding  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. 

And  secondly,  least  of  all  can  he  prove,  that  in  all  civil  excei>ni"^ 


382  MR.  cotton's  letter 


fhe's  ndtiml  states  of  the  world,  that  man  that  pleadeth  against  a  false 
wo7d°onh€  ministry,  or  that  being  able  to  preach  Christ  and  doubting 
ycrHmi"not  of  thc  truc  way  of  the  ministry  since  the  apostacy  of  anti- 

tlieir  call  to  .  .  .     .  /-^         i 

tiieniiiiistry,  clirist,  darcs  not  practise  a  mmistry.  (Jr  that  many  ex- 
are  not  to  1)0  ,    . 

or'V"  ''r"'  cellent  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.'' 

SpiritH.li  The  selling  or  withholding  of  spiritual  corn,  are  both  of 

otfences  are  ^    _  ox 

only  liabio    ^  spiritual  uature,  and  therefore  must  necessarily  in  a  true 

to  a  spiritual         r  ^  -J 

censure.       parallel  bear  relation  to  a  spiritual  curse.^     Paul  wishing 
himself  accursed  from  Christ  for  his  countrymen's  sake, 
Rom.  ix.  [3,]  he  spake  not  of  any  temporal  death  or  banish- 
ment.    Yet  nearer,  being  fitly  qualified  and  truly  called  by 
b^binrihod  Christ  to  the  ministry,  he  cries  out,  1  Cor.  ix.  [16,]  Woe  to 
Nero.'fOTnot ''^^  ?/  I  prcach  iiot  the  gospel!  yet  did  not  Paid  intend, 
the  gospd.    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: — 


*  ["  He   tliat    shall    withdraw    or  '  ["  If  men  hinder  the  enjoyment 

separate  the  corn  from  the  people,  or       of  spiritual  good  things,  may  they  not 
tlie  people  from  the  corn;  the  people       be  hindered  from  the   enjoyment  of 
have  just  cause  to  separate  cither  him       that  which  is  less, carnal  good  things  ?" 
from  themselves,  or  themselves  from       II).  p.  46. "J 
him.     And  this  proportion  will  hold 
as  well  in  spiritual  corn  as  bodily." 
Cotton's  Answer,  p.  •14.'| 


the  cause  of 
my  sufl'er- 


EXAMINED    AJMD    ANSWERED.  383 


CHAP.  VI. 

Mr.  Cotton.  "  And  yet  it  may  be  they  passed  that  sen- 
tence 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." 

\_Ansiver.'\  I  answer,  it  is  no  wonder  that  so  many  having  ^J^g^^if'?' ' 
been  demanded  the  cause  of  my  sufferings  have  answered,  "'"^'''"*  °^ 
that  they  could  not  tell  for  what,  since  Mr.  Cotton  him-  TJgl 
self  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 !  ^ 

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  re- 
spect 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. 

But  though  he  name  not  these  coiTupt  doctrines,  a  little 

^  ["  I   spent  a  great  part  of   the  not  to  follow  him  still,  .  .  ,   whereo* 

summer  in  seeking  by  word  and  writ-  this  very  letter  is  a  pregnant  and  evi- 

ing  to  satisfy  his  scruples,  until  he  re-  dent  demonstration,"     Cotton's  An- 

jected  both   our    callings,  and    our  swer,  p.  47.] 
churches.    And  even  then  I  ceased 


384  MR.  cotton's  letter 

before  I   have,  as  they  were  publicly  summed  up  and 

charged  upon  me,  and  yet  none  of  them  tending  to  the 

Civil  peace   brcach  of  holy  or  civil  peace,  of  which  I  have  ever  desired 

and  civil  •'  '■ 

bicssedTi^i-  to  ^6  unfeignedly  tender,  acknowledging  the  ordinance 
nances  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. 


3Ir.  Cotton.  "And  to  speak  freely  what  I  think,  were 
my  soul  in  your  soul's  stead,  I  should  tliink  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  in- 
tended me  a  cordial  to  revive  me  in  my  sorrows  :^  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. 
ao!b"  Babei.      For  the  last  first.    If  he  call  the  land  Babel,  mystically, 


'  ["  I  intended  not  a  cordial  of  Indignation  against  tlic  dispensation  of 
consolation  to  liim,  .  .  .  but  only  a  divine  justice."  CoUon's  Answer,  p. 
conviction,  to  abate  the  rigour  of  his       48.] 


EXAMINED    AND    ANSWERED.  385 

which  he  must  needs  do  or  else  speak  not  to  the  point,  ^f  chr-^r*^^ 
how  can  it  be  Babel,  and  yet  the  church  of  Christ  also  ? 

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  Famous 

.  .  ''^'1  states 

church  of  Jesus  Christ  ?     Did  not  God  command  his  peo-  '^'^e^e  yet 

■>•  no  sound  of 

pie  to  pray  for  the  peace  of  the  material  city  of  Babel,  Je^us Christ. 
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. 

There  was  a  true  church  of  Jesus  Christ  in  material  a  true 
Babel,  1  Pet.  v.  13.     Was  it  then  a  mercy  for  all  the  in-  Jesus  Christ 

in  material 

habitants  of  Babel  to  have  been  banished,  whom  the  church  Babylon.. 
of  Jesus  Christ  durst  not  to  have  received  to  holy  fellow- 
ship ?  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  ? 

Thirdly,  for  myself,  I  acknowledge  it  a  blessed  gift  of  J'^^fj^^f  g'i^tQ 
God  to  be  enabled  to  suffer,  and  so  to  be  banished  for  his  frommercies 
name's  sake :    and  yet  I  doubt   not  to  affirm,  that  Mr.  nature"'  "^ 
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.  ^ 

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 


'  ["  I  bless  the  Lord  from  my  soul       out  thence,  in  so  fit  a  season."     Cot- 
for  his  abundant  mercy  in  forcing  me       ton's  Answer,  p.  49.] 

C    C 


386  MR.  cotton's  letter 

churches  there  as  legal,^  woukl  he  count  it  a  mercy  to  be 
N^  "Sn  plucked  up  by  the  roots,  him  and  his,  and  to  endure  the 
com.'trils'*'*  losses,  distractions,  miseries  that  do  attend  such  a  condi' 
goverement  tiou  ?  The  truth  is,  both  the  mother  and  the  daughter, 
able.  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  inhabit- 
ants of  New  England,  her  daughter,  to  enjoy  their  con- 
science to  God,  after  a  particular  congregational  way,  and 
to  persuade  the  daughter  to  permit  the  inhabitants  of  the 
mother.  Old  England,  to  Avalk  there  after  their  conscience 
of  a  parishional  Avay  (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. 
Mr.  Cotton        And  therefore,  lastly,  as  he  casts  dishonour  upon  the 

not  having 

feitiiiemise-  naj^e  of  God,  to  make  Him  the  author  of  such  cruel  mercy, 

nes  of  others  '  •'  ' 

equa^udge  SO  had  liis  soul  bccu  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. 


*  [Mr.  Cotton  was  at  one  time  to  the  pastor  and  some  others  there, 
much  inclined  to  Antinomianism,  than  to  such  as  were  at  that  time 
which,  in  the  hands  of  Mrs.  Hutcliin-  jealous  "  of  him  in  Boston.  A  timely 
son,  led  to  no  small  disturbance  in  perception  of  Mrs.  Hutchinson's 
New  England.  He  however  denied  errors  led  him  to  renounce  her  fellow- 
that  he  wished  to  separate  on  the  ship,  and  he  remained  at  Boston, 
ground  of  the  legal  teaching  of  the  Neal's  Hist,  of  N.  E.,  i.  183  ;  Ma- 
churches  with  whom  he  held  com-  ther's  Magnalia,  iii.  21  ;  Knowles's 
munion,  but  thought  of  removing  to  Life  of  R.  Williams,  p.  140.] 
New  Haven,  "as  being  better  known 


EXAMINED    AND    ANSWERED.  387 


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  Ins  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  Avay :  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,  in- 
tolerable 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. 

To  the  first  I  say  no  more,  but  let  the  light  of  the  holy  Jf^^),^^?^"'''" 
lantern  of  the  word  of  God  discover  and  try  with  whom  Timfe "y^*" 
the  sword  of  God's  mouth,  that  is,  the  testimony  of  the  wuh  tC  ^ 
holy    scripture    for    Christ    against    antichrist,    abideth.  ood'g 

•^  -^  .  mouth,  the 

And  whether  myself  and  such  poor  witnesses  of  Jesus  ^^me  word 
Christ  in  Old  and  New  England,  Low  Countries,  &c.,  de- 
siring in  meekness  and  patience  to  testify  the  truth  of 

c  c  2 


388 


MR.    COTTON  S    LETTER 


Whether 
Mr.  Cotton 
persecuting, 
ur  the 
answerer 
persecuted, 
be  likest  to 
Balaam. 


The  answer- 
er's profes- 
sion con- 
cerning bis 
sickness, 
which  Mr. 
Cotton  up- 
braids to 
him. 


Scripture, 
history,  ex- 


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  ? 

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  un- 
mercifully driven  from  my  chamber  to  a  winter's  flight.'' 
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  contro- 
verted ;  and  what  gracious  fruit  I  reaped  from  that  sick- 
ness, I  hope  my  soul  shall  never  forget.  However,  I 
mind  not  to  number  up  a  catalogue  of  the  many  censures 


*  ["  I  liave  been  given  to  under- 
stand, 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  magis- 
trates, 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  dis- 
course."    Cotton's  Answer,  p.  57-] 


EXAMINED    AND    ANSWERED.  389 

upon  God's  servants  In  the  time  of  God's  chastisements  ^^ifeTAhe" 
and  visitations  on  them,  both  in  scripture,  history,  and  upo'nGod's 
experience.     Nor  retort  the  many  evils  which  it  pleased  inTh^i/ 
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,''  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." 

Ansiver.  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. 

'  ["  This  Confession  may  be  found      never  yet  been  able  to  find."     Hist, 
in  Crosby,  but  without  the  '  story  of      of  Eng.  Baptists,  ii.  App.  No,  1.] 
his  life  and  death,'  which  we  have 


390 


MR.    COTTON  S   LETTER 


A  soul  at 
peace  with 
God  may 
yet  endure 
great  com- 
bats con- 
cerning 
eanctiti  ca- 
tion. 


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  fellow- 
ship with  the  holiness  of  God,  in  wliich  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  ? 

Secondly,  it  may  have  reference  to  some  conference  con- 
cerning affliction  for  his  name's  sake,  in  Avhich  respect  I 
desire  to  acknowledge  the  faithfulness  of  his  Avord  and 
promise,  to  be  with  his  in  six  troubles  and  in  seven, 
through  fire  and  water,  making  good  a  hundred-fold  with 
miction  for  persecution  to  such  of  his  servants  as  suflfer  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  toork,  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  suiFer  with 
him. 
Jodirand  a  To  that  Avhich  concerneth  Mr.  Smith,  although  I  knew 
Cotton  and  him  not,  and  have  heard  of  many  points  in  wliich  my  con- 
thougii  left   science  tells  me  it  pleased  the  Lord  to  leave  him  to  hlm- 

to  himself  i  p  -r  •  -»«- 

in  some       gelf :  yet  I  have  also  heard  by  some,  whose  testimony  Mr. 


A 

Christ 

sweet 


Two  cau- 
tions for 
any  in  per- 
secution for 
conscience. 


EXAMINED    AND    ANSWERED.  391 

Cotton  will  not  easily  refuse,  that  he  was  a  man  fearing 
God.^  And  I  am  sure  Mr.  Cotton  hath  made  some  use  of 
those  principles  and  arguments  on  which  Mr.  Smith  and 
others  went,  concernino;  the  constitution  of  the  Christian  ood-s  infi- 

^  ^  nite  com- 

church.^     The  infinite  compassions  of  God,  which  lay  no  fo^^ard^ 
sin  to  David's  charge  but  the  sin  of  Uriah,  1  Kings  xv.  5,  heartslrr* 
have  graciously  comforted  the  souls  of  his  on  their  death-  him. 
bed,  accepting  and  crowning  their  uprightness  and  faith- 
fulness, and  passing  by  what  otherwise  is  grievous  and 
ofiensive  to  liim.     And  indeed  from  the  due  consideration  The  opinion 

.        .  11^^  putting 

of  that  instance,  it  appears  that  no  sm  is  comparably  so  uiiah  to 
grievous  in  G  od's  David  as  a  treacherous  slaughter  of  the  ^''es'  "f  aii 

o  o  opinions. 

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  as  the 

-weights  of 

and  truth,  and  Satan  transformeth  him  like  to  an  angel  of  the  sanctu- 

«-'  ary  were 

light  in  a  counterfeit  of  both  :  in  which  respect  I  desire  ^^^^^^  ^° 
to  work  out  salvation  with  fear  and  trembling,  and  to  do  pon'de"i''^ 
nothing  in  the  affairs  of  God  and  his  worship  but  (like  of  God-s '^ ' 
the  weights  of  the  sanctuary)  with  double  care,  diligence, 
and  consideration,  above  all  the  affairs  of  this  vanishing 

'  ["  As  for  Mr.  Smith  he  standeth  baptists  held  generally  opinions  which 

and    falleth     to     his     own     master.  became   known   after   the   Synod  of 

Whilst  he  was  preacher  to  the  city  of  Dort  as  Arminian.     In   addition  to 

Lincoln,  he  wrought  with  God  then  :  these  Mr.  Smith  held  peculiar  views 

what  temptations  befel  him  after,  by  on  the  nature   of  spiritual  worship, 

the  evil  workings  of   evil  men,  and  which  brought  him  into  great   disre- 

some  good  men  too,  I  choose  rather  pute    with    his     fellow    exiles,    the 

to  tremble  at,  than  discom-se  of."  The  Brownists  and  Independents.  Cotton's 

fault  of    this  "man  fearing    God,"  Answer  p.  58,  Smith's  Differences  of 

appears  to   have  been  first  his  be-  the   Ch.   of  the  Separation,  part  i. 

coming  a  baptist,  and  then  his  accept-  edit.  1608.] 

ance  of  the  opinions  of  certain  Dutch  *  [See  Smith's  Parallels  and  Cen- 

baptists,  with   whom   he   held   com-  sures,  p.  9,  &c.  edit.  1609,] 
munion  in   Amsterdam.     The   early 


there 
lie 
ngin 


392  MR  cotton's  letter. 

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  afilictlon,  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.  Ixii.  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 


EXAMINED    AND    ANSWERED.  393 

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  antichrist  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." 

Ansiver.  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  aflirmed,  that  godly  persons  cannot 
be  so  enthralled  to  antichrist,  as  to  separate  them  from 
Christ. 

For  the  clearing  of  which  let  the  word  of  truth  be 
rightly  divided,  and  a  right  distinction  of  tilings  applied, 
there  will  appear  nothing  contradictory,  but  clear  and 
satisfactory  to  each  man's  conscience. 

First,  then,  I  distinguish  of  a  godly  person  thus :  In  '^•'®  ^'^^^  of 
some  acts  of  sin  which  a  godly  person  may  fall  into,  g°ng*/"^^°^* 
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 


394  MR.  cotton's  letter 

of  Christ  Jesus,  although  they  lost  not  their  inward  sap 

and  root  of  life,  yet  suffered  they  a  decay  and  fall  of  leaf. 

Godly  per-    and  the  show  of  bad  and  evil  trees.      In  such  a  case  Mr. 

eons  falling 

i^ns  wTto    Cotton    will  not  deny,  that  a  godly  person  falling   into 

pemance*"    drunkcnncss,  Avhoredoin,  deliberate  murder,  denying  and 

canTe'id/.  forsweariug    of    Christ,    the    church    of    Christ    cannot 

the  church,   rcceivc  sucli  pcrsous  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. 

God's  chii-         Secondly,  God's  children,  Cant.  v.  2,  notwithstanding  a 

dren  long  "  ..  ,„,■,.  ■,  iiii* 

asleep  in      principle  of  spn'itual  life  m  their  souls,  yet  are  lulled  into 

respect  of       J-  -"^  ■'•  -^ 

fhl^  *thou"  h  ^  ^^"S  continued  sleep  in  the  matters  of  God's  worship  :  / 

pacVot^''^  sleep,   though  my  heart  icaketh.     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. 

Mr.  Cotton        Not  to  instance  in  all,  but  in  some  particulars  which 

fessesto      Mr.  Cottou  hath  in  New  England  reformed:  I  earnestly 

practise 

what  thous-  beseech  himself  and  all  well  to  ponder  how  far  he  himself 

andsofOods  ^ 

many^ges    ^^""^  profcsscth  to  sce  and  practise,  that  Avhich  so  many 
BeVn."*'       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 


EXAMINED    AND    ANSWERED.  395 

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.  XL 

Secondly,  this  will  be  more  clear,  if  we  consider  God's  The  Jews  of 

•>  '  old  in  thfi 

people  and  church  of  old,  the  Jews,  captivated  in  material  ^^^p^J 


old  in  the 
could 
Ud 


Babel,    they    could   not   possibly  build   God's    altar   and  tem?<^in"^ 
temple  at  Jerusalem,  until  the  yoke  and  bonds  of  their  fireAkey 

.     •  IT  T       1  f,  •   1     must  come 

captivity  Avere  broken,  and  they  set  free  to  return  with  forth  and 

■•■  *'  ^  J  ^  ^      then  build 

the  vessels  of  the  Lord's  house,  to  set  up  his  worship  in  f^^^"'''^^^" 
Jerusalem :  as  we  see  in  the  books  of  Ezra,  Nehemiah, 
Daniel,  Haggai,  &c.     Hence  in  the  antitype,  God's  people,  God's  mysti- 

_  .  -^  cal  Israel  in 

the  spiritual  and  mystical  Jews,  cannot  possibly  erect  the  *^«=  antitype 

-*■  •'  ■>  L  J  must  also 

altar  of  the  Lord's  true  worship,  and  build  the  temple  of  ^f Xbe^be- 

his  true   church,  without  a  true   sight  of  their  spiritual  can  buud 

bondage  in  respect  of  God's  worship,  and  a  power  and  at  Jerusa- 
lem. 
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. 

Thirdly,  how  many  famous  servants  of  God  and  wit-  Luther  and 

other  famous 

nesses  of  Jesus,  lived  and  died  and  were  burnt  for  other  ^it^^sses 

very  gross 

truths  of  Jesus,  not  seeing  the  evil  of  their  anti-christian  ooTs'wor? 


396  MR.  COTTON  S    LETTER 

ship,  though  callinfT  of  bishops,  &c. !     IIow  did  famous  Luther  himself 

eminent  for  o  i    ' 

^"ac^^  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. 

Mr.  Cotton       Fourthlv,  Mr.  Cotton  must  be  requested  to  remember 

refuseth 

godly  per-    jj^g  own  oracticc,  as  before ;  how  doth  he  refuse  to  receive 

Bons  except  ■•■ 

vhued^or"  persons  eminent  for  personal  grace  and  godliness  to  the 
covenant"'^'^''  Lord's  supper,  and  other  privileges  of  Christians,  accord- 
ing 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.9 
and  fh'e'""        Lastly,  how  famous  is  that  passage  of  that  solemn  ques- 
ciders  refase  tiou  put  to  Mr.  Cottou  aud  the  rest  of  the  New  English 
emSr     elders,  by  divers  of  the  ministers  of  Old  England,  eminent 
and  people    for  pcrsoual  godliness,  as  Mr.  Cotton  acknowledgeth,  viz., 

of  Old  Eng-  ^  .  .  .  ^  O         '  ^ 

land  to  live   whether  they  mio-ht  be  permitted  in   Xew   England   to 

in  New  Eng-  j  o  x  o 

wHhstTnd-  ^^Py  their  consciences  in  a  church  estate  different  from 
fe.^sethThe'ir  thc  Ncw  English ;  unto  which  Mr.  Cotton  and  the  New 
abovrhfs  English  elders  return  a  plain  negative,  in  effect  thus  much, 
join  not  in    with  tlic  acknowledo;ment  of  their  worth   and  godliness 

his  church  °  ^  ^  ^ 

feuowship.  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  wor- 
ship 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  to- 
gether;'   which  was   my  case,  although   it  pleased   IMr. 

'  ["  It  is  not  because  I  think  such       fit  form,  requisite  to  church  estate." 
persons  are  not  fit  matter  for  cinirch-       Cotton's  Answer,  p.  63.] 
estate;  but  because  they  yet  want  a  '   ["The  answer  to  that  question 


EXAMINED    AND    ANSWERED.  397 

Cotton  and  others  most  incensed  to  give  myself  a  testi- 
mony of  godliness,  &cc.^  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  in- 
stances 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,  wor- 
ship, &c.     And  although  I  confess  that  godly  persons  are  Godiy  per- 

,,,,..  J  sons  living 

not  dead  but  living  trees,  not  dead  but  livmg  stones,  and  trees  and 

<^  "  living 

need  no  new  regeneration  (and  so  in  that  respect  need  no  „  °g"/^^p^ 
felling  nor  digging  out),  yet  need  they  a  mighty  work  of  ^'^j;[|;j|  ^^"^ 
God's  Spirit  to  humble  and  ashame  them,  and  to  cause  from  faisTto 
them  to  loathe  themselves  for  their  abominations  or  stinks  ship. 
in  God's  nostrils,  as  it  pleaseth  God's  Spirit  to  speak  of 
false  worships.     Hence,  Ezek.  xliii.  1 1 :  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 

and  to  all  the  other  thirty -two  ques-  was  compelled  to  recant  some  words." 
tions,  were  drawn  up  by  Mr.  Mader  One  of  his  friends  for  being  active  in 
• — however,  the  substance  of  that  his  election  was  fined  £10,  and  utter- 
answer  doth  generally  suit  with  all  ing  some  cross  words,  £5  more,  "  and 
our  minds,  as  I  conceive.  1  have  payed  it  do^vn."  P.  22.] 
read  it,  and  did  readily  approve  it  to  '  ["  It  was  his  doctrines  and  prac- 
be  judicious  and  solid.  But  his  tices  which  tended  to  the  civil  dis- 
answer  ...  is  notoriously  slandered  turbance  of  the  commonwealth,  toge- 
and  abused  by  the  examiner."  Cot-  ther  with  his  heady  and  busy  pursuit 
ton's  Answer,  p.  63.  Lechford,  in  his  of  the  same,  even  to  the  rejection  of 
"Plain  Dealing,"  &c.,  however  tells  all  churches  here;  these  they  were 
us  of  a  minister,  who  "  standing  upon  that  made  him  unfit  for  enjoying 
his  ministry  as  of  the  church  of  Eng-  communion  in  the  one  state  or  in  the 
land,  and  arguing  against  their  cove-  other."  Cotton's  Answer,  p.  64.] 
nant,  and  being  elected  at  Weymouth, 


398  MR.  cotton's  letter 

ft.nl 'orfLlFe  ^^  ^^^^^  I  ^^^^'^  known  some  precious  godly  hearts  confess, 
rccMdynd  that  the  plucking  of  their  souls  out  from  the  abominations 
irreg^ew-  of  falsc  worship,  hath  been  a  second  kind  of  regeneration. 

tion  to  God's  •  ^  •  -t  i    r^      i  •  i  • 

people.  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 
livcth  who  brought  them  from  the  land  of  Egypt — a  type 
of  first  conversion  as  is  conceived ;  but,  Jehovah  liveth  who 
fhell^d'^T  brings  them  from  the  land  of  the  north — a  type  of  God's 
the  north,  pg^pjg'g  petum  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 : — 

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.     Plence  the  scripture 

holds  forth  Christ  Jesus  first  personally,  as  that  God-man, 

^dereVtwo  ^^^^  ^^^  Mediator  between  God  and  man,  the  man  Christ 

peiwiiaiTy;    Jcsus,   Avhoiii  all   God's  pcoplc  by  faith  receive,  and  in 

people  can    recciviug  bccome  the  sons  of  God,  John  i.  12,  although 

never  be  .  n  ^  •  i  •  mi 

separated     tliev  vct  SBC  uot  the  particular  ways  of  his  worship.    Thus 

from  him.  .  .  . 

was  it  with  the  centurion,  the  woman  of  Canaan,  Corne- 
lius, and  most,  at  their  first  conversion. 
head  of^hif      Secondly,  the  scripture  holdeth  forth  Christ  as  head  of 
Bohclso^ful  his  church,  formed  into  a  body  of  worshippers,  in  which 
absent  from  rcspcct  the  cliurcli  is  called  Christ,  1  Cor.  xii.  12:  and  the 

bis  Bpouse.  ,       ,  .        .  •  i     • 

description  of  Christ  is  admirably  set  forth  in  ten  several 


EXAMINED    AND    ANSWERED.  399 

parts  of  a  man's  body,  fitting  and  suiting  to  the  visible 
profession  of  Christ  in  the  church.  Cant.  v. 

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  cod-s  people 
Christ  is  taken  for  the  church,  I  conceive  that  anti-christ  a  false  christ 

and  the  true 

may  separate  God's  people  from  Christ,  that  is,  from  together. 
Christ's  true  visible  church  and  worship."'  This  Mr.  Cot- 
ton 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. 

The  papists'  question  to  the  protestant,  viz.,  where  was  The  church 
your  church  before  Luther  ?  is  thus  well  answered,  to  wit,  Luther. 
that  since  the  apostacy,  truth  and  the  holy  city,  according 
to  the  prophecy.   Rev.  xi.  and  xiii.,   have  been  trodden  Bev.  xiii. 
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.,'*  and  so  consequently  have  been  ignorant  of 


3  ["  His  distinction,  in  the  general  as    head    of    the    visible    church." 

I    do  approve   it,  and    do    willingly  Cotton's  Answer,  p.  66.] 

acknowledge  that  a  godly  person  may  *  ["  What  if  ecclesiastical  stories 

be,  through  ignorance  or  negligence,  be  deficient  in  telling  us  the  times 

so  far  enthralled  to  anti-christ,  as  to  and  places  of  their  church  assemblies  ? 

be  separate  from  Christ,  taking  Christ  Is  therefore  the  word  of  God  defi- 


400  MR.  cotton's  letter 

the  true  Christ,  that  is,  Christ  taken  for  the  churchin  tlie 
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  pollu- 
tions which  they  have  been  defiled  with  in  the  former 
church  fellowsliip,  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  necessai-ily  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  fi-om  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  Chi-ist 
hath  received  them,  Rom.  xiv.  1  to  the  6th." 


cient,  or  the  church  deficient,  because  denses,   or  men   of  that   way,  have 

human  stories  are  deficient  1  .  .     Yet  lieen  extant  a  tempore  aposlolonim." 

sometimes  their  own  inquisitors  con-  Cotton's  Answer,  p.  69.] 
fess,  that  the  churclies  of  the  Wal- 


EXAMINED    AND    ANSWERED.  401 

"  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: — 

First,    Mr.  Cotton's    own   confession   of    that   twofold  Mr.  cotton 

confessing 

church  estate,  worship,  &c.,  the  former  false,  or  else  why  faise"T-^"'^ 
to  be  so  bewailed  and  forsaken  ?  the  second  true,  to  be  church"'  "^^ 
embraced  and  submitted  to. 

Secondly,   his   own   confession    of  that  which    a  little  Mr  cotton 

•'  '  confessing  to 

before  he  would  make  so  odious  in  me  to  hold,  viz.,  that  he'^eMureth 
God's  people  may  be  so  far  enthralled  to  anti-christ,  as  to  Answerer 
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."^ 

Thirdly,  I  observe  how  easily  a  soul  may  wander  in  his  Fallacy  in 

•'  ^  •'  •'  Mr.  Cotton's 

generals,  for  thus  he  writes :    "  Though  they  see  not  all  the  generals. 
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  ^  eo^iy  per- 

•1  i-  o  ^  son  remain- 

pollutions,"  nor  what  so  much  is  as  will  separate  them  from  jj"s  ^^^^m- 

Christ.     Hence  upon  that  former  distinction  that  Christ  is'therei'n''a' 

in  visible  worship  is  Christ,  I  demand,  whether  if  a  godly  false  Christ* 

person  remain  a  member  of  a  falsely  constituted  church, 

and  so  consequently,  in  that  respect,  of  a  false  Christ, 

'  ["My   words    are    misreported  :  godly  persons.     God's  people  may  be 

and  the  contradiction  ariseth  from  his  so  enthralled  to  anti-christ,  as  to  sepa- 

misreport-.     For   God's    people   and  rate   them  utterly  from  Christ,  both 

godly  persons  are-not  all  one.     Any  as  head  of  the  visible  and  invisible 

church  members  may  be  called  God's  church;  but  godly  persons  cannot  be 

people,  as  being  in  external  covenant  so    enthralled."       Cotton's    Ansvver, 

with  him,  and  yet  they  are  net  always  p.  71 .] 

D    D 


402  MR.  COTTON  S    LETTER 

whether  in  visible  worsliip  he  be  not  separate  from  the 

true  Christ  ? 
Separation        Secondlj,  I  ask,  whether  it  be  not  absolutely  necessary 
Christ  abso-  ^q  j^|g  smiting:  witli  the  true  church,  that  is,  with  Christ  in 

lutcly  ncces-  O  '  ' 

there'^can'^be  truc  Christian  worship,  that  he  see  and  bewail,  and  abso- 

true!"  **    °  lutely  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 

A  sequestra-  pan  sacrificc  to  God  in  the  Avilderness.     The  Jews  come 

tion  or  sepa- 

s'ouurom^  out  of  Babel  before  they  build  the  temple  in  Jerusalem. 
the  idoi'a^ '"  Tlic  liusbaud  of  a  woman  [must]  die,  or  she  be  legally 
invented      divorccd,  bcforc  she  can  lawfully  be  married  to  another; 

worships  of  p  •  i        •  n      t     • 

it,  before  it  thc  graft  cut  ofF  from  one  before  it  can  be  ingrafted  into 

can  be  pre-  *-'  " 

chH«f/c°us  another  stock.  The  kingdom  of  Christ,  that  is,  the  king- 
virgin'^fnto  tlom  of  thc  saiuts,  Dan.  ii.  and  vii.,  is  cut  out  of  the 
bedof'^his    mountain  of  the  Roman  monarchy.    Thus  the  Corinthians, 

own  most  /-<  •  •     •  •    i         r~i.-\       •  -r  1 

holy  institu- 1  Coi".  VI.  9 — 11,  Uniting  Avith  Christ  Jesus,  they  Avere 


tions. 


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  liber- 
ties, and  zealous  for  Moses's  law,  they  were  to  be  received. 
I  answer,  two  things  must  here  carefully  be  minded : — 
Difference         First,  although  boiidagc  to  Moses  would  separate  from 

l)0tW66Il 

God-sown    Christ,  yet  the  difference  must  be  observed  between  those 

holy  inslitu-  '' 

tions  to  the  ordinances   of  Moses   which   it  pleased  God  himself  to 

Jews,  and  -t 

^anfgh,  or  ordain  and  appoint,  as  his  then  only  worship  in  the  world. 


EXAMINED    AND    ANSWERED.  403 

though  now  in  the  coming  of  his  Son  he  was  pleased  to  antichrist- 


lan  institu- 


take  away,  yet  with  solemnity ;  and  on  the  other  side,  the  'ion  to  the 

.         ,         ,  .  Gentiles,  aa 

institutions  and  ordinances  of  anti-christ,  which  the  devil  u"" mann^- 
himself  invented,  were   from   first  to   last   never   to   be  "JriHr"^ 
received  and  submitted  to  one  moment,  nor  with  such '  *"' 
solemnity  to   be   laid   down,   but   to    be    abhorred    and 
abominated  for  ever. 

The  national  church  of  the  Jews,  with  all  the  shadow-  a  com- 
ish,  typical  ordinances  of  kings,  priests,  prophets,  temple,  fween"th\^ 
sacrifices,  were  as  a  silver  candlestick,  on  which  the  light  christian 
of  the  knowledge  of  God  and  the  Lord  Jesus,  in  the  type 
and  shadow,  was  set  up  and  shined.     That  silver  candle- 
stick it  pleased  the  Most  Holy  and  Only  Wise  to  take 
away,  and  instead  thereof  to  set  up  the  golden  candle- 
sticks 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. 

Therefore,  secondly,  observe  the  difference  of  time,  Moses's  or- 
Avhich  Mr.  Cotton  himself  confesseth:  "after  instruction  and  onTunTe^ 
conviction,"  saith  he,  "  Moses's  law  was  deadly,  and  would  hoiy,  at 

another'fimo 

separate  from  Christ ;"  therefore,  there  was  a  time  when  teggany  and 
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.  Dent,  xxxlv.  [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  cir- 
cumcised, and  that  necessarily  to  salvation,  Paul  season- 
ably cries  out,  that  if  they  were  circumcised  Christ  should 
profit  them  nothing.  Gal.  v.  [2.1    Hence,  the  Christians  at  ^he  first 

^  O'  L      J  ^  Christians 

D    D    2 


404  MR.  cotton's  letter 

^^tcir^n'ti  Ephesiis  conversed  with  the  Jewish  synagogue  until  the 
iyn^lgaes  Jcws  contradictcd  and  blasphemed,  and  then  were  speedily 
j^wscon-  separated  by  Paul,  Acts  xix.  [9.]  But  to  apply,  Paul 
and  spoke  obscrvcd  a  VOW,  and  the  ceremonies  of  it,  circumcised 
then  they  Timotliy,  &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. 

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 
of  a"t^rue  ^'    ^^®  popisli  sacraments  ?     I  doubt  not ;  but  if  any  member 
i^ng^n'to^^iny  of  ^  truc  cliurcli  or  asscmbly  of  worshippers,  shall  fall  to 
praJtice"not  any  paganish  or  popish  practice,  he  must  be  instructed  and 

presently  to  •  i    i      r»  •         •  i  i  •  • 

be  oxcom-    convinccd  before  excommunication :   but  the  question  is, 

municated. 

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  re- 
nouncing of  paganical,  Turkish,  anti- christian,  yea,  and  I 
add  Judaical  worships  now,  when  once  the  time  of  their 
full  vanishing  was  come. 
Not  one  do-       Xo  couclude,  altliouoli  I  prescribe  not  such  a  measure 

gree  of  sight  ^  cs  l 

for  an  u""''  ^f  slght  of,  or  soiTow  for  antl-clirlstlan  abominations — I 
abominr.  spcak  In  respect  of  degrees,  which  It  pleaseth  the  Father 
necessity  of  of  lights  to  dlspeusc  varlouslv,  to  one  more,  to  another 

cutting  otf  T     1      1  •  • 

from  the      less — yet,  I  believe  it  absolutely  necessary  to  see   and 

false  before  ^  j 

"rue  church!  ^^^^^^^  ^o  uiuch  as  may  amount  to  cut  off  the  soul  from 
wirah'ipi'&c;  t'^6    false    church,  whether   national,   parishional,  or   any 


EXAMINED    AND    ANSWERED.  405 

other  falsely   constituted  church,   ministry,  worship,  and 
government  of  it.^ 


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 
marringes  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  re- 
quireth. 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 

*  ["  He  requireth  that  we  sliould  If  he  speak  of  the  national   church 

cut   off  ourselves   from   hearing  the  government,   we    must    confess    the 

ministry  of  the  parishes  in  England,  truth,  there  indeed  is  truth  fallen  and 

as  being  the  ministry  of  a  national,  falsehood  hath  prevailed  much. — All 

or  parishional  church,  whereof  both  of  them  are  forsaken  of  Truth,  and  can 

the   church    estate   is  falsely   consti-  challenge   no    warrant   of  truth    but 

tuted,  and  all  the  ministry,  worship,  falsely."     Cotton's   Answer,  pp.  77, 

and   government   thereof  false   also.  84.] 


40G  MR.  cotton's  letter 

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  fellow- 
ship 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  ?" 

Ansic.  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  scriptvires  alleged  by  me,  Isa.  lii.  11,  Bev.  xviii.  4, 
which  I  brought  to  prove  a  necessity  of  leaving  the  false 
before  a  joining  to  the  true  church,  they  sjieak  of  local 
separation,  which,  saith  he,  yourself  know  we  have  made.'' 
Mr.  Cotton        Por  that  local  and  typical  separation  from  Babylon,  Isa. 

cannot  make  ./  x  i  j  ' 

comings  !"•  [llj]  I  could  not  well  have  believed  that  Mr.  Cotton 
Babei^both  or  any  would  make  that  coming  forth  of  Babel  in  the 
anda^ntl''*    antitype.   Rev.  xviii.  4,   to   be   local   and   material    also. 

type,  to  be 

local.  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.] 

If  a  local  Secondly,  if  Babel  be  local  now  whence  God's  people 

Babel,  then  ''  ft 

also  now  a    j,rc  Called,  then  must  there  be  a  local  Judea,  a  land  of 

'  ["  If    the    examiner    had    been  that  place  in  Isaiah,  or  this  in  Reve- 

pleased  to  have  read  Mr.  Brightman  lation,  of  a  local  separation."     Cot- 

on  Rev.  xviii.  4,  he  might  find  1  was  ton's  Answer,  p.  87.] 
not  the  first  that   interpreted   cither 


EXAMINED    AND    ANSWERED.  407 

Canaan  also,  into  which  they  are  called :  and  where  shall  'ocai  Judea 

'  'I  '  and  temple, 

both  that  Babel  and  Canaan  be  found  in  all  the  comings  ^ut'of  Babei, 
forth  that  have  been  made  from  the  church  of  Rome  in  butmysticai! 
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. 

The   Lord   Jesus,  John  iv.,    clearly   breaks   down    all  The  Lord 

Jesus  hath 

difference  of  places,  and.  Acts  x.,  all  difference  of  persons :  brukendown 

r  ^  '  ^  IT  '  the  diUer- 

and  for  myself,  I  acknowledge  the  land  of  England,  the  p?aTes'and 
civil  laws,  government,  and  people  of  England,  not  to  be  p®'^°"^- 
inferior  to  any  under  heaven.     Only  two  things  I  shall  Twochiefest 

''  ./  o  causes  of 

humbly  suggest  unto  my  dear  countrymen,  whether  more  nattoV"^'^ 
high  and  honourable  at  the  helm  of  government,  or  more  ifngilnd. 
inferior,  who  labour  and  sail  in  this  famous  ship  of  Eng- 
land'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  These  two 

«-'  ./•'■'  particulars  I 

and  generations  of  men  have  been  forced,  though  unre-  humbi-^^ 
generate    and   unrepentant,  to   pretend   and   assume  the  make  rroof 
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  espe- 
cially, for  strangers  have  a  liberty,  have  not  been  per- 
mitted civil  cohabitation  in  this  world  with  them,  but  have 
been  distressed  and  persecuted  by  them.^ 

*  ["  The  two  causes  of  God's  in-  I  should  so  assent  to  the  latter,  as 

dignation  against  England — I  would  not  to  move  for  a  toleration  of  all 

rather    say    Amen    to    them,    than  dissenters,   dissenters    in    fundamen- 

weaken  the  weight  of  them.     Only  tals."     Cotton's  Answer,  p.  89.] 


408  MR.  COTTONS    LETTER 

The  anurs         ^^^  to  retum ;    the  sum  of  my  controversy  with  Mr. 

captivity  to  '  ^  ■^ 

Ihipirnot    Cotton  is,  whether  or  no  that  false  worshipping  of  the 

gut';  and*  true   God  be  not  only  a  spiritual  guilt  liable  to  God's 

buta'habTt'  sentence  and  plagues,  but  also  an  habit,  frequently  corn- 
er disposi-  1  -r>  ••  •  •  1 
tionofspi-   pared  in  the   prophets,   and  Kev.  xvu.,  to  a  spirit  and 

ritual  sleep,   r  ^       -^ 

druiTk'^  '"'  disposition  of  spiritual  drunkenness  and  whoredom,  a  soul- 
ness,  &c.  giggp  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  unre- 
penting : 

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  dark- 
ness. 

on\e?e!^''  Answ.  If  regenerate  and  truly  repenting  English  thus 
English,  come  forth  from  the  unregenerate  and  unrepenting,  how 
forth' from    would  tlic  name  of  the   Lord  Jesus  be   sanctified,  the 

the  impeni- 
tent English  jealousy  of  the  Lord  pacified,   their  own  souls  cleansed, 

in  thoso         J  J  1  ' 

pmlcuilrs   judgments  prevented,  yea,  and  one  good  means  practised 

by  Mr!'cfot-  toward  the  convincing  and  saving  of  the  souls  of  such 

from  whom  in  these  particulars  they  depart,  and  dare  not 


EXAMINED    AND    ANSWERED.  409 

have  fellowship  with:  especially  when  in  all  civil  things 
thej  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  ? 

Aiisio.  I  repeat  the  former  distinction  of  godly  persons.  The  sins  of 
who  possibly  may  live  in  ungodly  practices,  especially  ofaresomT-^" 

times  re- 

false  worship,  and  then,  according  to  Mr.  Cotton's  own  P"'ed  to  be 

_  of  ignorance, 

interpretation  of  this  place  to  the  Corinthians,  they  came  aie^of  n'lf  u 
not  forth.     And  I  add,  if  there  be  any  voice  of  Christ  in  yetlgno"'^ 
the  mouths  of  his  witnesses  against  these   sins,  they  are  cusltrnot 
not  then  of  ignorance,   but  of  negligence,   and  spiritual 
hardness,  against  the  ways  of  God's  fear,  against  Isa.  Ixiii. 
[17,]  &c. 

Moreover,  our  question  is  not  of  the  utmost  skirts  of 
pollution,  but  the  substance  of  a  true  or  false  bed  of  wor- 
ship. Cant.  i.  16,  in  respect  of  coming  out  of  the  false, 
before  the  entrance  into  the  true.     And  yet  I  believe  that  a  case  put 
Mr.  Cotton  being  to  receive  a  person  to  church  fellowship,  ten. 
who  formerly  hath  been  infamous  for  corporal  whoredom, 
he   would  not  give  his  consent  to  receive  such  an  one 
without  sound  repentance  for  the  iilthiness  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  No  cause  of 
skirts  of  common  whoredom  than  of  spiritual  and  soul  ^or  wilore- 

dom  against 

whoredom,  against  the  chastity  of  God's  worship ?     And  bed Th^""^^ 
therefore  to   that   instance    of  the   fathers'  polygamy,   I  b!dof  God's 
answer :  first,  by  observing  what  great  sins  godly  persons  ^*"^^^'^" 
may  possibly  live  and  long  continue  in,  notwithstanding 


410  MR.  COTTON  S    LETTER 

The  <:a8c  of  ^  gQ^ljjjggg  j^  ^\^q  i-Qot.  Secondly,  I  ask  if  any  person,  of 
nianywiN^js  ^^,]^q^q  goclllness  Mr.  Cotton  hath  had  long  persuasion, 
fathers.  gi^Q^^ifj  belicvc  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,  Avould  have  received  such  a  proselyte  from  the  Gen- 
tiles? 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  w^as  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  ?" 

Jnsw.  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  ? 
It  lesscncth       And  upon  the  same  ground,  that  one  obstinate  person 

not  a  rebel-  i  i  . 

lion  that  it   ouglit  to  be  rejected  out  of  church  estate,  upon  the  same 

H  in  a  mul-  o  j  :?      1 

hence  a  city  g'^und,  if  a  grcatcr  company  or  chui-ch  were  obstinate  in 
idolatrous  ^^^^  unclcau  touchcs,  and  so  consequently  in  a  rebellion 
destroyed,     agaiust  Clirist,  ought  every  sound    Christian  church   to 


EXAMINED    AND    ANSWERED.  411 

reject  them,  and  every  saund  member  to  withdraw  from 
them. 

And  hence   further  it  is  clear,  that   if  such  unclean  obstinacy 

that  castetn 

touches  obstinately  maintained,  as  Mr.  Cotton  confesseth  ^eep^ut 
and  practiseth,  be  a  ground  of  rejection  of  a  person  in  the  munionwitii 
church,  questionless  it  is  a  ground  of  rejection  when  such  jesus  in  his 

...      church. 

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. 

The   greatest   question   here   would    be,   whether  the  J/^corinth'^ 
Corinthians  in  their  first  constitution  were  separate  or  no  tr"u*l^church, 
from  such  idol  temples  ?  and  this  Mr.  Cotton  neither  doth  from'^ idols  "as 
nor  can  denv,  a  church  estate  being  a  state  of  marriage  virgin  to 

•"     _  »  _  =>     Christ. 

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.  1 8,  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 
±he  substance  of  true  repentance  may  be  a  true  church." 


412  MR.  cotton's  letter 

The  sub-  I  answer,  it  is  clear  in  the  progress  of  the  whole  con- 

true  general  troversy,  that  I  ever  intend  by  the   substance    of  true 

repentance  "  i  •    i       it 

'h ?d  ^°^^  repentance,  not  that  general  grace  of  repentance  wmch  all 
iwnfin  God's  people  have,  as  Luther,  a  monk,  and  going  to,  yea, 
S>omiM°**  publishing  the  German  mass,  and  those  famous  bishops 
false  wor-     burnt   for   Christ    in    Queen    Mary's    days ;     but    that 

ship,  minis-  n  ^  n  -i  /»  i  • 

try,  &c.       substance  of  repentance  for  those  false  ways  or  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 

Not  the  same  God's   pcoplc,  profcssiug  particular  repentance  for  their 

de^^eerof"^  Spiritual  captivity  and  bondage ;    during  which  captivity 

iS'*"'^   also,  I  readily  acknowledge  the  substance  of  repentance, 

and  of  all  the  graces  of  Christ  in  general. 

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." 

Some  have        Aiiswer.  First  he  doth  not  rightly  allege  my  words  ;  for 

of"thc  ^^^  a  little  before  he  confesseth  my  words  to  be,  that  anti- 
whore's  cup,    ,..-,1  111'  1  t^  1       n 

and  some     christian  drunkcnncss  and  whoredom  is  to  be  confessed  of 

but  sipped 

'^^ted '"^^  all  such  as  have  drunk  of  the  whore's  cup,  or  but  sipped  of 
it.  In  wliich  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  in- 
toxicated, as  to  practice  spiritual  whoredom  against  Christ, 
in  submitting  to  false  churches,  ministry,  worship,  &c. 

Secondly,  whereas  he  saith  every  sipping  of  a  drun- 
kard's cup  is  not  sinful ; — 


EXAMINED    AND    ANSWERED.  413 

I  answer :  neither  the  least  sipping,  nor  constant 
drinking  out  of  the  cup  Avhich  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. 


Mr.  Cotton.  "  Yea;  but,"  saith  he,  '*the  three  thousand  '^''■.  cotton. 
Jews  were  admitted  when  they  repented  of  their  murder- 
ing 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  antichristian  super- 
stition, &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. 

Secondly,  I  answer,  the  converted  Jews,  although  they  The  first 

•'  _  ^  &  «'    Christians 

saw  not  all  the  leavenings  of  the  Pharisees,  yet  they  ^attemVor 
mourned  for  killing  of  Christ,  and  embraced  him  in  his  ^In's'^now. 
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  repent- 


414  MR.  cotton's  letter 

The  power   aiice  for  persecuting  and  killing  of  him  being  expressed, 

pentance  for  there  neccssarily  follows  a  withdrawing  from  the  church, 

Christ.        ministry,  and  worship  of  the  false  Christ,  and  submission 

unto  the  true :    and  this  is  the  sum  and  substance  of  our 

controversy. 

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  wor- 
shippers, 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  meek- 
ness 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 


EXAMINED    AND    ANSWERED.  415 

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  Ave  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  Ave  can  but  wonder  how  you 
can  so  boldly  and  resolutely  renounce  all  the  churches  of 
God,  for  neglect  of  that  Avhich  you  know  not  Avhether  they 
have  neglected  or  no,  and  before  you  have  admonished  us 
of  our  sinfulness  in  such  neglect,  if  it  be  found  amongst 
us." 

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  ad- 
ministrations    and     communions     Avere.        "  We     rather  How  can  a 

soul  truly 

choose  to  do  it,"  saith  he,  "  than  to  talk  of  it ;"    which  oppose  anti- 
christ, that 

makes  me  call  to  mind  an  expression  of  an  eminent  and  j^^'^ve^^a'^ 
worthy  person  amongst  them  in  a  solemn  conference,  viz.,  uoned?'^**" 
What  need  Ave  speak  of  antichrist,  can  we  not  enjoy  our 
liberties  without  inveighing  against  antichrist  ?  &c. 

The  truth  is,  I  acknoAvledge  their  Avitness  against 
ceremonies  and  bishops ;  but  that  yet  they  see  not  the 
evil  of  a  national  church,  notAvithstanding  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  Avord  and  prayer, 
and  their  persecuting  of  myself  for  my  humble,  and 
faithful,  and  constant  admonisliing  of  them,  of  such  j^^.  ^^^^^^ 
unclean  walking  between  a  particular  church,  which  they  TgainsTa  ^ 


416  MR.  cotton's  letter 

national       onlv  profess  to  be  Christ's,  and  a  national  rone],  which 

church,  and  ^  -" 

yet  iioiding    Mj-.  Cotton  profcsseth  to  separate  from.9 

fellowsliip  '■  ■*• 

with  it.  gy^  \^Qy^  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 

Impossible    and  public  agitations  concernino;  their  state  and  condition 

for  the^ans-  i  o  o 

i^orant  0°  '^^^^  a-ll  or  most  of  their  ministers,  and  at  last  suffered  for 
csfate'i'a"'^'^''  such  admonitioiis  to  them,  the  misery  of  a  winter's  banish- 
pretendeth.  uicnt  amongst  the  barbarians  ?   and  yet,  saitli  he,  "  You 

know  not  what  we  have  done,  neither  have  you  admonished 

us  of  our  sinfulness." 


CHAP.  XX. 

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  l)ody  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  filtliiness  of  communion,  such  covenants  and  ordi- 
nances become  unclean  unto  them,  and  are  profaned  by 
them. 

»  ["Our  joining  with  tlic  ministers  then  proceeds  to  deny  that  Mr.  Wil- 

of  England  in  liearing  of  the  word  liams  was  persecuted,  or  that  he  ad- 

and     prayer,    doth    not    argue    our  monished  them  Immbly  and  faithfully, 

churcli-comniunion    with   the   parish  His  banishment  was  no  persecution  ; 

churches  in  England,  much  less  with  his  statement  of  liis  opinions  no  adnio- 

the  national  church."      Mr.  Cotton  nition.     Cotton's  Answer,  p,  101.] 


EXAMINED    AND    ANSWERED.  417 

Mr.  Cotton.  Mr.  Cotton  answers,  "  your  purpose  was  to 
prove  that  churches  cannot  be  constituted  by  such  persons 
as  are  unclean  by  antichristian  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  him- 
self or  others  to  separate  from  them." 

Answer.  I   acknowledge    the   true    constitution  of  the  The  church 

^  _  .of  the  Jews 

church  of  the  Jews,  and  affinn  that  this  their  true  consti-  a  national 

church  truly 

tution  was  the  reason  why  they  were  not  to  be  separated  thereforerfjt 
from  :  for  being  a  national  church,  ceremonial  and  typical,  rated  from. 
their  excommunication  was  either  putting  to  death  in,  or 
captivity  out  of  that  ceremonial  Canaan.  Hence  Shal- 
maneser'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. 

Accordino;ly  in  the  particular  Christian  churches,  Christ  Death  and 

.    .  .  .  ,  captivity  in 

Jesus  cuts  off  by  spiritual  death,  which  is  excommunica-  tj"=  national 

-I       i-  ■'  church, 

tion :    or  for  want  of  due   execution  of  justice  by  that  *^|'r^tua"i' 
ordinance  in  his  kingdom,  he  sells  the  church  into  spiritual  capuvityin 
captivity,  to  confused,  Babylonish  lords  and  worships,  and  lar!  ^^"^  "^"^ 
so  drives  them  out  of  his  sight. 

Now  from  the  consequent  of  this  place  in  Haggai  mine 
argument  stands  good;  and  Mr.  Cotton  here  acknow- 
ledgeth 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  ceremonial 

^  uncleanness 

discourse  of  typical  and  ceremonial   uncleanness,  he  ac-  [?^the  na- 
knowledgeth  to  type  out  in  the  gospel  the  moral  unclean-  typed'^out 
ness  either  of  dead  works,  Eph.  v.  11,  or  dead  persons,  "eanness  in 
2  Cor.  vi.  14,  or  dead  world.  Gal.  vi.  14.     And  in  this  lar. 
place  of  Haggai,  he  acknowledgeth   that   God's  people, 
prince  and  people,  were  defiled  by  worldliness,  in  which 

£  £ 


418  Mil.  cotton's  letter 

condition,  saith  he,  their  oblations,  their  bodily  labours, 
were  all  unclean,  and  found  neither  acceptance  nor  bless- 
ing 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." 

Ansiv.  What  have  I  more  spoken  than  Mr.  Cotton  him- 
self hath  uttered  in  this  his  explication  and  application  of 
this  scripture  ?     As, 

First,  that  godly  persons  may  become  defiled  and  un- 
clean by  hypocrisy  and  worldliness. 

Secondly,  while  they  lie  in  such  a  condition  of  unclean- 
Mr.  Cotton  s  ness  all  their  offerins:s,  persons,  labours,  are  unclean  in 

nwn  r-on-  o    -'      J.  •' 


own  con 
fession  ^ 
ceriiing 


fession  con-  j^q  sight  of  God,  and  have  neither  acceptance  nor  blessing 


BhTp'rev'^n'^' from  him;  but  they  and  their  duties  are  unclean  in  his 
sons.  ^  ^"  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. 
infercncca        Thcsc    are    Mr.   Cotton's   own    express   words   wliich 

from  Master  ,         •  /.      , 

Cotton's      justify : 


grant. 


^  ["  Who  seeth  not,  that  in  these  his   purpose ;    and   so   bring    in    his 

words  I  express  not  mine  awn  reason-  reason   in   form   of  an   enthymeme, 

ing  or  meaning,  but  liis;  and  that  I  which  lie  draws  from  it  ?"     Cotton's 

expressly  say,  the   true   meaning  of  Answer,  p.  105.] 
the  text  will  nothing  more  reach  to 


EXAMINED    AND    ANSWERED.  419 

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,  worsliips,  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  wliich  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  coun- 
tenance of  men,  or  upon  outward  peace  and  liberty." 

E  E  2 


420  MR.  cotton's  letter 

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,  pro- 
fesseth  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  per- 
son. =  Thirdly,  he  confesseth  a  church  of  Chi'ist  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.*' 
Mr.  Cotton        Upou  thcsc  liis  owu  confcssious,   I   earnestly  beseech 

extenuates  n  /-* 

and  minceth  Mr.  Cottou,  and  all  that  fear  God,  to  ponder  how  he  can 

the  root,  '  r 

mibsunce  of  ^^^  ^^  walks  with  an  even  foot  between  two  extremes, 
of  nauonid  whcu,  accordiug  to  his  own  confession,  national  churches, 
which'hV  parish  churches,  yea,  a  church  constituted  of  godly  per- 
ethtobeun-  SOUS  givcu  to  inordinate  love  of  the  world,  are  false  and  to 

regenerate, 

not  yet  born  be  seijaratcd  from :  and  yet  he  will  not  have  the  i^arish 

again,  by  ^  •'  ^ 

a  remnlnrof  church  to  bc  Separated  from  for  the  remnant  of  pollution, 
po  utions.    J  pQjjggjyg  ]jg  meaneth  ceremonies  and  bishops,  notwith- 

*  ["  Sure  I  ;im,  we  look  at  infants  '  ["  These  are  palpable  mistakes 

as  members  of  our  church,  as  being  of  those  words  of  mine,  which  1  ex- 

federally  holy,  but  I  am  slow  to  be-  pressed    as   the    sum    of    his   words, 

lieve  that  all  of  them  are  regenerate,  which  he  through  haste  conceived  to 

or  truly  godly."     Cotton's    Answer,  be  mine."     lb.  p.  108.] 
p.  108.] 


EXAMINED    AND    ANSWERED.  421 

standing  that  he  also  acknowledgeth  that  the  generality  of 
every  parish  in  England  consisteth  of  unregenerate  per- 
sons, and  of  thousands  inboudaged,  not  only  to  worldli- 
ness,  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?  The  estate 

,  ^       .  of  the  godly 

a  few  sheep  among  herds  of  wolves  or  swine,  or  (if  more  singled 

i.  o  J  \  -^vith  the 

civil)  flocks  of  goats  ?  a  little  good  dough  swallowed  up  ^ofghlL'" 

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  tliis  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  Avill ;  but  for  the  name  of  Christ  Jesus,  ^te  state  of 

'  '  men  must 

in  loving  faithfulness  to  my  countrymen's  souls,  and  [in]  dfscOTered^^ 
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* 

*  ["  We    wholly    avoid    national,  which   he    nameth    .    .  .  suffered   to 

provincial,  and  diocesan  government  thrust  themselves  into  the  fellowship 

of  the  churches  by  episcopal  author-  of  the  churches,  and  to  sit  down  with 

ity;  we  avoid  their  prescript  liturgies,  the  saints  at  the  Lord's  table.     But 

and  communion  with  open  scandalous  yet  I  count  all  these  but  remnants  of 

persons  in  any  church  order;  ...  it  pollution,  when  as  the  substance  of 

is   a  continual  sorrow  of  heart,  and  the  true  estate  of  churches  abideth  in 

mourning  of  our  souls  that  there  is  their      congregational      assemblies." 

yet  so  much  of  those  notorious  evils  Cotton's  Answer,  p.  108.] 


422  MR.  cotton's  letter 


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  cause- 
less 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.'' 

Mr.  Cotton       Mr.  Cottou  here  confesseth  these  two  thinsrs,  Avhich  I 

geems  to  be  ^ 

^et  araTnst"*  ^^^^^  to  himself  to  rcconcilc  with  his  former  profession 
separation,  j^^j.^  ^^^  elscwhcrc  agaiust  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 

*  ["Mr.  Williams  probably  refers  they  had  chosen  Mr.  Williams  their 

to  the  refusal  by  the  General  Court  teacher,  while  he  stood  under  question 

to  listen  to  a  petition  from  Salem  rela-  of  authority,  and  so  offered  contempt 

tive   to  a  piece   of  land  which  was  to  the  magistrates,  their  petition  was 

claimed  as  belonging   to  that  town.  refused,"  &c.     Knowles,  p.  70.] 
But  according  to  Winthrop, '  because 


EXAMINED    AND   ANSWERED.  423 

for  it,  sensible  of  shame,  disgrace,  or  reproach  to  be  cast 
on  it. 

I  ffrant  with  him  the  failing's  of  churches  are  not  forth-  ^^-  cotton's 

~  o  own  con- 

with  to  be  healed  by  separation ;  yet  liimself,  within  a  sumdenf'^^ 
few  lines,  confesseth  there  is  a  lawful   separation  from  himself! 
churches  that  do  but  tolerate  their  members  in  causeless 
reproaches. 

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  Not  for  a 

'-'  sore  of  in- 

they  may  be  separated  from,  when   they  tolerate  their  ^^'^^i''  ^ut 

•'  .'  i  '  •'  a  leprosy  or 

members  in  such  their  causeless  reproachings.     Beside,  it  ^bsSfy,"^ 
is  not  every  sore  of  infirmity  or  ignorance,  but  an  ulcer  or  son  tolbe  ^'^' 
gangrene  of  obstinacy,  for  which  I  maintained  that  a  per- 
son ought  to  be  cut  off,  or  a  church  separated  from.     But  ^eepiy°^my 
if  he  call  that  butchery,  conscientiously  and  peaceably  to  botTagamst 

.       p  ••,!  •  n         1  ^  •    J.       consciences 

separate  from  a  spiritual  communion  or  a  cnurcli  or  society,  and  bodies 

in  pGFSG" 

what  shall  it  be  called  by  the  second  Adam,  the  Lord  cuting  of 

*'  til  em,  yet 

Jesus,  who  ffives  names  to  all  creatures  and  all  actions,  to  ''""^  7' 

■^  c3  -'  against  the 

cut  off  persons,  them  and  theirs,  branch  and  root,  from  oF duT^"*° 
any  civil  being  in  their  territories ;  and  consequently  from  thrchurcS 
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.^ 

'  ["  His  banishment  proceeded  not  whereof  the  magistrates  were  mem- 

against  him  or  his  for  his  own  refusal  bers,   for   deferring   to   give    present 

of    any   worship,    but    for    seditious  answer  to  a  petition  of  Salem,  who 

opposition   against  the    patent,   and  had   refused  to  hearken  to  a  lawful 

against  the  oath  of  fidelity  offered  to  motion  of  theirs."     Cotton's  Answe 

the  people;  ...  he  also  wrote  letters  p.  113.] 
of  admonition    to   all  the   churches 


424  MR.  cotton's  letter 

CHAP.  XXIIL 

Thirdly,  whereas  I  urged  a  speech  of  his  own,  viz.  that 
God  had  not  prospered  the  way  of  separation,  and  con- 
ceives 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." 
God's  con-        Answer.  Doubtless  the  controversy  of  God  hath  been 

troversy  for  '' 

persecution.  ^^^  ^-^jj  ^j^jg  j^nd,  that  Cither  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. 

The  suffer-        Now  for  their  sufferings :    as   the   puritans   have   not 

ings  of  the  " 

and^'^uHun  Comparably    suffered,    as    but    seldom    congregating    in 

comp"^'cd.'^   separate  assemblies  from  the  common,^  so  have  not  any 

of  them  suffered  unto  death  for  the  way  of  nonconformity 

Mr.  udaii,    to  ccrcmonies,  &c.    Indeed  the  worthy  witness  jSlr.  Udall,^ 

Mr.  Penry,  '  .... 

Mr'  Gr^n^'  ^^'^^  ^^^^'  ^^^^  dcatli  for  his  witness  against  bishops  and 
^'''°'^-         ceremonies  ;9  but  Mr.  Penry/°  Mr.  Barrow,  Mr.  Green- 

''  ["  It  seemeth  he  never  read  the  ceedingly  rare  book  is  in  Mr.  OfFor's 

story  of  the  classes  in  Northampton-  library.] 

shire,  Suffolk,  Essex,  London,  Cam-  ^  ["  He  died  by  the  annoyance  of 

bridge,  discovered  by  a  false  brother  to  the  prison  :    wlien  the  coroner's  jury 

Doctor  Bancroft."     Cotton's  Answer,  came  to  survey  the  dead  body  of  Mr. 

p.  116,  Neal's  Puritans,  i.  22G,  319.]  Udall    in    prison,    he   bled    freshly, 

"  [Udall  had  been  a  tutor  to  Queen  though  cold  before,  as  a  testimony 
Elizabeth  in  the  learned  languages,  against  the  murderous  illegal  proceed- 
yet  for  writing  a  little  book  against  ings  of  the  state  against  him."  Cot- 
Diocesan  Church  Government  and  ton's  Answer,  p.  116,  Neal,  i.  339.] 
Ceremonies  he  was  condemned  to  die,  '"  [Mr.  Cotton  says,  that  Penry 
and  would  have  been  executed  but  confessed  that  he  deserved  death  for 
for  the  queen's  feelings  of  respect  to  having  seduced  many  to  separation 
her  aged  tutor.     A  copy  of  this  ex-  from  hearing  the  word  in  the  parish 


EXAMINED    AND    ANSWERED.  425 

wood  followed  the  Lord  Jesus  with  their  gibbets  on  their 

shoulders,  and  were  hanged  with  him  and  for  him,  in  the 

way  of  separation : '  many  more  have  been  condemned  to 

die,  banished  and  choaked  in  prisons,  I  could  produce 

upon  occasion. 

Again,  I  believe  that  there  hardly  hath  ever  been  a  Few  con- 
scientious 
conscientious  separatist,  who  was  not  first  a  puritan :  for,  separatists,  ^^ 

as  Mr.  Canne  hath  unanswerably  proved,^  the  grounds  and  ^^^^  p""^'" 

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.  The  noncon- 

if  truly  followed,  lead  on  to  and  enforce  a  separation  from  grounds  en- 
force separa- 
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  ? 

Doubtless  the  reasons  are  evident :  first,  most  of  God's  Most  of  the 

separation 

servants  who,  out  of  sio;ht  of  the  ignorance,  unbelief,  and  °^  the  lower 

'  o  o  '  '  sort  of  peo- 

profaneness  of   the   body   of   the   national   church,   have  p'®' 
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. 

That  worthy  instrument  of  Christ's  praise,  Mr.  Ains-  The  poverty 

,         ,       .  •  -,  .  „    1  ,  of  Mr.  Alns- 

worth,   during  some  time,   and  some  time  or    ms   great  worth. 
labours  in  Holland,  lived  upon  ninepence  per  week,  with 

churches,   so   that   their  souls    were  obloquy  and   discredit  on  these  two 

justly  required  at  his  hand.     Ibid.  p.  witnesses   to    the    truth  ;    but    most 

117.     This   can   scarcely  be   correct  unjustly.     Answer  p.  117.] 

if  we  judge  from  the  general  tenor  ^  [In  "  A  Necessitie  of  Separation 

of  Penry's  character.     See  Banbury's  from  the  Church  of  England  proved 

Hist.  Memorials,  i.  79,  note  e.]  by    Nonconformist    Principles,    &c. 

^  [See  Broadmead  Records,  Intro.  By  John  Canne,  pastor  of  the  Ancient 

p.  xxxviii.     Hanbury,  i.  35,  62.    Mr.  English  Church  at  Amsterdam,  1634, 

Cotton  endeavours  to  throw  no  little  4to.  pp.  264. 


426  MR.  cotton's  letter 

The  noncon-  j-Qots  boiled,  &C.''     Whcrcas  on  the  other  side,  such  of 

lormists  '  ' 

fairboofy  *  God's  servants  as  have  been  nonconformists  have  had  fair 

18  ops.  gg^g^^gg^   been   great   persons,   have  liad  rich  livings   and 

benefices,  of  which  the  bishops  and  theirs,  like   greedy 

wolves,  have  made  the  more  desirable  prey. 

The  eepara-       Sccondly,  it  is  a  principle  in  nature  to  prefer  a  professed 

been  pro-      encmv,  bcforc  a  pretended  friend.    Such  as  have  separated 

fessed  ene-  j  '  t.  y. 

mies;  but    Jiayg  becu  loolvcd  at  by  the  bishops  and  theirs,  as  known 

the  puritans  J  \.  ' 

thingTpro-    and  professed  enemies:    whereas  the  puritans  professed 


fessed 


friends  and   subjection,  and  have  submitted  to  the  bishops,  their  courts, 

subjects  to.  ..  II'  1. 

the  bishops,  their  oihcers,  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. 

Mr.  Cotton.  jJc  saith,  "  God  hath  not  prospered  the  way  of  separa- 
tion with  peace  amongst  themselves,  and  growth  of  grace." 
Ansicer.  The  want  of  peace  may  befal  the  truest 
churches  of  the  Lord  Jesus  [as]  at  Antioch,  Corinth,  Gala- 
tia,  who  were  exercised  with  great  distractions.  Secondly, 
it  is  a  common  character  of  a  false  church,  maintained  by 

^hmxh  may  ^^^^  Smith's  and  cutler's  shop,  to  enjoy  a  quiet  calm  and 


enforce  a 


present        pcaCcable  tranquillity,  none  daring,  for  fear  of  civil  punish- 
greater        mcut,  to  oucstion,  obicct,  or  differ  from  the  common  road 

(though  ^  . 

false)  grace   and  custom.     Thus  sino;s  that  great  whore,  the  antichristiau 

than  the  true  C5  O  ' 

ciu-^sT  "^     church.  Rev.  xviii.  [7,]  /  sit  as  a  queen,  am  no  ividow,  see  no 

Jesus. 

'  ["  Mr.    Ainsworth's  name  is  of  from    the    preface,  by   a  friend   of 

best  esteem,  without  all  exception,  in  Ainsworth,   to    his    Annotations    on 

that   way   who    refused    communion  Solomon's   Song,   do   not   appear   in 

with  hearing  in  England.     And  if  his  the  least  to  invalidate  the  statement 

people  suffered  him  to  live  on  nine-  of    Williams.      In   the    earlier   part 

pence    a    week,   with    roots    boiled,  of  his  exile,  in  common  with  Johnson 

surely  either  the  people  were  grown  to  and    the    other    separatists,   he    was 

a  very  extreme  low  estate,  or  else  tlie  exposed  to  great  straits  and  difficulties, 

growth  of  their  godliness  was  grown  and  it  may  be  to  that  period  that 

to  a  very  low  ebb."   Cotton's  Answer,  Mr.  Williams  refers.     See  Hanbury, 

p.   122.     The  remarks  of  Mr.  Han-  i.  433.] 
bury,  with  the  quotation  he  produces 


EXAMINED    AND    ANSWERED.  427 

sorrow:  while  Christ's  dearest  complains  she  is  forsaken, 
sits   weeping   as   a   widow,  Lam.  i.  [1.]     Thirdly,  God's  '^"/jf^Pg"' 
people  in  that  way,  have  sometimes  long  enjoyed  sweet  n°tetweet. 
peace  and  soul  contentment  in  England,  Holland,  New  peace^m 
England,  and  other  places,  and  would  not  have  exchanged  of  their  hoiy 

~  communion. 

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  dis- 
order, and  made  a  breach,  and  a  teaching  monument  Breaches 
of  Perez  Uzzah,  the  breach  of  Uzzah :  so  in  like  manner  and  must  be 

1  .    .  ,  ,  among  all 

all  those  celebrations  of  the  spiritual  ark  or  ordinances,  clod's  peo- 

^  pie,  to  make 

which  yet  I  have  known,  although  for  the  present  ac-  [,^^"  l^^' 
companied  with  great  rejoicing  and  triumphing,  yet  as  ordinan'ces' 
they  have  not  been  after  the  due  order,  so  have  they  all  due°ordel  " 
met  with,  and  still  must,  a  Perez  Uzzah,  breaches  and 
divisions,  until  the  Lord  Jesus  discover,  direct,  and  en- 
courage  his    servants    in   his    own   due   holy    order   and 
appointment. 

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  Many  grace- 

^  less  Judases 

Satan  himself,  the  accuser  of  the  saints,  cannot  but  confess  amongst 

God  s  peo- 

that  multitudes  of  God's  witnesses,  reproached  with  the  p'®- 
names  of  Brownists,  and  anabaptists,  have  kept  them- 
selves from  the  error  of  the  wicked,  and  grow  in  grace 
and    knowledge   of   the    Lord    Jesus,   endeavouring    to  Multitudes 
cleanse  themselves  from  all  filthiness  both  of  flesh  and  anlToiy"^ 
spirit,  and  to  finish  holiness  in  the  fear  of  God.     I  will  have  pro- 

.  ,  ,  ,        fessed  sepa- 

not   make   odious   and   envious   comparisons,   but   desire  ""^tion- 


428  MR.  cotton's  letter. 

that  all  that   name  the   name  of  the  Lord  Jesus   may 
depart  wholly  and  for  ever  from  iniquity. 


CHAP.  XXIV. 


Mr.  Cotton.       Lastly  he  addeth,  "  That  such  as  erring  through  sim- 
plicity and  tenderness,  have  grown  in  grace,  have  grown 
also  to  discern  their  lawful  liberty  in  the  hearing  of  the 
word  from  English  preachers."^ 
Four  sorts        Ausicer.  I  Will  uot   qucstiou  the  uprightness  of  some 
Biidere  from  wlio  liavc  gouc  back  froui  many  truths  of  God  which  they 

Feparation      ,  n  i  ,  •  •  c>    i*  j. 

far  from      havc  proicssed :    yet  mme  own  experience  or   tour  sorts 

gi'owth  in  n  •  ^^ 

grace.  ^yl^g  havc  backsliddeu  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 : 

Some  back-       First,  I  havc  known  no  small  number  of  such  turn  to 

tofamiusm.  absolutc   Familisiu,   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. 

Some  to  Secondly,  others  have  laid  the  reins  upon  the  necks  of 

pro  aneness.  ^j^^j^,  couscienccs,  and  likc  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  ffrace  of  God  into  wantonness. 

Some  to  Thirdly,  others  backsliding  have  lost  the  beauty  and 

of  others."''  shiuing  of  a  tender   conscience  toward   God,  and   of  a 

*  ["  This  I  speak  with  respect  to  defend,  the  lawful  liberty  of  hearing 

Mr.  Robinson  and  to  his  church,  wlio  the  word  from  the  godly  preachers  of 

grew  to  acknowledge,and  in  a  judicious  the  parishes  in  England."     Cotton's 

and  godly  disco\irse  to  approve  and  Answer,  p.  123.] 


EXAMINED    AND    ANSWERED.  429 

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. 

Lastly,  others  although  preserved  from  familism,  pro-  f^''j5"®ig^i„ 
faneness,  and  persecuting  of  others,  yet  the  leaf  of  their  anSress, 
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. 


Yea  ;  but,  saith  he,  "  they  have  grown  to  discern  their  ^r.  cotton. 
lawful  liberty,  to  return  to  the  hearing  of  the  word  from 
English  preachers." 

Ansioer.  Here  I  might  engage  myself  in  a  controversy, 
which  neither  this  treatise  will  permit,  nor  is  there  need,  ^j^.  c^nne's 
since  it  hath  pleased  the  Father  of  lights  to  stir  up  the  Mr^^Rob^n- 
spirit  of  a  faithful  witness  of  his  truth  in  this  particular,  of  healing/ 
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.^ 

^  [Mr.      Robinson's      book      was  John  Robinson,  late   pastor  to  the 

published  nine  years  after  his  death.  English   Church  of   God   in  Leyden, 

It  was  entitled,  "  Of  the  Lawfulness  and     Printed     Anno    1634."       Mr. 

of   Hearing  of  the   Ministers  in  the  Canne's  work  in  reply  was   entitled 

Church  of  England  :   penned  by  that  "A  Stay  against  Straying,"  4to.  1639. 
Learned   and   Reverend    Divine,  Mr. 


430  MR    COTTON  S    LETTER 

For  such  excellent  and  worthy  persons  whom  Mr. 
Mr  Cotton's  Cotton  here  intends  by  the  name  of  English  preachers,  I 
concerning    acknoAvled£i;e  myself  unworthy  to  hold  the  candle  to  them: 

the  minis-  o  J  i  >- 

^^y-  yet  I  shall  humbly  present  what  Mr.  Cotton  himself  pro- 

fesseth  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. 

For  the  first,  he  acknowledgeth,  that  the  ordinary 
7ro<>ey6?  ministers  of  the  gospel  are  pastors,  teachers,  bishops, 
(n,,TKoiroi     overseers,  elders,  and  that  their  proper  work  is  to  feed  and 

jrpc<r/3vTepoi 

^aeli^ve^"'  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  Avere.  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 

Preachers     prcach  for  couversion,  which  is  most  preposterous  amongst 

and  pastors    ^  .      ,  .  .  .  . 

fardiiTcrent  a  converted  Christian  people,  fed  up  with  ordinances  in 
church  estate.  So  that,  according  to  Mr.  Cotton's  con- 
fession, 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,  unbe- 
lieving, unchristian  souls  to  the  obedience  and  subjection 
of  the  Lord  Jesus. 
Conversion  I  rcadily  confess  that  at  the  pastor's,  or  shepherd's 
occidental,  fccdiug  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  acci- 


EXAMINED    AND    ANSWERED.  431 

dental  that  any  unbeliever  should  come  in ;  and  the 
pastor's  work  is  to  feed  his  flock.  Acts  xx.  [28,]  and 
projahecy  is  not  for  unbelievers,  but  for  them  that  believe, 
to  edify,  exhort,  and  comfort  the  church,  1  Cor.  xiv. 
3,  22. 

I  also  readily  acknowledge,  that  it  hath  pleased'  God  to  Personal re- 

.  ,        1  „     ,  pentance 

work  a  personal  repentance  in  the  hearts  of  thousands  in  wrought  in 

^  thousands 

Germany,  Eno-land,    Low    Countries,  France,   Scotland,  ^^  ^odiy 

J  ■'  o  ■'  '  J  J  persons  m 

Ireland,  &c.,  yea,  and  who  knows  but  in  Italy,  Spain,  nXles"" 
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  re- 
maining 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  un- 
believing. 

This  passage  I  present  for  two  reasons  ;    First  because  to  preach 
so  many  excellent  and  worthy  persons  mainly  preach  for  conversion 

••  11  Till  PI  "'^  '^^^ 

conversion,  as  conceiving,  and  that  truly,  the  body  of  the  people  to 

°  .'  ./  whom  a  man 

people  of  England  to  be  in  a  natural  and  unregenerate  f  ^""^^  ®''°"" 

i        i  O  o  herd,  as  to 

estate ;     and    yet    account    they    themselves    fixed    and  peo°p"rand^ 
constant  officers  and  ministers  to  particular  parishes  or  christ,  a 
congregations,  unto  whom  they  also  administer  the  holy  disorder. 
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  q^^.^  ^^  ,^ 
pleaseth  God  to  shake  foundations  civil  and  spiritual,  such  "ner  T^'' 
a  ministry  of   Christ  Jesus  may  be  sought  after  whose  "iTt  17 
proper  work  is  preaching,  for  converting  and  gathering  of  convert, 
true  penitents  to  the  fellowship  of  the  Son  of  God. 


432  MR.  cotton's  letter 


CHAP.  XXVI. 

Bir.  Cotton.  The  second  thing  which  Mr.  Cotton  himself  hath  pro- 
fessed 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  dis- 
pensed to  the  ungodly,  &c." 

The  com-  Auswcr.  Mr.    Cotton  himself   maintaineth,    that    "the 

munion  or  .  n      ^  •\     •  i  i  •        r^^     •     ■> 

fellowship    dispensino;   of  the  word  m  a  church   estate,  is    Christ  s 

of  the  word  ^  ~ 

taught  in  a    feeding  of  his  flock.  Cant.  i.   8 :    Christ's  kissino;  of  his 

church  O  ^  <-> 

estate.  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 
jDrayer,  in  which  the  first  church  continued.  Acts  ii.  46. 
All  which  overthrows  that  doctrine  of  a  lawful  partici- 
pation of  the  word  and  prayer  in  a  church  estate,  where  it 
is  not  lawful  to  communicate  in  the  breaking  of  bread  or 
seals.^ 

•  ["  If  this  be  all  the  conclusion  only  in   hearing   and   prayer,  before 

he  striveth  for,  I  shall  never  contend  and  after  sermon  ;    and   joineth    not 

with  him  about  it.      But  this  is  that  with  them,  neither  in  their  covenant, 

I   deny,  a  man  to  participate   in    a  nor  in  the   seals  of   the  covenant.' 

church-estate,    where    he    partaketh  Cotton's  Answer,  p.  129.] 


EXAMINED    AND    ANSWERED.  433 


CHAR  XXVII. 

Thirdly,  concerning  the  lawful  commission  or  calling  Eminent 
of  Eno-lish  preachers.     Mr.   Cotton  himself,  and  others  accounted  in 

.  .  Old  England, 

most  eminent  in  New  England,  have  freely  confest,  that  prof'-ss 

'-'  •'  J  "     themselves 

notwithstanding   their   former   profession  of   ministry  in  ShHstLs 
Old  England,  yea,  in  New  England,  until  they  received  EnS- 
a  calling  from  a  particular  church,  that  they  were  but 
private  Christians.'^ 

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.^ 

As   first,   a   calling   or   commission  received  from  the  False  cai- 

,  .   ,  lings  or  com- 

blShOpS.  missions  for 

the  ministry. 

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. 


'  [That  is,  as  Mr.  Cotton  explains  "  ["  We  are  not  so  masterly  and 

it,  because  "  being  cast  out  by  the  j'^remptory  in  our  apprehensions;  and 

usurping  power  of  the  prelacy,  and  yet   the    more  plainly   and   exactly 

dismissed,  though  against  their  wills,  all    church-actions    are    carried    on 

by  our  congregations,  we  looked  at  according  to  the  letter  of  the  rule, 

ourselves  as  private    members,  and  the  more  glory  shall  we  give  unto 

not  officers  to  any  church  here,  until  the    Lord  Jesus,  and    procure    the 

one   or  other  church  might  call  us  more  peace  to  our  consciences  and 

unto  office."  Any  other  sense  is  either  to   our   churches,  and  reserve  more 

a  mistake,  or  a  "  fraudulent  expression  purity  and  power  to  all  our  adminis- 

of  our  minds."     Answer  p.  131.]  trations."     Cotton's  Answer,  p.  132. 

F  F 


434  MR.  cotton's  letter 

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. 


Mr.  Cotton.  Tlic  closc  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 :  Ave 
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 


EXAMINED    AND    ANSWERED.  435 

whereof  Mr.  Lathrop  was  pastor,^  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  pro- 
fesseth  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. 

First,  the  faithful  labours  of  many  witnesses  of  Jesus  Tho  garden 

■^  ,  of  the 

Christ,  extant  to  the  world,  abundantly  proving,  that  the  f^^f^^^l  °^ 
church  of  the  Jews  under  the  Old  Testament  in  the  type,  Testa^mrnt, 
and  the  church  of  the  Christians  under  the  New  Testa-  an^hedg^or 
ment  in  the  antitype,  were  both  separate  from  the  world ;  ration  fiom 
and  that  when  they  have  opened  a  gap  in  the  hedge,  or  when 
wall  of  separation,  between  the  crarden  of  the  church  and  f^  neglect 

i  ^  o  to  maintain 

the  wilderness  of  the  world,  God  hath  ever  broke  down  or^^auf  o^od 
the  wall  itself,  removed  the  candlestick,  &c.  and  made  his  ms  garden 
garden  a  wilderness,  as  at  this  day.     And  that  therefore  wilderness- ; 
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  wilder- 
ness of  the  world,  and  added  unto  his  church  or  o-arden.^ 


'  [See  Broadmead  Records,  Intro.  oecumenical,  national,  provincial,  dio- 

p.  Ixxix.]  cesan  bodies,  Rom.  xii.  2.     From  the 

^  ["  The  world  is  taken  in  scripture  world,  as  taken  for  civil  government 

more  ways  than  one,  and  so  is  separa-  of  it,  we  are  to  separate  our  church- 

tion  ;  as  when  the  apostle  exhorteth  bodies,  and  the  government  thereof  in 

the    Romans,  not   to    conform   their  frame   and    constitution."       Cotton's 

church-bodies  according  to  the  plat-  Answer,  pp.  135,  136.] 
form  of  the  Roman  monarchy,  into 

r  F  2 


436  MR.  cotton's  letter 

The  noncon-  SeconcUy,  that  all  the  grounds  and  principles  leading  to 
nowssariiy  opposc  bishops,  ccremonics,  common  prayer,  prostitution 
scparauon    of  thc  ordinauccs  of  Christ  to  the  ungodly,  and  to  the 

ofthocliurch  •  n    /-^^     '    ,t  t  i  m 

from  the  un-  truc  practicc  01  Christ  s  own  ordmanccs,  do  necessarily, 
clean  and     as  bcforc  I  intimated,  and  Mr.  Canne  hath  fully  proved, 

holy  things.  ./    x  ' 

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  Clmst,  according  to  the 
pattern. 

Thirdly,  the  multitudes  of  holy  and  faithful  men  and 

women,  who  since  Queen  Mary's  days  have  witnessed  this 

The  great     trutli  by  Writing,  disputing,  and  in  suffering  loss  of  goods  and 

Buttering  for        ,  ....  t 

this  cause,  fricuds,  iu  imprisonments,  banishments,  death,  &c. — I  con- 
fess 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  non- 
conformists' principles. 

Mr.  Cotton's      Fourthly,  what  is  that  which  Mr.  Cotton  and  so  many 

and  others 

zealous prac-  huudrcds  fcarino;  God  in  New  England  Avalk  in,  but  a  way 

tice  of  sepa-  ~  a  '  •/ 

New"Eng-  ^^  scparatiou  ?  Of  what  matter  do  they  profess  to  con- 
stitute 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  Cln-ist  ?2    Nay ; 


*  ["  Our  not  receiving  all  comers  other  duties,  it  argueth  indeed  that 

unto  the  communion  of  the  Lord's  such  persons  either  think  themselves 

table,  and  other  parts  of  chm-ch  fel-  unfit  materials  for  church  fellowship, 

lowship,  saving  only  unto  thc  public  or  else  that  we  conceive  them  to  be 

licaring  of  the  word  and  presence  at  as  stones  standing  in  need  of  a  little 


EXAMINED    AND    ANSWERED.  437 

when  other  English  have  attempted  to  set  up  a  congrega- 
tion after  the  parishional  way,  have  they  not  been  sup- 
pressed? 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  ?  ^  Let  their  own  souls,  and  the  souls  Mr.  cotton 
of  others  seriously  ponder  in  the  fear  of  God,  what  should  liiierty  to 

frequent 

be  the  reason  why  themselves  so  practising,  should  perse-  *''°®\    . 

•J  i  o-'  1  parishes  in 

cute  others  for  not  leaving  open  a  gap  of  liberty  to  escape  i^lfd^  which 
persecution  and  the  cross  of  Christ,  by  frequenting  the  hfmseifyr- 
parishes  in  Old  England,  which  parishes  themselves  per-  New  Eng- 
secute  in  New  England,  and  will  not   permit  them  to 
breathe  in  the  common  air  amongst  them. 

Fifthly,  in  the  parishes,  which  Mr.  Cotton  holds  but 
the  inventions  of  men,'*  however  they  would  have  liberty 
to  frequent  the  worship  of  the  word,  yet  they  separate  a  great 

mystery  in 

from  the  sacraments :  and  vet,  according  to  Mr.  Cotton's  t^^  escaping 

'  "^  °  of  the  cross 

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 


more  hewing  and  squaring  before  they  cult  to  reconcile  this  disclaimer  with 

be  laid  as  living  stones  in  the  walls  of  facts,  unless  we  attribute  ignorance  to 

the  Lord's  house."    Cotton's  Answer,  Mr.   Cotton.      See    before,   p.  233, 

p.  139.]  note  8.] 

'  ["Our  practice    in    suppressing  *  [Mr.  Cotton  calls  this  an  untruth, 

such  as  have  attempted  to  set  up  a  yet  he  adds,  "  I  hold  that  the  receiv- 

parishional   way,    I    never   heard   of  ing  all  the  inhabitants  in  the  parish 

such  a  thing  here  to  this  day.     And  into  the  full  fellowship  of  the  church, 

if  any  such  thing  were  done  before  and  the  admitting  of  them  all  unto 

my  coming  into  the  country,  I  do  not  the  liberty  of  all  the  ordinances,  is  an 

think  it  was  done  by  forcible  com-  human  corruption,  and  so  if  he  will, 

pulsion,  but  by  rational  conviction."  an    human    invention."     Answer,  p. 

Cotton's  Answer,  p.  139.     It  is  diffi-  140.] 


438  MR,  cotton's  letter 

the  cross  or  gibbet  of  Christ  may  be  avoided  in  a  great 
measure,  if  persons  come  to  church,  &c. 

Lastly,   however,    he    saith,    he   hath    not    found    such 

presence  of  Christ,  and  evidence  of  his  Spu'it  in  such 

The  New     churches,  as  in  the  parishes :  what  should  be  the  reason  of 

English  ...  ,  .  o  ' 

ciiuiches      their  great  rejoicmgs  and  boastings  of  their  ovs^n  separa- 

bepureV"    tlous  iu  Ncw  England,  insomuch  that  some  of  the  most 

firet'esu-     cmiucnt  amongst  them  have  affirmed  that  even  the  apostles' 

the'^apostfes.  chui'chcs  Avcrc  not  SO  purc  ?     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, 

Avhich  in  New  England  they  persecute — the  parishes. 

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? 
The  refor-     Yea :  whv  sliould  Mr.  Cotton,  or  any  desirous  to  practise 
hiTbeoir     reformation,  kindle  a  fire  of  persecution  against  such  zeal- 
horosyhf     ous  souls,  especially  considering  that  themselves,  had  they 
sixTh'8  days,  so  invcIghcd  against  bishops,  common  prayer,  &c.,  in  Ed- 
ward the  Sixth's  days,  had  been  accounted  as  great  here- 
tics, 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. 

How  can  I  better  end  than  Mr.  Cotton  doth,  by  warn- 
ing, that  all  that  will  not  kiss  the  Son,  that  is,  hear  and 
embrace  the  words  of  his  mouth,  shall  perish  in  their  way. 
Persecution  Ts.  il.  12.     And  I  dcsirc  Mr.  Cotton,  and  every  soul  to 
oppression    Avhoui  tlicsc  llucs  iiiay  come,  seriously  to  consider  in  this 

wliereso- 

ever.  coutroversy,  if  the  Lord  Jesus  were  himself  in  person  in 


EXAMINED    AND    ANSWERED. 


439 


Old  or  New  England,  what  church,  Avhat  ministry,  what 
worship,  what  government  he  Avould  set  up,  and  what 
persecution  he  would  practise  toward  them  that  would  not 
receive  Him?^ 


^  ["  The  answer  is  near  at  hand  . . . 
Thnse  mine  enemies  which  would  not 
that  I  should  reign  otwr  them,  bring 
them  hither,  and  slay  them  before  my 
face,  Luke  xix.  27.  And  vet  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  administra- 
tions."    Cotton's  Answer,  p.  144.] 


FINIS. 


3,    HADDON,    PBINTER,   CASTLE    STREET,    FINSBURY. 


ERRATA. 


a;e  7,  line  4,  for  "to  [all]  men,"  read  "  all  men." 
21,  dele  "  men." 
8,  line  32,  {or"  He  that  believeth  shall  not  he  damned,"  read  "He  that 
believeth  not  shall  be  damned." 


THE 


SECOND  ANNUAL  REPORT 


HANSERD  KNOLLYS  SOCIETY, 


PUBLIC4TI0N  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.  Underiilll,  Esq.,  read  the  Annual  Report,  and  George 
Offor,  Esq.,  presented  the  Cash  Accounts  and  Financial  State- 
ment. 

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  foUow  be  the  Officers  and 
Council  for  the  year  ensuing." 

CHARLES  JONES,  Esq. 

I^onorarg  ^ccrctarus, 

E.  B.  UNDERHILL,  Esq.        Rev.  W.  JONES. 


Council. 


Rev.  J.  AcwoRTii. 
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.  Jadez  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.  IIiNTON,  M.A. 

Rev.  J.  lIoBv,  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  Rofp. 
Rev.  Joshua  Russeh. 
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  Sub- 
scribers 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  pub- 
lication.    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 
Pikrim  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  per- 
mitted 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  Sub- 
scribers, 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 
oflSce  thus  vacated. 

A  resolution  has  been  passed  to  grant  the  same 
privileges  to  the  Sunday  School  Library  of  any  congre- 
gation, 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  useful- 
ness 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  Sub- 
scribers 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. 


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