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Cornell University Library 
 BV741.W72 B6 1848 
 
 Bloudy tenent of persecution for cause o 
 
 olin 
 
 3 1924 029 333 014 
 
The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029333014 
 
THE 
 
 HANSERD KNOLLTS SOCIETY. 
 
 PUBLICATION OP THE WORKS OF EARLY ENGLISH 
 AND OTHER BAPTIST WRITERS. 
 
 ©teasuwr. 
 
 CHARLES JONES, Esq. 
 
 I^otiorarg S>ettetartcs. 
 
 EDWARD B. UNDERHILL, Es*. 
 
 Rev. WILLIAM JONES. 
 
 gbtcretarg. 
 
 Mr. GEORGE OFFOR, Juy. 
 
 Gtounril. 
 
 Bev. J. ACWOBTH, LL.D. 
 
 — JOSEPH ANGUS, M.A. 
 
 — C. M. BIBBELL. 
 
 — CALEB EVANS BIBT, M.A. 
 
 — WILLIAM HENEY BLACK. 
 
 — WILLIAM BBOCK. 
 
 — THOMAS BUBDIIT. 
 
 — JABEZ BURNS, D.D. 
 
 — F. A. COX, D.D., LL.D. 
 
 — T. S. CBISP. 
 
 . — B. DA VIES, Ph. D. 
 
 — B. EVANS. 
 
 _ B. GODWIN, D.D. 
 
 — P. W. GOXCH, M.A. 
 _ W. GROSER. 
 
 — 3. H. HINTON, M.A. 
 
 — J. HOBY, D.D. 
 CHARLES THBODOBE JONES, Eafl. 
 
 G. F. KEMP, Esq, 
 
 GEORGE LOWE, Eaj. F.R.S. 
 
 Ebv. W. H. MUBCH, D.D. 
 
 — J. P. MURSELL. 
 
 — THOMAS FOX NEWMAN. 
 GEORGE OFFOB, Esq. 
 
 Bev. G. H. OBCHAED. 
 
 — J. J. OWEN. 
 
 — T. POTTENGEB. 
 
 — THOMAS PRICE, D.D. 
 J. BEAD, Esd. 
 
 Bev. BOBEET EOFF 
 
 — JOSHUA BUSSELL. 
 
 — J. SPEIGG, M.A. 
 
 — EDWARD STEANB, D.D. 
 
 — CHARLES SIOVEL. 
 
 — THOMAS THOMAS. 
 
 — FREDERICK TEESTBAIL. 
 
 It has been a matter of regret with many, that the writings of the early members 
 and ministers of the Baptist churches of this country should be comparatively so 
 little known. The present appears to be a favourable time to reprint such of them 
 as may be deemed worthy of perpetuation, from their historical or theological 
 
 importance. /. . i. v 
 
 These writings are confined to no peculianty of sentunent, but embrace every topic 
 of divine truth, which the word of God presents for the salvation of the believer, as 
 well as for the regulation of the church of Christ. . , , 
 
 To the Baptists, belongs the honour of first assertmg in this land, and of establish- 
 ing on the immutable basis of just argument and scripture rule, the right of every 
 man to worship God as conscience dictates, in submission only to divine command. 
 
THE 
 
 BLOUDY TENENT 
 
 PERSECUTION 
 
 CAUSE OF CONSCIENCE DISCUSSED: 
 
 MR COTTON'S LETTER 
 
 EXAMINED AND ANSWERED. 
 
 BY ROGER WILLIAMS. 
 
 EDITED FOR 
 
 €ftt ^Kn&tvti Unnllpsi S>otitt^, 
 
 BY 
 
 EDWARD BEAN UNDERHIIL. 
 LONDON: 
 
 PMNTED FOR THE SOCIETY, 
 
 BY J. HADDON, CASTLE STREET, FINSBURY. 
 
 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 WiUiam 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 imtenanted 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. Knowle?' Life of R, Williams, p. 31. 
 " See Broadmead Records, Introd. p. xxii. 
 
 a 3 
 
VI A BIOGRAPHICAL INTRODUCTION. 
 
 A few mud hovels alone marked the place of their future 
 abode. On their passage they arranged the order of their 
 government, and bound themselves by solemn covenant to 
 each other and the Lord. As religion was the cause of their 
 abandonment of their native land, so was its establishment 
 their first care. At their request a few of the settlers at 
 Plymouth, where in 1620 a colony had been established by 
 the members of Mr. John Eobinson's church, came over to 
 assist and advise on the arrangement of their church polity. 
 After several conferences, the order determined on was the 
 congregational, ahd measures were immediately taken for 
 the choice of elders and deacons. A day of fasting and 
 prayer was appointed, and thirty persons covenanted together 
 to walk in the ways of God. Mr. Skelton was chosen pastor, 
 Mr. Higginson teacher, both puritan clergymen of celebrity, 
 and Mr. Houghton ruling elder. They agreed with the 
 church at Plymouth, " That the children of the faithfiil 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 
 with the church which had so unnaturally driven them away; 
 but, as they said, they separated from her corruptions, 
 and rejected the human inventions in worship which they 
 discovered in her fold. Not so all. Liberty of worship they 
 desired indeed, but not a new form of polity. Two brothers 
 John and Samuel Browne, the one a lawyer, the other a 
 merchant, were the leaders of this little band. They wished 
 the continuance of the Common Prayer, of the ceremonies 
 
 » Neal's Hist, of N. England, i. 141, 144. Baillie's Dissuasive, p. 66. Mather's 
 Magnalia. i. 19. 
 
A BIOGRAPHICAL INTRODUCTION. Vll 
 
 usually observed in the administration of baptism and the 
 Lord's Supper, and a wider door for the entrance of members 
 into a church state. Dissatisfied with the new order of 
 things, they set up a separate assembly. This was a mutiny 
 against the state, as well as against the church ; and proving 
 incorrigible, the brothers were sent home in "the Lyon's 
 Whelp."* 
 
 In the year 1630, a large addition was made to the pUgrim 
 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 bom in 
 Wales : that he was in some way related to Cromwell : that 
 his parents were in humble life : and that he owed his educar 
 tion to Sir Edward Coke, who, accidentally observing his 
 attention at public worship, and ascertaining the accuracy of 
 the notes he took of the sermon, sent him to the University 
 of Oxford. AH this may or may not be true; but it is 
 
 * Neal, i. 144. Bancroft, i. 3S0. England, i. 4S. 
 Cotton Mather's Magnalia, book i. p. ' Knowles, p. 37. 
 
 19. Backus' Hist, of Baptists in New *■ Bancroft, i. 367. 
 
Vm 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 this time he must have been about twelve years 
 old. His first studies were directed to the law, probably at 
 the suggestion of his patron. He became early attached to 
 those democratic principles which are so ably stated in the 
 "Bloudy Tenent," and to those rights of liberty which 
 found so able a defender in the aged Coke. Subsequently, 
 however, he turned his attention to theology, and assumed 
 the charge of a parish. It was during this period that he 
 became acquainted with the leading emigrants to America; 
 and he appears to have been the most decided amongst them 
 in their opposition to the liturgy, ceremonies, and hierarchy 
 of the English church.^ It is probable that it was upon the 
 subject of the grievances they endured, he had the interview 
 with King James of which he speaks in a letter written late 
 in life.9 
 
 It was a notable year, both in Old and in New England, 
 in which Williams sought a refuge for conscience amid the 
 wUds of America. Autocratic rule was decided upon by the 
 infatua,ted 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 
 
 ' Knowles, p. 23, 391. Backus, i. with them in their use of Common 
 
 ^08. Prayer." Bloody Tenent more Bloody, 
 
 » "Master Cotton may caU to mind p. 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 have 
 
 from scripture, why he durst not join spoke with." Knowles, 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 ofiF, 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 offence, as 
 it was a breach of the first table." * Moreover, so impure 
 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- 
 
 1 Such is Governor Winthrop's testimony. Knowles, p. 46. 
 " Welde's Answer to W. R. p. 10. 4to. 1644. 
 
X A BIOGRAPHICAL INTKt5i>W3riON. 
 
 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 church. As a congregational and independent com- 
 munity, it had a perfect right to select Mr. WiUiams 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. WiUiams was 
 prepared to give all due submission. Yery soon after his 
 arrival, he entered his name upon the list of those who 
 desired io be made freemen, and on the ] 2th of May took the 
 customary oaths. Yet as if to bring into conflict at the 
 earliest moment, and to excite the expression of those 
 generous sentiments on religious and civil liberty which 
 animated the soul of Mr. Williams, on that very day the 
 court "ordered and agreed, that for the time to come, no 
 man shall be admitted to the freedom of this body politic,, 
 but such as -are members of some of the churches within the 
 limits of the same." Thus a theocracy was established.. 
 The government belonged to the saints. They alone could 
 rule in the commonwealth, or be capable of the exercise of 
 
 " Backus, i. 54, 51. 
 
A BIOGRAPHICAL INTRODUCTION. XX 
 
 civil rights. " Not only was the door of caUing 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 foUow, according to Williams' 
 idea, "Moses' church constitution," "to pluck up the roots 
 and foimdations 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 weU approved." ^ Two yeai's he laboured 
 in the ministry of the word among the pilgrim fathers ; but 
 it would seem not without proclaiming those principles of 
 freedom which had already made him an object of jealousy. 
 For on requesting his dismissal thence to Salem, in the 
 '' autumn of 163^, 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. 4S, 49. Backus, i. 49. Bancroft, of the franchise. Backus, i. 77. 
 
 i. SfiO. At Taunton, the minister, Mr. * See pp. 247, 287, 3S3, &c. "Mr. 
 
 Streets, " 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 town." 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. S4. Knowles, p. 50. 
 
 constituted without the sanction of the ' Knowles, p. S3. Mr. Cotton, in bis 
 
 magistrates: and the members of aay Answer to Roger Williams, tells us that 
 
XU A BIOGRAPHICAL INTRODUCTION. 
 
 mouth that he acquired that knowledge of the Indian 
 language, and that acquaintance with the chiefs of the Nar- 
 ragausetts, 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, when, on the 3rd of September, Mr. Cotton, his 
 destined antagonist in the strife on liberty of conscience, 
 landed at Boston, in company with Mr. Hooker and Mr. 
 Stone ; which " glorious triumvirate coming together, made 
 the poor people in the wilderness to say. That the God of 
 heaven had supplied them with what would in some sort 
 answer their three great necessities : Cotton for their clothing. 
 Hooker for their fishing, and Stone for their building." '' 
 
 John Cotton was the son of a puritan lawyer. Educated 
 at Cambridge, he had acquired a large amount of learning ; 
 and by his study of the schoolmen sharpened the natural 
 acuteness and subtilty of his mind. In theology he was a 
 thorough Calvinist, and adopted in all their extent the 
 theocratic principles of the great Genevan reformer. On his 
 arrival in New England, he was immediately called upon to 
 advise and arrange the civil and ecclesiastical affairs of the 
 colony. By his personal influence the churches were settled 
 in a regular and permanent form, and their laws of discipline 
 were finally determined by the platform adopted at Cam- 
 bridge in 1648. The civil laws were adjusted to the polity 
 of the church, and while nominally distinct, they supported 
 and assisted each other,^ 
 
 "elder Brewster warned the whole ' Knowles, pp. 42, 43. "It was 
 
 churchof the danger 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 &om the laws wherewith God 
 
 the Bay." Cotton's Answer, p. 4. governed his ancient people, form an 
 
 ' Mather's Magnalia, iii. 20. Cotton's abstract of such as were of a moral and 
 
 Way of Cong. Churches, pp. IB, 30. lasting equity; which he performed as 
 
A BIOGRAPHICAL INTRODUCTION. XUl 
 
 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 magistrates 
 and ministers objected. His principles were obnoxious to 
 them. They sent a request to the church, that they would 
 not ordain him. But in the exercise of their undoubted 
 right the church persisted, and Mr. Williams was regularly 
 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" BloudyTenent 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. 67, 61. Master John • Cotton's Answer, p. 4. Knowles, 
 
 Cotton's Answer to Master Boger p. 61. Mather, vii. 7. Backus, i. 57. 
 
XIV A BIOGRAPHICAL INTRODUCTION. 
 
 antichristian." A new accusation was made on the 30th of 
 the following April, 1635, He had taught puhlicly, it was 
 said, " that a magistrate ought not to tender an oath to an 
 unregenerate man, for that we thereby have communion with 
 a wicked man in the worship of God, and cause him to take 
 the name of God in vain. He was heard before all the 
 ministers, and very clearly confuted."^ In the month of July 
 he was again summoned to Boston, and some other dangerous 
 opinions were now laid to his charge. He was accused of 
 maintaining : — That the magistrate ought not to punish 
 the breach of the first table, otherwise than in such cases as 
 did disturb the civil peace : — That a man ought not to pray 
 with the unregenerate, though wife or child — That a man 
 ought not to give thanks after the sacrament, nor after meat. 
 But the aggravation of his offences was that, notwithstanding 
 these crimes- were charged upon him, the church at Salem, 
 in spite of the magisterial admonitions, and the exhortations 
 of the pastors, had called him to the office of teacher. To 
 mark their sense of this recusancy, the Salem people were 
 refused, three days after, the possession of a piece of land 
 for which they had applied, and to which they had a just 
 claim.' 
 
 This flagrant wrong induced Mr. Williams and his church 
 to write admonitory letters to the churches of which these 
 magistrates were members, requesting them to admonish the 
 magistrates of the criminality of their conduct, it being a 
 "breach of the rule of justice." The letters were thus 
 addressed because the members of the churches were the 
 only freemen, and the only parties interested in the civil 
 government of the colony. They were without effect. 
 His own people began to waver under the pressure of 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 
 
 " Knowles, p. 66. Backus, i. 67, 68. See also p. 422 of 
 
 ' So Winthrop. Knowles, 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 partaie 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 church from apostacy and heresy."* His letters 
 were read, which he justified ; he maintained aU 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 wluch 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. fi6. any retractation ; it is therefore ordered 
 
 ' See pp. 387, 388. Bancroft, i. 373. that the said Mr. WiJliams shall depart 
 
 ' Knowles, pp. 71, 72. The sen- out of this jurisdiction within six 
 
 tence was as follows : — " Whereas Mr. weeks, now next ensuing, which, if he 
 
 Roger Williams, one of the elders ot 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, withoutlicencefromtbeCourt." 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. "Williams stirred up 
 the church to unite with him in letters of admonition to the 
 churches "whereof those magistrates were members, to 
 admonish them of their open transgression of the rule of 
 justice." 2. That when by letters from the ministers the 
 Salem church was inclined to abandon their teacher, Mr. 
 Williams renounced communion with Salem and all the 
 churches in the Bay, refused to resort to public worship, and 
 preaxjhed to " sundry who began to resort to his family," on 
 the Lord's day.* 
 
 ' Cotton's Answer, p. 26. » Cotton's Answer, pp. 27—30. 
 
A BIOGRAPHICAL INTRODUCTION. XVU 
 
 ' On examination, it is evident that the two statements do not 
 materially differ. Mr. Williams held the patents to be 
 sinful " wherein Christian kings, so called, are invested with 
 right by virtue of their Christianity, to take and give away 
 the lands and countries of other men. "9 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 
 acqxiired 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 Hhode 
 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 th^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 we have 
 seen that church members alone could be freemen. Every adult 
 person was compelled to be present at public congregational 
 worship, and to support both ministry and church with pay- 
 » Bloody Tenent more Bloody, p. 276. '■ Bancroft, i. 327. 
 
 b 
 
XVUl 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 which "it is ordered and agreed, 
 that if any person or persons, within this jurisdiction, shall 
 either openly condemn or oppose the baptizing of infants," 
 or seduce others, or leave the congregation during the 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 chUd 
 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 through 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. 249, 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 
 
 sake; but for iin»!»p against conscience. 1651, the Rev. J. Clarke and Mr. O. 
 
 Tenent Washed, pp. 165,189; Backus, Holmes, of Rhode Island, for visiting 
 
 i. 98. a sick baptist brother in Massachusetts, 
 
 ' 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 months. 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'sLettertoEndicot. 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 
 mj^strate'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 
 imder 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 
 
 • " Whilat he lived at Salem, he nei- much as in hearing the word amongst 
 
 ther admitted, nor permitted any church them." Cotton's Answer, p. 64. See 
 
 members but such as rejected all com- p. 397 of this volume, 
 munion with the parish assemblies, so 
 
 b 2 
 
XX A BIOGRAPHICAL INTRODUCTION. 
 
 assemblies :^ these were the puritans who, in New England, 
 became Independents, or Congregationalists^ — 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 Mr. Williams. He was right in regarding 
 the relation of the Congregational polity to the civil state in 
 New England as implicitly a national church state, although 
 that relation was denied to be explicitly national by Mr. 
 Cotton and his brethren. "I affirm," said Williams, "that 
 that church estate, that religion and worship which is com- 
 manded, or permitted to be but one in a country, nation, or 
 province, that church is not in the nature of the particular 
 churches of Christ, but in the nature of a national or state 
 church." 1 
 
 It is, however, to this controversy that we are indebted 
 
 ' "The substance of the true estate tempting to draw away the Salem church 
 
 of churches abideth in their congrega- from holding communion with aU the 
 
 tional assemblies." Cotton's Answer, churches of the Bay, " because we tol- 
 
 p. 109. Cotton refers here to the par- erated our members to hear the word 
 
 ish congregations. , in the parishes of England." Tenent 
 
 See pp. 243, 244, 392. Mather's Washed, p. 166. 
 
 MagnaHa, i. 21. ^ See p. 246. Bloody Tenent more 
 
 Cotton charges Williams with at- Bloody, p. 230. 
 
A BIOGRAPHICAL INTRODUCTION. XXl 
 
 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 WiUiams endured.' 
 
 In the Colonial Records, the date of Mr. Williams's sen- 
 tence is November 3, (1635). He immediately withdrew 
 from aU church communion with the authors of his suffer- 
 ings. 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 
 
 ' It must have reached Williams o/iej- justice of the sentence when it was 
 his settlement at Providence. Cotton, 
 
 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 1637. 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 I did not consent to the ever, is very doubtful. 
 
Xxii A BIOGRAPHICAL INTRODUCTIOK. 
 
 Lord's day addresses were attractive to many, and withdrew 
 them from the congregations of the dominant sect. Pro- 
 voked 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 staterchurch 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 sunmioning 
 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 
 wUdemess."^ 
 
 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 bmld 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 wUdemess, in great distress, 
 These ravens have fed me." ' 
 
 ° See p. 338. Knowles, p. 73. Baclc- sickness upon him." Answer, p. S7. 
 lis, i. 70. Governor 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 oiEcer 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 
 sprung up the first civil polity in the world permitting freedom 
 to the human soul in things of God. There Roger Williams 
 founded the town of Providence. It was, and has ever been, 
 the "refuge of distressed consciences." Persecution has 
 never sullied its annals. Freedom to worship God was the 
 desire of its founder — for himself and for all, and he nobly 
 endured till it was accomplished. 
 
 It has been generally held that the fourteen weeks above 
 referred to were spent by Mr. Williams in traversing the 
 wilderness, and in penetrating the vast forests which 
 separated Salem from Seekonk by land. Some doubts have 
 of late, however, been thrown upon this view. 
 
 It can scarcely be supposed that so long a time could have 
 been occupied in the land journey from Salem to Seekonk. 
 The distance is about fifty miles. Even if we allow a 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 canndt 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 waiving all other thoughts and emotions 1 steered my 
 course from Salem, though in winter snow, into these parts." 
 Again, "It pleased the Most High to direct my steps into 
 this hayi" which words would seem only applicable to a 
 voyage by water. "I was sorely tossed for one fourteen 
 weeks." This language is evidently such as would be most 
 natural in referring to a passage by sea.^ 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 ma^e to the sea as the scene of some of those hardships he 
 endured. It is moreover known that traveUing. at that time 
 was chiefly by water, that Williams was a skilful boatman, 
 and that he possessed a boat of his own soon after his settle- 
 ment at Providence. In the view of these particulars, we 
 are constrained to the conclusion that Mr. Williams journeyed 
 
 ^ The \ivid 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 Mason, 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 acquired 
 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 Jndian chiefs which he had 
 purchased of them two years before, that is, at the time 
 of his settlement amongst them. He shortly after recdnveyed 
 these lands to his companions. In a deed dated 1661, he 
 says, " I desired it might be for a shelter for persons distressed 
 for conscience. I then considering the condition of divers of 
 my distressed countrymen, I communicated my said purchase 
 unto my loving friends [whom he names], who then desired to 
 take shelter here with me." * 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, aU 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 Rhode Island, 
 from which the state subsequently took its name, by some 
 other parties, driven from Massachusetts by the persecution 
 of the ruling clerical power. So great was the hatred or the 
 envy felt towards the new colony, that Massachusetts framed 
 a law prohibiting the inhabitants of Providence from coming 
 within its bounds.^ This was a cruel law, for thus trading 
 
 » This view has been ably advocated * Knowles, p. 103, U2. Baokus, i. 
 
 by General Fessenden, from whose 90, 94. 
 
 manuscript some of the above par- » Letter to Mason. Knowles, p. 398. 
 
 ticulars are taken by Benedict, in the • Backus, i, 96, 116. Knowles, p. 
 
 new edition of his Hist, of the Bap- 148. 
 
 tists, p. 449. V 
 
XXVI A BIOGRAPHICAL INTRODUCTION. 
 
 was hindered with the English vessels frequenting Boston, 
 from whence came the chief supplies of foreign goods. So 
 great was the scarcity of paper from this cause among the 
 Khode 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 March 1639, Mr. Williams became a baptist, together 
 with several more of his companions in exHe. As none in 
 the colony had been baptized, a Mr. Holliman was selected 
 to baptize Mr. Williams, who then baptized Mr. Holliman 
 and ten others. Thus was founded the first baptist church 
 in America.^ 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 apostoHc 
 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. Knowles, p. 176. 
 
 ° Knowles, p. 165. Benedict, p. 441. Hanbury,iu. 671. 
 Backus, i. 105. i Backus,!. 107, 108. Knowles,p. 170, 
 
A BIOGRAPHICAL INTRODUCTION. XXVU 
 
 fallen into apostacy, as to have lost both its right, form and 
 the due administration of the ordinances, which could only be 
 restored by some new apostolic, or specially commissioned 
 messenger from above. Various passages in the present 
 volume will be met with which favour this view:* 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 imiversities, 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 was 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 views. He conceived 
 " that the apostacy of anti-christ hath so far corrupted all, 
 that there can be no recovery out of that apostacy till Christ 
 shall send forth new apostles to plant churches anew." * 
 
 The constantly increasing ntunber 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 Callander'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 BIOGRAPHICAL 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 Khode 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 with having driven Williams and 
 many more from their borders by their oppressive measures 
 against 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 territories of Massachusetts, and to ship from the more 
 convenient port of Boston, although his services in allaying 
 Indian ferocity, and preventing by his influence the attacks 
 of the native tribes upon their settlements, were of the 
 highest value and of the most important kind.^ 
 
 At the time of his arrival in England, the country was 
 involved in the horrors of civil war. By an ordinance dated 
 Nov. 3, 1643, the affairs of the colonies were intrusted to a, 
 board of commissioners, of which Lord Warwick was the 
 head. Aided by the influence of his friend. Sir Henry 
 
 = Knowles, p. 181. CaUender, p. his franchise for refusing to his iirife 
 
 169. Baokus,i. 112. Bancroft, i. 380, liberty of conscience, in not permitting 
 
 The attachment of the Ehode Islanders her to go to Mr. WUliams'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 several 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 form of govern- 
 ment established in Providence Plantations is democeati- 
 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 
 
 WAXK in this colony WITHOUT MOLESTATION, IN THE 
 
 NAME OF Jehovah theie God, foe evee and evee." ^ 
 Mr. Hoger Williams was chosen assistant, and in subsequent 
 years governor. Thus under the auspices of this noble- 
 ininded man was sown the germ of modern democratic insti- 
 tutions, combining therewith the yet more precious seed of 
 religious liberty. 
 
 We here trace no fiirther the history of Eoger 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 Callender, p. 230. Knowles, p. 208. 
 
XXX A BIOGRAPHICAL INTRODUCTION. 
 
 solubly allied together. Others, imbued with Ms principles, 
 henceforth took part in working out the great and then 
 unsolved problem — how liberty, civil and religious, could 
 exist in harmony with dutiful obedience to rightful laws. 
 Posterity is witness to the result. The great communities 
 of the Old "World are daily approximating to that example, 
 and recognizing the truth and power of those principles 
 which throw around the name of Rogek 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, 
 wiU 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. WilKams informs us that this treatise was 
 written by a prisoner in Newgate for conscience' sake. So 
 rigid was his confinement that paper, pens, and ink were 
 denied him. He had recourse to sheets of paper sent, by a 
 friend in London, as stoppers to the bottle containing his 
 daily allowance of milk. He wrote his thoughts in milk on 
 the paper thus provided, and returned them to his friend in 
 the same way. " In such paper, written with milk, nothing 
 will appear ; but the way of reading it by fire being known 
 to this friend who received the papers, he transcribed and 
 kept together the papers, although the author himself could 
 not correct, nor view what himself had written." 9 
 
 From this treatise was taken those arguments against 
 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 law of the love of the 
 » See p. 36. * See Tracts on Liberty of Conscience, pp. 214 — 225. 
 
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. WiUiams. 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 Eox- 
 bury, to whom also Mr. Cotton's answer was addressed. 
 Mr. HaU not being satisfied, sent the papers to Mr. "WiUiams 
 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 IMr. 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 arguments 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. withWilliam8'scopyofitinthe«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. ISO, 
 
 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 information :^ it was therefore unworthy of him 
 to pass so "deep censures for none or innocent mistakes." 
 The real author of it was probably Mr. Eichard 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, wherein the elders of every 
 church were entreated to " consult and advise of one uniform 
 order of discipline in the churches . . . and to consider how 
 far the magistrates are bound to interpose for the preserva- 
 tion of that uniformity and peace of the churches."^ Certain 
 it is, that the principles of this document pervade all the 
 subsequent legislation of the colony, and many of its con- 
 clusions were embodied in the ecclesiastical and civil laws. 
 Mr. Wilhams 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. "Williams ; but in none of them were 
 developed to the same extent, that persecuting spirit and 
 theocratic legislation which Mr. Williams so ably, so patiently, 
 and so thoroughly confronts and confutes in the following 
 
 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. 66. 
 
A BIOGRAPHICAL INTRODUCTION. XXXlii 
 
 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 teUs 
 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 office, and government, which no other 
 state and kingdom had or ought to have : for herein it was 
 altogether typical This state (the church) being spiritual 
 admits of none but Him, their spiritual Head, Lawgiver, 
 James iv. 12."" 
 
 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- 
 
 « Bloody Tenent more Bloody, p. 38. ' The Second Part of the Vanity 
 
 ' Tracts on Liberty of ConBcience and Childishness of Infants' Baptism. 
 andPersecution, 1614— 1661. Hanserd By A. R. p. 27. London, 1642, 
 
 Knollys Society, 1845. 
 
 c 
 
XXXIV A BIOGRAPHICAL 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 different opinions of their brethren." 
 
 The same year in whichthe "Bloudy Tenant" was pub- 
 lished, there issued from the press "The Compassionate 
 Samaritan, Unbinding the Conscience, and pouring oil into 
 the wounds which have been made upon the separation. 
 This piece likewise asserts the rights of conscience with great 
 clearness and power. 
 
 Until now the baptists stood alone in this conflict, they 
 were the only known adrocates 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 publications which he put 
 forth while in England. For he not only published his "Key 
 into the Language of America," composed while on his 
 voyage to this country, and the two treatises reprinted in 
 this volume ; but also an anonymous piece, entitled "Queries 
 of Highest Consideration proposed to Mr. Thomas Goodwin 
 'T— 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 fuU 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 &c., 4to. 1644. 
 
 Liberty of Conscience in a Church * London, 4to. 1644, p. 13. Cotton's 
 
 Way, &c." London, 1644. 4to. pp. Answer, p. 2. Orme's Life of Owen, 
 
 110. Also in " Ocoiiaxta; or, the grand p. 100. 
 
 imprudence of fighting against God," ' Tracts on Lib. of Conscience, p. 270. 
 
A BIOGRAPHICAL INTRODUCTION. XXXV 
 
 is in feet a second edition, published in the same year. The 
 existing copies of the work do not quite agree. While they 
 are page for page and line for line the same, they differ in 
 the fact of a table of errata being found ia 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 Congregationalists of 
 America.^ 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 bloud of the Lambe : being 
 discussed and discharged of blood-guiltinesse by just Defence, 
 &c. Whereunto is added a Eeply 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. ' BaUlie's Dissuasive. Epist. Introd. 
 
 Gammell in his Life of Williams, p. ed. 1645. Banbury's Memorials, ii. 
 
 215, to exist in the two copies he has 403; iii. 110, 127. 
 
 seen in Ainerica. The only copies we ' Bloody Tenent more Bloody, p. 38. 
 
 have seen in 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; ioiA of which have the table "Cotton's Reply," and "Cotton's 
 
 of errata. Answer." 
 
 c 2 
 
XXXVl A BIOGRAPHICAL INTRODUCTION. 
 
 great unfairness, and a most lamentable want of Christian 
 temper and spirit — ^It is " wormwood and gall," to use Mr. 
 Williams's own words. 
 
 A rejoinder appeared in the year 1652. It is entitled "The 
 Bloody Tenent yet more Bloody by Mr. Cotton's endevour 
 to wash it white in the blood of the Lambe, &c. By E. 
 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 
 original editions. Three of these are in America ; two in 
 the Library of Brown University, Khode-Island, and one in 
 the library of Harvard College. Three are in this country ; 
 one in the library of the present American Consul, Colonel 
 Aspinall; one in the British Museum; and one in the 
 Bodleian Library. From the latter the present reprint is 
 made by the kind permission of the Librarian. It is a volume 
 of two hundred and forty-seven pages, in small quarto. 
 The original table of Contents is given with the pagination 
 only altered. Mr. Williams's Reply to Mr. Cotton's Letter, 
 is of stiU greater rarity. Two copies are in America ; one 
 in Yale CoUege which is much mutilated, and one ia 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 mutUated. 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. 
 
 Neiomarhet House. 
 
 August 9th, 1848. 
 
A TABLE 
 
 OF THE PRINCIPAL 
 
 CONTENTS OF THE BOOK. 
 
 PAOlti. 
 
 [STLLABrS OF THE WORK 1 
 
 ADDRESS TO PARLIAMENT 3 
 
 ADDRESS TO EVERY OOUSTEOUS READER 7 
 
 SCRIPTURES AND REASONS AGAINST PEESECVIION , . . . .10 
 
 MS,. JOHN OOTTON'S ANSWER 10 THE AFORESAID ARGUUEMS . . 19] 
 
 A REPLY TO THE AFORESAID ANSWER OF MR. COTTON. 
 
 Truth and Peace, their rare and seldom meeting M 
 
 Two great complaints of Peace 33 
 
 Persecntors seldom plead Christ but Moses for their author . . 34 
 
 Strife, Christian and unchristian 34 
 
 A threefold doleful cry 35 
 
 The wonderful providence of God in the writing of the arguments 
 
 against persecution 36 
 
 A definition of persecution discussed 37 
 
 Conscience will not be restrained &om 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 
 
XXXVIU TABLE OF CONTENTS. 
 
 PAOB. 
 
 A notable speech of King James to a great nonconformist turned perse- 
 cutor 4S 
 
 A Civil peace discussed 46 
 
 ^ The difference between spiritual and civil state 46 
 
 Six cases wherein God's people have been usually accounted arrogant, 
 
 and peace breakers, but most unjustly 48 
 
 The true causes of breach and disturbance of civil peace ... 62 
 
 A preposterous way of suppressing errors S3 
 
 Persecutors must needs oppress both erroneous and true consciences • S3 
 
 All persecutors of Christ profess not to persecilte him ... 65 
 
 >< 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 
 
 A The difference between the church and the world, wherein it is, in all 
 
 places 65 
 
 X The church and civil state confusedly made all one ... .66 
 
 The most peaceable accused for peace breaking .... 67 
 A large examination of what is meant by the tares, and lettmg 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 
 
 Pjeaching 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 smners . . . 81 
 
 The danger of infection by permitting of the tares, assoiled . . 82 
 X 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 Koman emperors, 
 
 and apostated under the Roman popes 85 
 
 Three particulars contained in that prohibition ql 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 pomt of seducing, infecting, or soul-killing, examined ... 96 
 
 Strange confusions in pimishments 100 
 
TABLE OF CONTENTS. XXxix 
 
 PAGE. 
 
 The blood of souls, Acts xx., lies upon such as profess the ministry : the 
 
 blood of bodies only upon the state 100 
 
 Usurpers and true heirs of Christ Jesus 101 
 
 The civil magistrate bound to preserve the bodies of their subjects, and 
 
 not to destroy them for conscience' sake 103 
 
 The fire from heaven. Rev. xiii. 13, 2 Tim. ii. 26, 26, examined . 104 
 
 The original of the Christian name. Acts xi. .... 105 
 
 A civil sword in religion makes a nation of hypocrites, Isa. x. . . 107 
 A difference of the true and false Christ and Christians . . .109 
 
 The nature of the worship of unbelieving and natural persons . 109 
 
 Antoninus Pius's famous act concerning religion 1 10 
 
 Isa. ii. 4, Mic. iv. 3, concerning Christ's visible kingdom, discussed . 110 
 Acts XX. 29, the suppressing of spiritual wolves, discussed . . .112 
 It is in vain to decline the name of the head of the church, and yet to 
 
 practise the headship 114 
 
 Titus i. 9, 10, discussed 115 
 
 Unmerciful and bloody doctrine 116 
 
 The spiritual weapons, 2 Cor. X. 4, discussed 117 
 
 Civil weapons most improper in spiritual causes . . , , 118 
 The spiritual artillery, Eph. vi., applied . . ■ . . .119 
 Rom. xiii., concerning civil rulers' power in spiritual causes, largely ex- 
 amined 121 
 
 Paul's appeal to Caesar, examined .128 
 
 And cleared by five arguments 128 
 
 Four sorts of swords 131 
 
 What is to be understood by evil, Rom. xiii. 4 .... 133 
 Though evil be always evil, yet the permission of it may sometimes be 
 
 good 136 
 
 Two sorts of commands, both irom Moses and Christ . . . 138 
 
 The permission of divor in Israel, Matt. xix. 17, 18. ... 138 
 
 Usury in the civil state lawfully permitted 1 39 
 
 Seducing teachers, either pagans, Jewish, Turkish, or anti-christian, may 
 
 yet be obedient subjects to the civil laws 141 
 
 Scandalous livers against the civil state 1 42 
 
 Toleration of Jezebel and Balaam, Rev. ii. 14, 20, examined . .143 
 
 The Christian world hath swallowed up Christianity . . . 145 
 Christ Jesus the deepest politician that ever was, yet commands he a 
 
 toleration of anti-christians 149 
 
 The princes of the world seldom take part with Christ Jesus . . ISO 
 
 Buchanan's item to King James 151 
 
 King James's sayings against persecution 151 
 
 King Stephen's, of Poland, sayings against persecution . . .152- 
 
 Forcing of conscience a soul-rape 152 
 
 Persecution for conscience hath been the lancet which hath let blood the 
 
 nations. All spiritual whores are bloody . . . . .152 
 
 Polygamy, or the many wives of the fathers 1S3 
 
xl TABLE OF CONTENTS- 
 
 PAGE. 
 
 David advancing of God's worship against order .... 153 
 Constantiue and the good emperors, confessed to have done more hurt to 
 
 the name and crown of Christ, than the hloody Neros did . 154 
 
 The language of persecutors 1^^ 
 
 Christ's liUes may flourish in the church, notwithstanding the weeds in 
 
 the world permitted 1S6 
 
 Queen Elizabeth and King James, their persecuting for cause of religion 
 
 examined 1^7 
 
 Queen Elizabeth confessed by Mr. Cotton to have almost fired the world 
 
 in civil combustions • 158 
 
 The wars between the papists and the protestants .... 159 
 
 The wars and success of the Waldensians against three popes . . 159 
 
 God's people victorious overcomers, and with what weapons . . 160 
 
 The Christian church doth not persecute, but is persecuted . . 160 
 
 The nature of excommunication 161 
 
 The opinion of ancient writers examined concerning the doctrine of 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 . . . . 1 75 
 Superstition and persecution have had many votes and suffrages from 
 
 God's own people 176 
 
 Soul-kiUing discussed . . . . \ 176 
 
 Phineas's act discussed 179 
 
 Elijah's slaughters examined 180 
 
 Dangerous consequences flowing from the civil magistrate's power in 
 
 spiritual cases 183 
 
 The world turned upside down ..... ... 184 
 
 The wonderful answer of the ministers of New England to the ministers 
 
 of Old . . . 184 
 
 Lamentable differences even amongst them that fear God . . . 185 
 The doctrine of persecution ever drives the most godly out of the 
 
 world 186 
 
 A MODEL OF CHURCH AND CIVIL POWER, composed by Mr. 
 
 Cotton and the ministers of New England, smd 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 wrested ... ... 190 
 
 The civil commonweal, and the spiritual commonweal, the church, not 
 
 inconsistent, though independent the one on the other ' . . 192 
 Christ's ordinances put upon a whole city or nation may civilize them, and 
 
 moralize, but not christianize, before repentance &st wrought . 193 
 
 Mr. Cotton and the New English minister's confesaon, that the magistrate 
 
 hath neither civil nor spiritual power in soul matters . . . 194 
 The magistrates and the church, (by Mr. Cotton's grounds) in one and 
 the same cause, made the judges on the bench, and delinquents at 
 
 the bar 196 
 
 A demonstrative illustration, that the magistrate cannot have power over 
 
 the church in spiritual or church causes 197 
 
 The true way of the God of peace, in differences between the church 
 
 and the magistrate 198 
 
 The terms godliness and honesty explained, 1 Tim. ii. 1, and honesty 
 proved not to signify in that place the righteousness of the second 
 
 table 201 
 
 The forcing of men to God's worship, the greatest breach of civil peace. 208 
 The Roman Csesars of Christ's time described ..... 204 
 It pleased not the Lord Jeaus, in the institution of the Christian church, 
 to appoint and raise up any civil government to take care of his 
 
 worship 206 
 
 The true custodes utritisque tabulce, and keepers of the ordinances and 
 
 worship of Jesus Christ 206 
 
 The kmgs 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 
 
 conunonweal 214 
 
 Laws concerning religion, of two sorts 217 
 
 The very Indians abhor to disturb any conscience at worship . ' . .217 
 Canons and constitutions pretended civil, but indeed ecclesiastical . 217 
 A threefold guilt lying upon civil powers, commanding the subject's soul 
 
 in worship 222 
 
 Persons may with less sin be forced to marry whom they cannot love, 
 
 than to worship where they cannot believe 223 
 
 As the cause, so the weapons of the beast and the lamb are infinitely 
 
 different 226 
 
 Artaxerxes his decree examined . 227 
 
 The sum of the examples of the gentile king's decrees confeeming God's 
 
 worship in scripture 230^ 
 
Xlii TABLE OF CONTENTS. 
 
 PAOE. 
 
 The doctrine of putting to death blasphemers of Christ, cuts off the 
 
 hopes of the Jews partaking in his blood 232 
 
 The direful effects of fighting for conscience 233 
 
 Error is confident as well as truth. 234 
 
 Spiritual prisons 
 
 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 >• roaring lion with an innocent lamb in 
 his paw ,.-i, . . . ■ • • - ■ • 239 
 Persecutors endure not the name of persecutors . . t . 239 
 Psalm ci., concerning cutting off the wicked, examined . . . 241 
 
 No difference of lands and countries, smce Christ Jesus his coming . 242 
 The New English separate in America, but not in Europe . . . 244 
 Christ Jesus forbidding his followers to permit leaven in the church, doth 
 
 not forbid to permit leaven in the world 246 
 
 The wall (Cant. viii. 9.) discussed 246 
 
 Every religion commands its professors to hear only its own priests or 
 
 ministers . .■ • • • 248 
 
 Jonah his preaching to the Ninevites discussed 248 
 
 Hearing of the word discussed 248 
 
 Eglon his rising up to Ehud's message, discussed 248 
 
 A twofold ministry of Christ : first, apostolical,, properly converting. 
 
 Secondly, feeding or pastoral ....... 249 
 
 The New English forcing people to church, and yet not to religion (as 
 
 they say), forcing them to be of no religion all their days . . 249 
 The civil state can no more lawfully compel the consciences of men to 
 
 church to hear the word, than to receive the sacraments . . 250 
 No precedent in the word, of any people converting and baptizing 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 betrusted with that commission . . . 255 
 
 Jehoshaphat, 2 Chron. xvii., a figure of Christ Jesus in his church, not of 
 
 the civil magistrate in the state . . . , . . . 256 
 The maintenance of the ministry, Gal. vi. 6, examined . . . 257 
 Christ Jesus never appointed a maintenance of the ministry from 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 are honourable for tongues and arts 263 
 
TABLE OF CONTENTS. xlili 
 
 PAOB. 
 
 The true church is Christ's school, and believers his scholars . . 264 
 
 Mr. Amsworth 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 religion in England in twelve years revolution . 280 
 The pope not unlike to recover hia monarchy over Europe before his 
 
 downfall 280 
 
 Israel, God's only church, might well renew that national covenant and 
 
 ceremonial worship, which other nations cannot do . . . 283 
 The difference of the kings and governors of Israel from all kings and 
 
 governors of the world, in four particulars 284 
 
 Five demonstrative arguments proving the unsoundness of the maxim, 
 
 viz., the church and commonweal are like Hippocrates' twins . 286 
 
 A sacrilegious prostitution of the name Christian 290 
 
 David immediately inspired by God in his ordering of church affairs . 291 
 
 Solomon's deposing Abiathar, 1 Kings ii. 26, 27, discussed . . , 292 
 
 The liberties of Christ's churches in the choice of her officers . . 293 
 
 A civil influence dangerous to the saints' liberties b . , . 293 
 
 Jehoshaphat's fast examined 294 
 
 God will not wrong Csesar, and Cssar should not wrong God . . 294 
 
 The famous acts of Josiah examined 295 
 
 Magistracy in general from God, the particular forms from the people . 29S 
 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, Fapissa, 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 reaeona 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 dotli want 
 
 of Christianity diminish it 304 
 
 Most strange, yet moat true consequences from the civil magistrates being 
 
 the antitype of the kings of Israel and Judah .... 30S 
 If no religion but what the commonweal approve, then no Christ, no 
 
 God, but at the pleasure of the world 305 
 
 The true antitype of the kings of Israel and Judah .... 306 
 
 4. The difference of Israel's statutes and laws from all others in three 
 
 particulars 306 
 
 5. The difference of Israel's punishments and rewards from all others 308 
 Temporal prosperity most proper to the national state of the Jew . 308 
 
 The excommunication in Israel 308 
 
 The corporal stoning in the law, typed out spiritual stoning in the gospel 308 
 The wars of Israel typical and unparalleled, but by the spiritual wars of 
 
 spiritual Israel 309 
 
 The famous tjrpical 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 imfaithfulness 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 . 316 
 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 persecution when 
 
 their own are forced 316 
 
 Constantine and others wanted not so much affection, as information of 
 
 judgment 317 
 
 Civil authority giving and lending their horns to bishops, dangerous to 
 
 Christ's truth 317 
 
 The spiritual power of Christ Jesus compared in scripture to the 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 
 
 I They who give the magistrate more than his due, are apt to disrobe him 
 
 of what is his , . . . . 832 
 
TABLE OF CONTENTS. xlv 
 
 PAGE. 
 
 A sb^ge double picture 336 
 
 The great privileges of the true church of Christ .... 336 
 
 < Two similitudes illustrating the true power of the magistrate . . .337 
 -N A marvellous challenge of more power under the Christian, than under 
 
 the heathen magistrate 339 
 
 >^ CivU 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 
 
 A The magistrate like a pilot in the ship of the commonweal . . 342 
 
 X 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 XT. commonly misapplied 346 
 
 The promise of Christ's presence. Matt, xviii., distinct from that Matt. 
 
 xxviii 347 
 
 Church administrations firstly charged upon the ministers thereof , . 349 
 Queen Elizabeth's bishops truer to their principles than many of a better 
 
 spirit and profession 350 
 
 Mr. Barrowe's profession concerning Queen Elizabeth .... 350 
 The inventions of men swerving from the true essentials of civil and 
 
 spiritual commonweals 353 
 
 A great question, viz., whether only church members, that is, godly 
 persons, in a particular church estate, be only eligible into the 
 
 magistracy 353 
 
 X The world being divided in thirty parts, twenty-five never heard of 
 
 Christ 364 
 
 K 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 
 
 T' 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 caiise of public calamities, must be discovered . . 372 
 
 Grounds of Mr. Williams's banishment 376 
 
 Persecutors do no good to men's souls 377 
 
 Mr. Cotton's proof from Prov. xi. 26 discussed 379 
 
 Spiritual offences only liable to spiritual censure 382 
 
 Mr. Cotton ignorant of the cause of WiUiams's sufferings ... 383 
 
xlvi TABLE OF CONTENTS. 
 
 PAGE. 
 
 Ci\il 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 3^'' 
 
 The state of godly persons in gross sins 393 
 
 God's mystical Israel must come forth of Babel before they build the 
 
 temple . , ^^^ 
 
 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-christian 
 
 institutions ■ • 403 
 
 Coming forth of Babel not local 406 
 
 The polygamy of the fathers 410 
 
 Every true church separate from idols 411 
 
 The substance of true repentance in all God's children .... 412 
 
 The first Christians the best pattern for Christians now . . . 413 
 
 Mr. Cotton against a national church, and yet holds fellowship with it . 415 
 
 The Jewish national church not to be separated from . . . 417 
 
 Mr. Cotton extenuates national churches 420 
 
 Mr. Cotton guilty of cruelty in persecuting, yet cries out against due 
 
 severity in the church ..." .... 423 
 
 God's controversy for persecution 424 
 
 The puritans and separatists compared ...... 424 
 
 Mr. Ainsworth's poverty 426 
 
 Four sorts of backsliders from separation 428 
 
 Mr. Canne's Answer to Mr. Robinson's Liberty of Hearing . . . 429 
 
 Preachers and pastors far different 430 
 
 The fellowship of the word taught in a church estate .... 432 
 
 False callings or commissions for the ministry 433 
 
 The Nonconformists' grounds enforce separation 436 
 
 Mr. Cotton's practice of separation in New England .... 436 
 
 Persecution is unjust oppression wheresoever 438] 
 
THE 
 
 BLOVDY TENENT 
 
 of Persecution, for caufe of 
 Conscience, difcuffed, in 
 
 A Conference hetweene 
 
 TRVTH and PEACE. 
 
 Who, 
 In all tender AflFection, present to the High 
 Court of Parliament, (as the result of 
 their Discourse) these, (amongst other 
 Passages) of highest consideration. 
 
 mnnnttumm 
 
 London 
 
 Printed in the Year 1644. 
 
First. That the blood of so many hundred thousand 
 souls of protestants and papists, spilt in the wars of 
 present and former ages, for their respective consciences, 
 is not required nor accepted by Jesus Christ the Prince 
 of Peace. 
 
 Secondly. Pregnant scriptures and arguments are 
 throughout the work proposed against the doctrine of 
 persecution for cause of conscience. 
 
 Thirdly. Satisfactory answers are given to scriptures 
 and objections produced by Mr. Calvin, Beza, Mr. Cotton, 
 and the ministers of the New English churches, and others 
 former and later, tending to prove the doctrine of persecu- 
 tion for cause of conscience. 
 
 Fourthly. The doctrine of persecution for cause of 
 conscience, is proved guUty of all the blood of the souls 
 crying for vengeance under the altar. 
 
 Fifthly. All civil states, with their officers of justice, 
 in their respective constitutions and administrations, are 
 proved essentially civil, and therefore not judges, 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 coming 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 whicb is only, in soul matters, able to 
 conquer: to wit, the sword of God's Spirit, the word of 
 God. 
 
 Seventhly. The state of the land of Israel, the kings 
 and people thereof, in peace and war, is proved figurative 
 and ceremonial, and no pattern nor precedent for any 
 kingdom or civil state in the world to follow. 
 
 Eighthly. God requireth not an uniformity of religion 
 to be enacted and enforced in any civil state; which 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 religion 
 in a civil state, we must necessarily disclaim our desires 
 and hopes of the Jews' conversion to Christ. 
 
 Tenthly. An enforced uniformity of religion throughout 
 a nation or civil state, confounds the civil and religious, 
 denies the principles of Christianity and civility, and that 
 Jesus Christ is come in the flesh. 
 
 Eleventhly. The permission of other consciences and 
 worships than a state professeth, only can, according to 
 God, procure a firm and lasting peace ; good assurance 
 being taken, according to the wisdom of the civil state, 
 for uniformity of civil obedience from all sorts. 
 
 Twelfthly. Lastly, true civility and Christianity may 
 both flourish in a state or kingdom, notwithstanding the 
 permission of divers and contrary consciences, either of 
 Jew or Gentile. 
 
TO THE EIGHT HONOURABLE 
 
 HOUSES OF THE HIGH COURT OF PARLIAMENT. 
 
 Right honoueable 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 honours here may please to view, in 
 this controversy of persecution for cause of conscience, 
 beyond what is extant. 
 
 First. The whole body of this controversy formed and 
 pitched in true battalia. 
 
 Secondly. Although in respect of myself it be impar 
 cmgressus, yet, in the power of that God who is Maximus 
 in Minimis, your Honours shall see the controversy is 
 discussed with men as able as most, eminent for ability 
 and piety — Mr. Cotton, and the New English ministers. 
 
 When the prophets in scripture have given their coats 
 of arms and escutcheons to great men, your Honours 
 know the Babylonian monarch hath the lion, the Persian 
 
 B 2 
 
the bear, the Grecian the leopard, the Roman a compound 
 of the former three, most strange and dreadful, Dan. vii. 
 
 Their oppressing, plundering, ravishing, murdering, not 
 only the bodies, but the souls of men, are large explaining 
 commentaries of such similitudes. 
 
 Your Honours tave been famous to the end of the world 
 for your unparalleled wisdom, courage, justice, mercy, 
 in the vindicating your civil laws, liberties, &c. Yet let 
 it not be grievous to your Honours' thoughts to ponder 
 a little, why all the prayers, and tears, and fastings, in 
 this nation, have not pierced the heavens, and quenched 
 these flames; which yet who knows how far they will 
 spread, and when they wiU out ! 
 
 Your Honours have broke the jaws of the oppressor, 
 and taken the prey out of his teeth. Job xxix. 17. For 
 which act, I believe, it hath pleased the Most High God 
 to set a guard, not only of trained men, but of mighty 
 angels, to secure your sitting, and the city. 
 
 I fear we are not pardoned, though reprieved. Oh! 
 that there may be a lengthening of London's tranquillity, 
 of the parliament's safety, by \_shewing] mercy to the poor ! 
 Dan. iv. [27.] 
 
 Eight Honourable, soul yoke, soul oppressions, 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 : aU proving that the greatest 
 yokes yet lying upon English necks, the people's and 
 your own, are of a spiritual and foul nature. 
 
 AU forme;r parhaments have changed these yokes 
 according to their consciences, popish or protestant. It 
 is now your Honour's turn at hehn, and as [is] your task 
 so I hope [is] your resolution— not to change : for that is 
 but to turn the wheel, which another parliament, and the 
 
very next, may turn again ; but to ease the subjects and 
 yourselves from a yoke (as was once spoke in a case not 
 unlike. Acts xv. [10]) which neither you nor yoiir fathers 
 were ever able to bear. 
 
 Most noble senators ; your fathers, whose seats you fill, 
 are mouldered, and mouldering their brains, their tongues, 
 &c., to ashes in the pit of rottenness : they and you must 
 shortly, together with two worlds of men, appear at the 
 great bar. It shall then be no grief of heart that you 
 have now attended to the cries of souls, thousands 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 '^'« ■"?« »' 
 religion, a man may clearly discern with his eye, and as it 
 were touch vnth his finger, that according to the verity of 
 holy scripture, &c., men's consciences ought in no sort to 
 be violated, urged, or constrained. And whensoever men 
 have attempted any thing by this violent course, whether 
 openly or by secret means, the issue hath been pernicious, 
 and the cause of great and wonderful innovations in the 
 principallest and mightiest kingdoms and countries," &c.' 
 
 It cannot be denied to be a pious and prudential act for 
 your Honours, according to your conscience, to call for 
 the advice of faithful counsellors in the high debates 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 Conscience and Persecution, p. 217. Hanserd 
 Knollys Society, 1846.] 
 
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 parliar 
 ment of England hath committed a greater rape than if 
 they had forced or ravished the bodies of aU the women in 
 the world. 
 
 And that England'^ parliament, so famous throughout 
 all Europe and the world, should at last turn papists, 
 prelatists, Presbyterians, Independents, Socinians, Fami- 
 lists, Antinomians, &(i., 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 
 
 conacientias premi, iisque vim inferri were persecuted, for their conscience, 
 
 Buadent, sub illo dogmate, cupiditates but by such persecution they were 
 
 suas subtexere, illamque rem sua in- confirmed and hardened in their con- 
 
 teresse, putare. De Unitate Ecolesiae.] 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. 
 
 Whether thou standest charged with ten or but two 
 talents^ if thou huntest any for cause of conscience, how 
 canst thou say thou foUowest the Lamb of God, who so 
 abhorred that practice ? 
 
 If Paxil, if Jesus Christ, were present here at London, 
 and the question were proposed, what religion would they 
 approve of — ^the papists, prelatists, Presbyterians, Inde- 
 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 steely, what 
 weapons doth Christ Jesus authorize them to fight with 
 in his cause? Do not all men hate the persecutor, and 
 every conscience, true or false, complain of cruelty, 
 tyranny, &c.? 
 
 Two mountains of crying guilt lie heavy upon the backs 
 of aU men that name the name of Christ, in the eyes of 
 Jews, Turks, and Pagans. 
 
 First. The blasphemies of their idolatrous inventions, 
 superstitions, and most unchristian conversations. 
 
Secondly. The bloody, irreligious, and inhuman oppres- 
 sions and destructions under the mask or veil of the name 
 of Christ, &c. 
 
 Oh I 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 am6ngst 
 so many great contentions amongst the very best of pro- 
 testants, 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 ciirrent, I say not amongst 
 the wolves and lions, but even amongst the sheep of 
 Christ themselves. Yet, liberavi animam meam, I have 
 not hid within my breast my soul's belief. And, although 
 sleeping on the bed either of the pleasures or profits of 
 sin, thinkest thou thy conscience bound to smite at him 
 that dares to waken thee ? Yet in the midst of all these 
 civil and spiritual wars, I hope we shall agree in these 
 particulars. 
 
 First. However the proud (upon the advantage of a 
 higher earth or ground) overlook the poor, and cry out 
 schismatics, heretics, Sec, shall blasphemers and seducers 
 escape unpunished? Yet there is a sorer punishment in 
 the gospel for despising of Christ than Moses, even when 
 the despiser of Moses was put to death without mercy, 
 Heb. X. 28, 29. He that believeth shall not be damned^ 
 Mark xvi. 16. 
 
 Secondly. Whatever worship, ministry, ministration. 
 
the best and purest, are practised: without faith and trbe 
 persuasion that they are the true institutions of God, 
 they are sin, sinful worships, ministries, &cj 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]. 
 
 Thirdly. Without search and trial no man attains this 
 faith and right persuasion. 1 Thes. v. [21], Try all things. 
 
 In vain have English parliaments permitted English 
 bibles in the poorest English houses, and the simplest 
 man or woman to search the scriptures, if yet against 
 their souls persuasion from the scripture, they shoTild be 
 forced, as if they lived in Spain or Rome itself without 
 the sight of a bible, to believe as the church believes. 
 
 Fourthly. Having tried, we must hold fast, 1 Thes. v. 
 [21.], upon the loss of a crown, Eev. 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' wiags : for a dream of 
 these— any or all of these, which on our death-bed vanish 
 and leave tormenting stings behind them. Oh! how 
 much better is it from the love of truth, from the love of 
 the Father of lights from whence it comes, from the love 
 of the Son of God, who is the way and the truth, to say 
 as he, John xviii. 37 : For this end was I born, and for 
 this end came I into the world, that I might bear witness to 
 the truth. 
 
SCEIPTUEES AND EEASONS, 
 
 WRITTEN LONG SINCE BY A WITNESS OF JESUS CHRIST, 
 CLOSE PRISONER IN NEWaATE, 
 
 AGAINST PERSECUTION IN CAUSE OF CONSCIENCE; 
 
 AND SENT SOME WHILE SINCE TO MR. OOTTON, BY A FRIEND, 
 WHO THUS WROTE : 
 
 " In the multitude of counsellours there is safety ;" it is 
 therefore humbly desired to be instructed in this 
 point, viz.: — 
 
 Whether persecution for cause of conscience be not against 
 the doctrine of Jesus Christ, the King of kings. The 
 scriptures and reasons ure these.* 
 
 1. Because Christ commandeth, 1;hat the tares and 
 wheat, which some understand are those that walk in the 
 truth, and those that walk in lies, should be let alone in 
 the world, and not plucked up until the harvest, which is 
 the end of the world. Matt. xiii. 30, 38, &c. 
 
 2. The same commandeth. Matt. xv. 14, that they that 
 are blind (as some interpret, led on in false religion, and 
 are offended with him for teaching true religion) should 
 be let alone, referring their punishment unto their falling 
 into the ditch. 
 
 3. Again, Luke ix. 54, 55, he reproved his disciples 
 
 * [See Tracts on Liberty of Conscience, pp. 214 — 224.] 
 
11 
 
 who would have had fire come down from heaven and 
 devour those Samaritans who would not receive Him, in 
 these words ; " Yis know not of what Spirit ye are ; the 
 Son of man is not come to destroy metis lives, but to save 
 them." 
 
 4. Paid, the apostle of our Lord, teacheth, 2 Tim. ii, 
 24j that the servant of the Lord must not strive, but must he 
 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 concerniag 
 worship should cease, and Christ's kingdom be established, 
 Isa. ii. 4 ; Mic. iv. 3, 4, They shall break their swords into 
 mattocks, and their spears into scythes. And Isa. xi. 9, 
 Then shall none hurt nor destroy in all the mountain of my 
 holiness, &c. And when he came, the same he taught and 
 practised, as before. So did his disciples after him, for 
 the weapons of his warfare are 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 are now idolaters, as the Corinthians once 
 were, l^Cor. vi. 9, may hereafter become true worshippers 
 as they ; they that are now no people of God, nor under 
 mercy, as the saints sometimes were, 1 Pet. ii. 10, may 
 hereafter become the people of God, and obtain mercy, as 
 they. 
 
 Some come not till the eleventh hoUr, Matt. xx. 6 : if 
 those that come not tiU the last hour should be destroyed, 
 because they come not at the first, then should they never 
 come, but be prevented. 
 
 AH 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 Eang 
 James, in his majesty's speech in parliament, 1609. He 
 saith, " It is a sure rule in divinity, that God never loves 
 to plant. his church by violence and bloodshed." 
 
 And in his highness' Apology, p. 4, speaking of such 
 papists that took the oath, thus : 
 
 " I gave good proof that I Intended no persecution 
 against them for conscience' cause, but only desired to be 
 secured for civil obedience, which for conscience' cause 
 they are bound to perform." 
 
 And, p. 60, speaking of Blackwell, the archpriest,- his 
 majesty saith, " It was never my intention to lay any thing 
 to the said archpriest's charge, as I have never done to 
 any, for cause of conscience." 
 
 And in his highness' exposition on Kev. xx. printed 
 1588, and after in 1603, his majesty writeth thus : 
 " Sixthly, the compassing of the saints, and the besieging 
 of the beloved city, declareth unto us a certain note of a 
 false church to be persecution; for they come to seek 
 the faithful, the faithful are them that are sought: 
 
13 
 
 the wicked are the besiegers, the faithful are the be- 
 sieged." 
 
 Secondly, the saying of Stephen, Icing of Poland : " T 
 am a king of men, not of consciences ; a commander of 
 bodies, not of souls." 
 
 Thirdly, the king of Bohemia hath thus written : 
 
 "And, notwithstanding, the success of the- later times, 
 wherein sundry opinions have been hatched about the 
 subject of religion, may make one clearly discern with 
 his eye, and (as it were) to touch with his finger, that 
 according to the verity of holy scriptures, and a maxim 
 heretofore told and maintained by the ancient doctors of 
 the church ; that men's consciences ought in no sort to be 
 violated, urged, or constrained; and whensoever men 
 have attempted any thing by this violent course, whether 
 openly or by secret means, the issue hath been pernicious, 
 and the cause of great and wonderful innovations in the 
 principallest and mightiest kingdoms and countries of all 
 Christendom." 
 
 And further, his majesty saith : " So that once more we 
 do profess, before God and the whole world, that from 
 this time forward we are firmly resolved not to persecute, 
 or molest, or suffer to be persecuted or molested, any 
 person whosoever for matter of religion ; no, not they 
 that profess themselves to be of the Romish church, 
 neither to trouble or disturb them in the exercise of their 
 religion, so they live conformable to the laws of the 
 states," &c. 
 
 And for the practice of this, where is persecution for 
 cause of conscience, except in England and where popery 
 reigns? and there neither in all places, as appeareth by 
 France, Poland, and other places. 
 
 Nay, it is not practised amongst the heathen, that acknow- 
 ledge not the true God, as the Turk, Persian, and others. 
 
14 
 
 3. Reaa. Thirdly, because persecution for cause of conscience is 
 
 condemned by ancient and later writers; yea, and the 
 papists themselves. 
 
 Hilary against Auxentius, saith thus : " The Christian 
 church doth not persecute, but is persecuted. And la- 
 mentable it is to see the great folly of these times, and 
 to sigh at the foolish opinion of this \?^orld, in that men 
 think by human aid to help God, and with worldly pomp 
 and power to undertake to defend the Christian church. 
 I ask of you bishops, what help used the apostles in the 
 publishing of the gospel? With the aid of what power 
 did they preach Christ, and converted the heathen from 
 their idolatry to God? When they were in prisons, and 
 lay in chains, did they praise and give thanks to God for 
 any dignities, graces, and favours received from the court ? 
 Or do you think that Paul went about with regal man- 
 dates, or kingly authority, to gather and establish the 
 church of Christ? Sought he protection from Nero, 
 Vespasian? The apostles wrought with their hands for 
 their own maintenance, travelling by land and water, 
 from town to city, to preach Christ; yea, the more they 
 were forbidden, the more they taught and preached Christ. 
 But now, alas! human help must assist and protect the 
 faith, and give the same countenance. To and by vain 
 and worldly honours do men seek to defend the church of 
 Christ, as if he by his power were unable to perform it." 
 
 The same, against the Arians : 
 
 " The church now, which formerly by enduring misery 
 and imprisonment, was known to. be a true church, doth 
 now terrify others by imprisonment, banishment, and 
 misery, and boasteth that she is highly esteemed of the 
 world ; when as the true church cannot but be hated of 
 the same." 
 
 TertuU. 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 off 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 
 rejady desire and cheerful mind, must those that come, 
 run unto Christ." 
 
 Luther, in his book of the civil magistrate, saith: "The 
 laws of the civil magistrate's government extend no 
 further than over the body or goods, and to that which is, 
 external : for over the soul God wiU not suffer any man 
 to rale; only he himself wiU rule there. Wherefore, 
 whosoever doth imdertake 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 wUl 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 the 
 power thereof." 
 
 Aind upon Psalm xvii. he saith : " For the true church 
 of Christ knoweth not bracJiium seculare, which the bishops 
 now-a-days chiefly use.'' 
 
 Again, in Postil. Dom. 1. post. Epiphan, he saith: "Let 
 not Christians be commanded, but exhorted ; for he that 
 willingly will not do that whereunto he is friendly ex- 
 horted, he is no Christian : whereof they that do compel 
 those that are not willing, show thereby that they are not 
 Christian preachers, but worldly beadles." 
 
 Again, upon 1 Pet. iii. he saith: "If the civil 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 suffer you 
 to thrust him from his seat, and to seat yourself therein ?" 
 
 Lastly, the papists, the inventors of persecution, in a 
 wicked book of theirs, set forth in King James's reign, 
 thus: 
 
 " Moreover, the means which Almighty God appointed 
 his officers to use in the conversion of kingdoms, and 
 nations, and people, was humility, patience, charity: say- 
 ing, Behold, I send you as sheep in the midst of wolves, Matt. 
 X. 16. He did not say, 'Behold, I send you as wolves 
 among sheep, to kiU, imprison, spoil, and devour those 
 unto whom they were sent.' " 
 
 " Again, ver. 17, he saith : Tltey to whom I send you, 
 will deliver you up into councils, and in their synagogues they 
 will scourge you ; and to presidents and to kings shall you be 
 led for my sake. He doth not say, ' You, whom I send, shall 
 
17 
 
 deliver the people, whom you ought to ' convertj 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 but to steal, kill, and 
 destroy. He doth not say, 'The thief giveth his life for 
 his sheep, and the good pastor cometh not but to steal, 
 kill, and destroy.' " 
 
 So that we holding our peace, our adversaries 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 : he sojourned in Gerar, and king Abimelech gave 
 him leave to abide in his land. Gen. xx. 21, 23, 24. 
 
 Isaac also dwelt in the same land, yet contrary in 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, aU 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- 
 rodians. Scribes and Pharisees, Sadducees and Libertines, 
 Theudasans and Samaritans, beside the common religion of 
 the Jews, Christ, and his apostles. All which differed 
 from the common religion of the state, which is like the 
 worship of Diana, which almost the whole world then 
 worshipped. Acts xix, 20. 
 
 All these lived under the government of Csesar, being 
 nothing hurtful unto the commonwealth, giving 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 ap- 
 peased them, Acts xviii. 14, and xix. 35. 
 
THE ANSWER OF MR. JOHN COTTON, 
 
 OP BOSTON, IN NEW BNOLANO, 
 
 TO THE AFOREBAIP ARGUMENTS AGAINST PERSECUTION FOR CAUBE OF CONSCIENCE, 
 
 PROPEB6BDLV MAINTATNTNO 
 
 PERSECUTION FOR CAUSE OF CONSCIENCE. 
 
 The question which you put is, whether persecution 
 for cause of conscience be not against the doctrine of 
 Jesus Christ, the King of kings ? 
 
 Now, by persecution for cause of conscience, I conceive 
 you mean, either for professing some point of doctrine 
 which you believe in conscience to be the truth, or for 
 practising some work which in conscience you beKeve 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 
 circumstantial, or less principal, wherein men may differ 
 in judgment without prejudice of salvation on either part. 
 
 In like sort, in points of practice, some concern the 
 weightier duties of the law, as, what God we worship, 
 and with what kind of worship ; whether such as, if it be 
 right, fellowship with God is held ; if corrupt, fellowship 
 with him is lost. 
 
 Again, in points of doctrine and worship less principal, 
 either they are held forth in a meek and peaceable way, 
 
 c 2 
 
20 
 
 though the things be erroneous or unlawful : or they are 
 held forth with such arrogance and impetuousness, as 
 tendeth and r^acheth (even of itself) to the disturbance 
 of civil peace. 
 
 Finally, let me add this one distinction more : when we 
 are persecuted for conscience' sake, it is either for conscience 
 rightly informed, or for erroneous and blind conscience. 
 
 These things premised, I would lay down mine answer 
 to the question in certain conclusions. 
 
 First, it is not lawful to persecute any for conscience' 
 sake rightly informed; for in persecuting such, Christ 
 himself is persecuted in them. Acts ix. 4, 
 
 Secondly, for an erroneous and blind conscience, (even 
 in fundamental and weighty points) it is not lawful to 
 persecute any, till after admonition once or twice ; and so 
 the apostle directeth. Tit. iii. 10, and giveth the reason, 
 that in fundamental and principal points of doctrine or 
 worship, the word of God in such things is so clear, that 
 he cannot but be convinced in conscience of the dangerous 
 error of his way after once or twice admonition, wisely 
 and faithfully dispensed. And then, if any one persist, it 
 is not out of conscience, but against his conscience, as the 
 apostle saith, ver. 11, He is subverted, and sinneth, being 
 condemned of himself; that is, of his own conscience. So 
 that if such a man, after such admonition, shall stiU 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 worship, 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. 17; 
 Eom. xiv. 1- 
 
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 ciTil 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 caUeth 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 tiU they fall into the ditch ; 
 therefore he would have their punishment deferred till 
 their final destruction. 
 
 Answ. He there speaketh not to public ofiScers, 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 this 
 saying of mine, yet do not you fear their feai', 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, who refused to receive Him. 
 
 Object. 4. And Paul teacheth Timothy, not to strive, but 
 to be gentle towards all men, suffering evil patiently. 
 
 Answ, Both these are directions to ministers of the 
 gospel, how to deal, not with obstinate offenders in the 
 church that sin against conscience, but either with men 
 without, as the Samaritans were, and many unconverted 
 Christians in Crete, whom Titus, as an evangelist,, was to 
 seek to convert : or at best with some Jews or Grentiles in 
 the church, who, though carnal, yet were not convinced of 
 the error of their way. And it is true, it became not the 
 spirit of the gospel to convert aliens to the faith of Christ, 
 such as the Samaritans were, by fire and brimstone ; nor 
 to deal harshly in public ministry, or private conference, 
 with all such contrary-minded men, as either had not yet 
 entered into church-fellowship, or if they had, yet did 
 hitherto sin of ignorance, not against conscience. 
 
 But neither of both these texts do hinder the ministers 
 of the gospel to proceed in a church-way against chixrch- 
 members, when they become scandalous offenders either in 
 life or doctrine; much less do they speak at all to civil 
 magistrates. 
 
 Object. 5. From the prediction of the prophets, who 
 foretold that carnal weapons should cease in the days of 
 the gospel, Isa. ii. 4, and xi. 9 ; Mio. iv. 3, 4. And the 
 apostle professeth. The weapons of our warfare are not 
 carnal, 2 Cor. x. 4. And Christ is so far from per- 
 secuting those that would 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, i- 
 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, TTie weapons of our warfare are 
 not carnal but spiritual, he denieth not civil weapons of 
 justice to the civil magistrate, Rom. xiii., but only to 
 church officers. And yet the weapons of such officers he 
 acknowledgeth to be such, as though they be spiritual, 
 yet are ready to take vengeance of all disobedience, 2 Cor. 
 X. 6 ; which hath reference, amongst other ordinances, to 
 the censure of the church against scandalous offenders. 
 
 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- 
 weal, 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 wordj 2 Cor. 
 X. 6 ; Rom, xiii. 4. 
 
 Though it be true that wicked persons now may by the 
 grace of God become trvie disciples and converts, yet we 
 may not do evil that good may come thereof. Ajid 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 acknowledge that none is to be 
 persecuted at all, no more than they may be oppressed 
 for righteousness' sake. 
 
 Again, we acknowledge that none is to be punished for 
 his conscience, though misinformed, as hath been said, 
 unless his error be fundamental, or seditiously and turbu- 
 lently promoted, and that after due conviction 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 Christianity. 
 
25 
 
 Again, princes many times tolerate oiFenders 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 were 
 used by Valentinian, Gratian, and Theodosius, as Augus- 
 tine reporteth.s 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. Eceles. Hist. chap. severissimam legem. Hunc" imitati 
 
 19,20. [Fleury, Eccles. Hist. Liv. xi. filii ejus talia prsecepenint. Quibus 
 
 t. 23. " The impious Arius was ba- succedens -Julianus deserto Christi et 
 
 nished into one of tlie remote provinces inimicMis, supplicantiBus vestris Roga- 
 
 of Illyricum.... The emperor had now tiano et Pontio libertatem perditioni 
 
 imbibed the spirit of controversy, 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, sed pro catholica 
 
 edit,] veritate passiones gloriosissimas per- 
 
 " In Epist. 166. [Tunc Constan- tulerunt. S. Aug. Ojjera, Tom. ii. fol. 
 
 tiims prior contra partem Donati 156. Ed, Venetiis, 1552.] 
 
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- 
 sisting in error against light of conscience, whereof it hath 
 been convinced. 
 
 It is true also what he saith, that neither the apostles 
 did, nor may we, propagate [the] Christian religion by 
 the sword; but if pagans cannot be won by the word, 
 they are not to be compelled by the sword. Nevertheless, 
 this hindereth not but if they or any others shotdd 
 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 gods : and for that end fetcheth an argument from 
 the law of natural equity, not to compel any to any 
 religion, but to permit them either to believe willingly, 
 or not to believe at all. Which we acknowledge, and 
 accordingly permit the Indians to continue in their 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 rehglon professed in private : otherwise 
 a false religion professed by the members of a church, or 
 by such as have given their names to Christ, will be the 
 ruin and desolation of the church, as appeareth by the 
 threats of Christ to the churches of Asia, Rev. ii. 
 
 Your next author, Hierom, crosseth not the truth, nor 
 advantageth your cause ; for we grant what he saith, that 
 heresy must be cut off with the sword of the Spirit. But 
 this hindereth not, but that being so cut down, if the 
 heretic still persist in his heresy to the seduction of 
 others, he may be cut off by the civil sword to prevent 
 the perdition of others. And that to be Hierom's 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 ofi^ and a scabbed 
 beast is to be driven from the sheepfold, lest the whole 
 house, mass of dough, body, and flock, be set on fire with 
 the spark, be soured with the leaven, be putrified with the 
 rotten flesh, perish by the scabbed beast."' 
 
 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 
 
 ' [Igitur et scintilla statim ut ap- pecora ardeat, comimpatur, putrescat, 
 
 paruerit, extinguenda est, et fermen- intereant. Arius in Alexandria una 
 
 turn a massse vicinia se movendum, scintilla fuit, sed quia non statim op- 
 
 secandse putridae cames, et scabiosum pressa est, totum orbem ejus flamma 
 
 animal a caulis ovium repellendum, populata est. S. Hieronymi Opera, 
 
 ne tota domus, massa, corpus, et Tom. iii. p. 927. Parisiis, 1609. ed ] 
 
28 
 
 hindereth not, but that men may see. the laws of God 
 observed which do bind conscience. 
 
 The like answer may be returned to Luther, whom 
 you next allege. First, that the government of the civil 
 magistrate extendeth no further than over the bodies and 
 goods of their subjects, not over their souls ; and therefore 
 they may not undertake to give laws to the souls and 
 consciences of men. 
 
 Secondly, that the church of Christ doth not use the 
 arm of secular power to compel men to the faith or pro- 
 fession of the truth, for this is to be done by spiritual 
 weapons, whereby Christians are to be >fexhorted, 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 writers. 
 It is well known Augustine retracted this opinion of 
 yours, which in his younger times he had held, but in 
 after riper age reversed and refuted, as appeareth in the 
 second book of his - Retractations, chap. 5, and in his 
 Epistles, 48, 50. And in his first book against Parme- 
 nianus, chap. 1, 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 his sixty-sixth Sermon in Cantica:' "Out of 
 doubt," saith he, "it is better that they should be restrained 
 by the sword of him, who beareth not the sword in vain, 
 than that they should be suffered to draw many others 
 into their error. For he is the minister of God for 
 wrath to every evil doer." 
 
 Calvin's judgment is well known, who procured the 
 death of Michael Servetus for pertinacity in heresy, and 
 defended his fact by a book written of that argument.* 
 
 Beza also wrote a book, De Haereticis 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 schiamaticoB ad communionem 
 violenter arctari. Quod (et) vere 
 mihi non placebat, qua nondum ex- 
 pertua eram, vel quantum mali eorum 
 auderet impunitas, vel quantum eis in 
 melius mutandis conferre posset dili- 
 gentiadisciplinse.RetractJi.Opera.tom. 
 i. fol. 10. To the same eifect in Epist. 
 48, 50, torn. ii. fol. 35, 45. Quid enim 
 non isti juste patiuntur, cum ex altis- 
 simo dei presidentis, et ad cavendum 
 ignem aetemum flagellis talibus admo- 
 nentis judicio patiuntur, et merito 
 criminum, et ordine potestatum ? 
 Contra Epist. Parmen. torn. vii. fol. 
 4. Tract xi. in Evang. Joann. torn, 
 ix.] 
 
 ' [Vindicavit (diximus) Moyses, 
 
 vindicavit Helias, vindicavit Phinees. 
 Vindicavit Macarius. Si nihil offen- 
 derant, qui occisi esse dicuntur, fit 
 Macarius reus, in eo quod solus nobis 
 nescientibus, et vobia provocantibvis 
 fecit. S. Optati Opera, p. 75. Pa- 
 rislia, 1679.] 
 
 ' [Meliua proculdubio gladio coer- 
 centur, illius videlicet qui non sine 
 causa gladium portat, quam in suum 
 errorem multos trajicere permittantm'. 
 Dei enim minister ille est, vindex in 
 iram ei qui male agit. Opera, tom. 
 iii. p. 369. edit. Parisiis, 1836.] 
 
 * [Fidelia expoaitio errorum Mich. 
 Serveti et brevis eorundem refutatio, 
 ubi docetur, jure gladii coercendos 
 esse hsereticoa. Calvini Tract. Theol. 
 p. 686. edit. 1597.] 
 
 ' [Beza Tract. Theol. tom. i. p. 85'. 
 edit. 1582.] 
 
30 
 
 likewise took the like course about the death of^Valen- 
 tinus Gentilis, and justified the magistrate's 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 liold. It is, say you, no 
 prejudice io the commonwealth, if liberty of conscience 
 were suifered to such as fear God indeed, whifch you 
 prove by the examples of the patriarchs and others. 
 
 But we readily grant you, liberty of conscience is to be 
 granted to men that fear God indeed, as knowing they 
 will not persist in heresy, or turbulent schism, when they 
 are convinced in conscience of the sinfulness thereof. 
 
 But the question is, whether an heretic, after once or 
 twice admonition, and so after conviction, or any other 
 scandalous and heinous offender, may be tolerated, either 
 in the church without excommunication, or in the com- 
 monwealth without such punishment as may preserve 
 others from dangerous and damnable infection. 
 
 Thus much I thought needful to be spoken, fbr 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 
 some of the brethren late of Salem, who doubted as you 
 do. 
 
 The Lord Jesus lead you by a Spirit of truth into 
 all truth, through Jesus Christ. 
 
 " [Aretius. Hist. Val. Gentilis. Geneva, 1.567.] 
 
A REPLY 
 
 AFORESAID ANSWER OF MR. COTTON, 
 
 IN A CONFERENCE BETWEEN TRUTH AND PEACE, 
 
 CHAP. I. 
 
 Truth. In what dark comer of the world, sweet Peace, 
 are we two met? How hath this present evil world 
 banished me from all the coasts and quarters of it ? And 
 how hath the righteous God in judgment taken thee from 
 the earth? Rev. vi. 4. 
 
 Peace. It is lamentably true, blessed' Truth, the founda- S™"' ""^i 
 
 •I ' ' Peace rarely 
 
 tions of the world have long been out of course : the gates me^r'*"'" 
 of earth and heU have conspired together to intercept our 
 joyftil meeting and our holy kisses. With what a wearied, 
 tired wing have I flown over nations, kingdoms, cities, 
 towns, to find out precious Truth ! 
 
 Truth, The like inquiries in my flights and travels have 
 I made for Peace, and still am told she hath left the earth, 
 and fled to heaven. 
 
 Peace. Dear Truth, what is the earth but a dungeon of 
 darkness, where Truth is not ? 
 
32 THE BLOUDY TENENT 
 
 Truth. And what is the Peace thereof but a fleeting 
 dreanij thine ape and counterfeit ? 
 
 Peace. Oh ! where is the promise of the God of heaven, 
 that Righteousness and Peace shall kiss each other ? 
 
 Truth. Patience, sweet Peace, these heavens and earth 
 are growing old, and shall be changed like a garment, 
 Psal. cii. [26.] They shall melt away, and be burnt up 
 with all the works that are therein ; and the Most High 
 Eternal Creator shall gloriously create new heavens and 
 new earth, wherein dwells righteousness, 2 Pet. iii. [13.] 
 Our kisses then shall have their endless date of pure and 
 sweetest joys. Till then both thou and I must hope, and 
 wait, and bear the fury of the dragon's wrath, whose 
 monstrous lies and furies shall with himself be cast into 
 the lake of fire, the second death, B.ev. xx. [10, 14.J 
 
 Peace. Most precious Truth, thou knowest we are both 
 pursued and laid [in wait] for. Mine heart is full of 
 sighs, mine eyes with tears. Where can I better vent my 
 fall, oppressed- bosom than into thine, whose faithful lips 
 may for these few hours revive my drooping, wandering 
 spirits, and here begin to wipe tears from mine eyes, and 
 the eyes of my dearest children ? 
 
 Truth. Sweet daughter of the God of peace, begin. 
 Pour out thy sorrows, vent thy complaints. How joyful 
 am I to improve these precious miuutes to revive our 
 hearts, both thine and mine, and the hearts of all that 
 love the truth and peace, Zach. viii. [19.] 
 
 Peace. Dear Truth, I know thy birth, thy nature, thy 
 delight. They that know thee will prize thee far above 
 themselves and lives, and sell themselves to buy thee. 
 Well spake that famous Elizabeth to her famous attorney. 
 Sir Edward Coke; "Mr. Attorney, go on as thou hast 
 begun, and stiU plead, not pro Domina Regina, but pro 
 Domina Veritafe." 
 
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, Kev. xi. [3] ; while all men's I 
 tongues are bent like bows to shoot out lying words 
 against me ! 
 
 Peace. Oh ! how could I spend eternal days and endless 
 dates at thy holy feet, in listening to the precious oracles 
 of thy mouth ! All the words of thy mouth are truth, 
 and there is no iniquity in them. Thy lips drop as the 
 honey-comb. But oh! since we must part anon, let us, 
 as thou saidst, improve our minutes, and, according as 
 thou promisedst, revive me with thy words, which are 
 sweeter than the honey and the honey-comb. 
 
 CHAP. II. 
 Peace. Dear Truth, I have two sad complaints. 
 
 Two crsat 
 
 First. The most sober of thv witnesses, that dare to ^rapiaints 
 
 ■' ofPeace. 
 
 plead thy cause, how are they charged to be mine enemies 
 — contentious, turbulent, seditious ! 
 
 Secondly. Thiae enemies, though they speak and rail 
 against thee, though they outrageously pursue, imprison, 
 banish, kill thy faithful witnesses, yet how is all vermi- 
 lioned over for justice against the heretics ! Yea, if they 
 kindle coals, and blow the flames of devouring wars, that 
 leave neither spiritual nor civil state, but bum up branch 
 and root, yet how do aU pretend an holy war ! He that 
 kills, and he that is killed, they both cry out, " It is for 
 God, and for their conscience." 
 
 D 
 
34 THE BLOUDY TENENT 
 
 Persecutors It IS true, nor One nor other seldom dare to plead the 
 Christ, but mighty Prince Christ Jesus for their author, yet both 
 
 Moses, for ° ■' 
 
 their author, (feoth protestant and papist) pretend they have spoke 
 with Moses and the prophets, who all, say they, before 
 Christ came, allowed such holy persecutions [and] holy 
 wars against the enemies of holy church. 
 
 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 
 
 [Prov. xvii. Solomon once spake : The beginning of strife is as when 
 one letteth out water, therefore, saith he, leave off contention 
 before it be meddled with. This caveat should keep the 
 banks and sluices firm and strong, that strife, like a 
 breach of waters, break not in upon the sons of men. 
 
 strife dis- Yet strife must be distinguished : it is necessary, or 
 unnecessary, godly or ungodly. Christian or unchristian, &c. 
 
 1. Ungodly It is unueccssary, unlawful, dishonourable, ungodly, 
 
 unchristian, in most cases in the world: for there is a 
 possibility of keeping sweets Peace in most cases, and, if 
 it be possible, it is the express command of God that Peace 
 be kept, Rom. xii. [18.] 
 
 2. Godly Again, it is necessary, honourable, godly, &c., with 
 
 civil and earthly weapons to defend the innocent, and to 
 rescue the oppressed from the violent paws and jaws of 
 oppressing, persecuting Mmrods, 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, once delivered to the saints, against aU opposers, 
 and the gates of earth and hell, men or devils, yea, against 
 Paul himself, or an angel from heaven, if he bring any 
 other faith or doctrine, Jude 4, 9; Gal. i. 8. 
 
OF PERSECUTION 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, 
 marching under the colours of upright justice and holy 
 zeal, &c. 
 
 Truth. Mine ears have long been filled with a threefold djief"' "ly. 
 
 '^ Christ 8 wor- 
 
 doleM outcry— J^Jp ^,_ 
 
 First. Of one hundred forty-four thousand virgins, Eev. Msowor- 
 
 .rtTT "Til 1" ship, there- 
 
 XIV., lorced and ravished by emperors, kings, governors, fore, is a 
 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 "^^ cry of 
 
 *' "^ ■*- Jhe souls un- 
 
 altar, Eev. vi. [9,] the souls of such as have been per- *^"^ ""=*""'■• 
 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, 
 compeUiag to an uniformity of state religion. 
 
 These cries of murdered virgins, who can sit still and 
 hear? Who can but run, with zeal iuflamed, 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 ^^°^Y//^^'j,^ 
 the blood of its inhabitants slaughtering each other in 
 their blinded zeal for conscience, for religion, against the 
 catholics, against the Lutherans, &c. 
 
 What fearful cries, within these twenty years, of 
 hundred thousands, men, women, children, fathers, 
 
 D 2 
 
36 THE BLOUDY TENENT 
 
 mothers, husbands, wives, brethren, sisters, old and young, 
 high and low, plundered, ravished, slaughtered, murdered, 
 famished! And hence these cries, that men fling away 
 the spiritual sword and spiritual artillery, in spiritual and 
 religious causes, and rather trust, for the suppressing of 
 each other's gods, conscience, and religion, as they 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, contrarUy 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 different style and manner — the arguments 
 against persecution in milk, the answer for it, as I may 
 say, in blood. 
 M^Tovi^"" T^® author of these arguments against persecution, as 
 inThe'writ- 1 havc bccn informed, being committed by some then in 
 argumeats powcr closc prisoner to Newgate, for the witness of some 
 
 against per- in . 
 
 secution in truths of Jesus, and having not the use of pen and ink, 
 wrote these arguments in milk, in sheets of paper brought 
 to him by the woman, his keeper, from a friend in London 
 as the stopples of his milk bottle. 
 
 Li such paper, written with milk, nothing will appear ; 
 but the way of reading it by fire being known to this 
 friend who received the papers, he transcribed and kept 
 together the papers, although the author himself could 
 not correct, nor view what himself had written. 
 
 It was in mUk, tending to soul nourishment, even for 
 babes and sucklings in Christ : — 
 
 It was in milk, spiritually white, pure and innocent. 
 
OF PERSECUTION DISOUSS'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 mUky pure The mswer 
 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 wy ships: — 
 
 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 foriiho first dis- 
 
 ' Uinction dis- 
 
 cause of conscience, " I conceive you mean either for pro- Passed. 
 fessing some point of doctrine which you beheve in ■ cout 1 
 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 
 
 ° ^ . . persecution 
 
 or Gentile, for either professing doctrine, or practising*'""*"^- 
 
Conscience 
 will not be 
 restrained 
 
 38 THE BLOUDY TENENT 
 
 worship merely religious or spiritual, it is to persecute 
 him ; and such a person, whatever his doctrine or practice 
 be, true or false, suiFereth 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 holdeth or practiseth 
 what he believes in conscience to be a truth, as Daniel 
 did, for which he was cast into the lions' den, Dan. vi. 16, 
 and many thousands of Christians, because they durst not 
 cease to preach and practise what they believed was by God 
 commanded, as the apostles answered, Acts iv. and v., I 
 I say, besides this, a man may also be persecuted because he 
 idares not be constrained to yield obedience to such doc- 
 
 from «° wi .trines an^ worships as are by men invented and appointed. 
 
 crastramed So the three famous Jews, who were cast into the fiery 
 furnace for refusing to fall down, in a nonconformity to 
 the whole conforming world, before the golden image, 
 Dan. iii. 21.^ So thousands of Christ's witnesses, and of 
 late in those bloody Marian days, have rather chosen to 
 yield their bodies to all sorts of torments, than to subscribe 
 to doctrines, or practise worships, unto which the states 
 and times (as Nebuchadnezzar to his golden image) have 
 compelled and urged them. 
 
 A chaste A chastc wifc will not only abhor to be, restrained from 
 
 soul in God's 
 
 achStewif ^ ^^^ husband's bed as adulterous and polluted, but also 
 abhor (if not much more) to be constrained to the bed of 
 a stranger. And what is abominable in corporal, is much 
 more loathsome in spiritual whoredom and defilemeut. 
 
 The spouse of Christ Jesus, who could not find her 
 soul's beloved in the ways of his worship and ministry, 
 
 ' [" Thus a man may find a knot and complete," Reply of Cotton in 
 
 in a bulrush, yea, thus a man that The Bloudy Tenant Wash'd and 
 
 were disposed might find fault vnih made White in the Bloud of the 
 
 the comforts of God for not being full Lambe, p. 4, edit. 1647.] 
 
OF PERSECUTION DISCUSs'd. 39 
 
 Cant, i., iii., and v. chapters, abhorred to turn aside to 
 other flocks, worships, &c., and to embrace the bosom of a 
 false Christ, Cant. i. 8. 
 
 CHAP. IV. 
 
 Peace. The second distinction is this : — iho Becond 
 
 " 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- ood-s people 
 tian state or worship, have and do err fundamentally the very fnn- 
 
 •^ '^' damentalsof 
 
 concerning the true matter, constitution, gathering, and ™ibie wor- 
 goveming 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. 
 
 First, the foundation of all foundations, the comer-stone pom- soi-ts 
 itself, the Lord Jesus, on whom all depend — persons, doc- fouSiono. 
 trines, practices, 1 Cor. iii. [11. j 
 
 2. Ministerial foundations. The church is huilt upon 
 the foundation of the apostles and prophets, Ephes. -ii. 20. 
 
 * ["Fundamental doctrines are of I speak of the former sort of these 
 
 two sorts : 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." 
 
 cem the foundation of the church. Cotton's Reply, p. 6.] 
 
40 THE BLOUDY TENENT 
 
 3. The foundation of future rejoicing in the fruits of 
 obedience, 1 Tim. vi. [19.] 
 ^S'Vho ^' '^^^ foundation of doctrines, without the knowledge 
 tims^ot"fh^ 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 works, faith 
 towards God, the doctrine of baptisms, laying on of hands, 
 the resurrection, and eternal judgment. In some of these, 
 to wit, those concerning baptisms and laying on of hands, 
 God's people will be found to be ignorant for many 
 hundred years ; and I yet cannot see it proved that light 
 is risen, I mean the light of the first institution, in practice. 
 God's people in their persons, heart-waking (Cant. v. 2), 
 in the life of personal grace, will yet be found fast asleep 
 in respect of public Christian worship. 
 Coming out God's people, in their persons, are His, most dear and 
 mysticar' precious : yet in respect of the Christian worship they are 
 mingled amongst the Babylonians, from whence they are 
 called to come out, not locally, as some have said, for that 
 belonged to a material and local Babel (and literal Babel 
 and Jerusalem have now no difference, John iv. 21), but 
 spiritually and mystically to come out from her sins and 
 abominations. 
 
 If Mr. Cotton maintain the true church of Christ to 
 consist of the true matter of holy persons called out from 
 the world (and the true form of union in a church govern- 
 ment), and that also neither national, provincial, nor 
 diocesan churches are of Christ's institution : how many 
 thousands of God's people of aU sorts, clergy and laity, as 
 they call them, will they find, both in former and later 
 times, captivated in such national, provincial, and diocesan 
 churches ? yea, and so far from living in, yea or knowing 
 of any such churches, for matter and form, as they con- 
 ceive now only to be true, that until of late years, how 
 
OF PERSECUTION DISCUSs'd. 41 
 
 few of God's people knew any other church than the The great ig- 
 
 •11 inii •! Ti- 1 noranoe of 
 
 parish church of dead stones Or timber? It being a late God's people 
 
 *■ *-* concerning 
 
 marvellous light, revealed by Christ Jesus, the Sun of*^°jJ»'^»^ 
 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 J^^'f^jl^p^^jj^ 
 national, provincial, and diocesan churches, and to assemble trae''and*™ 
 
 .. j' 1 1 1 j.'il "1 false church- 
 
 mto particular churches, yet, since there are no parish es, and con- 
 ehurches in England, but what are made up of the parish not yet dear 
 
 O ' ^ -"^ in the fun- 
 
 bounds within such and such a compass of houses, and damentai 
 
 ^ ' matter of a 
 
 that such churches have been and are in constant de-^^^^™ 
 pendence on, and subordination to the national church: 
 how can the New English particular churches join with 
 the old English parish churches in so many ordinances 
 of word, prayer, singing, contribution, &c., but they 
 must needs confess, that as yet their souls are far from 
 the knowledge of the foundation of a true Christian 
 church, whose matter must not only be living stones, 
 but also separated from the rubbish of anti-christian 
 confusions and desolations. 
 
 CHAP. V. 
 
 Peace. With lamentation, I may add, how can their 
 souls be clear in this foundation of the true Christian 
 matter, who persecute and oppress their own 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 BLOUDY 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 intendeth: for worship is of various signification. 
 
 Whether in general acceptation he mean the rightness 
 
 or corruptness of the church, or the ministry of the 
 
 church, or the ministrations of the word, prayer, seals, 
 
 &c. 
 
 The true mi- And becauBC it pleaseth the Spirit of God to make the 
 
 damentai.; ministry one of the foundations of the Christian religion, 
 
 Heb. Ti. 1, 2, and also to make the ministry of the word 
 
 and prayer in the church to be two special works, even of 
 
 the apostles themselves. Acts vi. 2, I shall desire it may 
 
 be well considered in the fear of God.'^ 
 
 TheNewEn- First, conceming the ministry of the word. The New 
 
 glish minis- ... ' 
 
 ters exam-. English ministers, when they were new elected and or- 
 dained nainisters in New England, must undeniably grant, 
 that at that time they were no ministers, notwithstanding 
 their profession of standing so long in a true ministry in 
 old England, whether received from the bishops, which 
 some have maintained true, or from the people, which 
 Mr. Cotton and others better liked, and which ministry 
 was always accounted perpetual and indelible. I apply, 
 and ask, will it not foUow, that if their new ministry and 
 ordination be true, the former was false ? and if false, that 
 in the exercise of it, notwithstanding abilities, graces, 
 intentions, labours, and, by God's gracious, unpromised, 
 and extraordinary blessing, some success, 1 say, will it 
 not according to this distinction follow, that according to 
 visible rule, fellowship with God was lost ? 
 
 ' [" It is not truly said, that the religion, for it is only a foundation of 
 Spirit of God maketh the ministry church order, not of faith, or religion." 
 one of the foundations of Christian Cotton's Reply, p. 8.] 
 
OF PERSECUTION DISCUSS'd. \ 43 
 
 Secondly, concerning prayer. The New English m&ig- common 
 ters nave disclauned and written against that worshippine\off.andwrit- 
 
 o X ± D ^n against 
 
 of God by the common or set forms of prayer, which yet eI^-^"'^ 
 themselves practised in England, notwithstanding they 
 knew that many servants of God, in great sufferings, 
 witnessed against such a ministry of the word, and such a 
 ministry of prayer. 
 
 Peace. I could name the persons, time, and place, when 
 some of them were faithfdUy 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 
 such prayers was lost ? 
 
 Truth. I could particularize other exercises of worship, 
 which cannot be denied, according to this distinction, to 
 be of the weightier points of the law : to wit, what God 
 we worship, and with what kind of worship? wherein fellow- 
 ship with God, in many of our unclean and abominable 
 worships, hath been lost. Only upon these premises I 
 shall observe: first, that God's people, even the standard- e^^.gp^^ipjg 
 bearers and leaders of them, dccording to this distinction, sMpprd God 
 have worshipped God, in their sleepy ignorance, by such wor8hips° 
 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 he selected the good and best 
 
 and arguments; but Mr. Williams, in prayers in his use of that book, as 
 
 his rejoinder, reminds him that once, the author of the Council of Trent 
 
 when riding together in company with used to do." Cotton's Reply, p. 8; 
 
 Mr. Hooker to and from Sempringham, Williams' Bloudy Tenent made yet 
 
 Mr. Williams did thus address Mr. more Bloudy, p. 12.] 
 
44 ' THE BLOUDY TENENT 
 
 3red;^also, that it is possible for them to do, after much 
 light is risen against such worship, and in particular, 
 r 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 after- 
 Fnndamen- Ward cxprcssed J to wit, " that fundamentals are so clear, 
 
 tals of Chris- ,,,t, . i 
 
 tian worship that a man cannot but be convmced m conscience, and 
 
 not so easy 
 
 and clear, therefore that such a person not being convinced, he is 
 condemned of himself, and may be persecuted for sinning 
 against his conscience." 
 
 Fourthly, I observe, that in such a maintaining a clear- 
 ness of fundamentals or weightier points, and upon that 
 ground a persecuting of men because they sin against 
 their consciences, Mr. Cotton measures that to others, 
 which himself when he lived in such practices would not 
 have had measured to himself. As first, that it might 
 have been affirmed of him, that in such practices he did 
 sin against his conscience, having sufficient light shining 
 about him. 
 
 Secondly, that he should or might lawfully have been 
 cut off" by death or banishment, as an heretic, sinning 
 against his own conscience. 
 
 ' It pleaseth God sometimes, beyond his promise, to convey blessings and 
 comfort to His, in false worships. 
 
OF PERSECUTION DISCUSs'd. 45 
 
 And in this respect the speech of king James was a notoMo 
 
 . 1 • . speech of 
 
 notable to a great nonconformitant. converted, as is said, ^'^s Jamo» 
 
 ° ' ' to a great 
 
 by king James to conformity, and counselling the king Pjt^f'J^e™" 
 afterward to persecute the nonconformists even unto ^™^^™*°''" 
 death : " Thou beast," quoth the king, " if I ha,d dealt so 
 with thee in thy nonconformity, where hadst thou been ?" 
 
 CHAP. VI. 
 
 Peace. The next distinction concerneth the manner of u^^u^^^g." 
 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 civU peace, what is it but pax civitatis, the ^aceSs^" 
 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 
 
46 THE BLOUDY TENENT 
 
 of the city Babel, nor restrained from so much of the 
 worship of the true God as they then could practice, as 
 is plain in the practice of the three worthies, Shadrach, 
 Meshach, and Abednego, as also of Daniel, Dan. iii. and 
 Dan. vi. — ^the peace of the city or kingdom being a far 
 different peace from the peace of the religion, or spiritual 
 worship, maintained and professed of the citizens. This 
 peace of their (worship which worship also in some cities being 
 God's people various) being a false peace, God's people were and ought 
 conform!- to bc nonconformitants, not daring either to be restrained 
 
 tantstoevil. ■ ^ 
 
 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 
 
 ence be- 
 
 tween spiri- can any man prove a true church of God in those places, 
 
 tual and civil •/ -r r ' 
 
 peace. ^nd Consequently no spiritual and heavenly peace. The 
 peace spiritual, whether true or false, being of a higher 
 and far different nature from the peace of the place or 
 people, being merely and essentially civil and human. 
 
 The differ- Truth. Oh ! how lost are the sons of men in this point! 
 
 6QC6 "bs^ 
 
 tween the To illustratc this : — the church, or company of worship- 
 
 spiritualand ^ ^ a ./ ± 
 
 ciTii 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 ; which companies may 
 hold their courts, keep their records, hold disputations, , 
 and in matters concerning their societjr may dissent, 
 divide, break into schisms and factions, sue and implead 
 each other at the law, yea, wholly break up and dissolve into 
 pieces and nothing, and yet the peace of the city not be 
 in the least measure impaired or disturbed; because the 
 essence or being of the city, and so the well being and 
 
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 ,^^ oi^u 
 civil state of Ephesus was essentially distinct from the IpMtuai^ea- 
 
 - . n T-v •!• n 1 11- *• tate, andthe 
 
 worship 01 Diana in the city, or oi the whole city. Again, church of 
 
 Cnristi uis~ 
 
 the church of Christ in Ephesus, which were God's people, ^"J'JJJ^ 
 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 the city of Smyrna was the city itself or civil 
 estate one thing, the spiritual or religious state of Smyrna 
 another: the church of Christ in Smyrna distinct 
 from them both. And the synagogue of the Jews, 
 whether literally Jews, as some think, or mystically false 
 Christians, as others, called the synagogue of Satan, Rev. ii., 
 [was] distinct from all these. And notwithstanding these 
 spiritual oppositions in point of worship and religion, yet 
 hear we not the least noise — nor need we, if men keep but 
 the bond of civility, of any civil breach, or breach of civil 
 peace amongst them ; and to persecute God's people there 
 for religion, that only was a breach of civility itself. 
 
48 THE BLOUDY TENENT 
 
 CHAP. VII. 
 
 Peace. NoAV to the second query, what 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 
 sovire in ge- declare what is this arrogant or impetuous holding forth of 
 doctrine or practice tending to disturbance of civil peace, 
 I cannot but express my sad and sorrowful observation, 
 how it pleaseth God to leave him as to take up the common 
 reproachful accusation of the accuser of God's children: 
 God's meek- *° wit, that they are arrogant and impetuous. Which 
 use IflT^^ charge, together with that of obstinacy, pertinacity, pride, 
 ro^t and troublcrs of the city, &c., Satan commonly loads the meek- 
 est of the saints and witnesses of Jesus with. 
 
 To wipe oW, therefore, these foul blurs and aspersions 
 
 from the fair and beautiful face of the spouse of Jesus, I 
 
 Six cases shall selcct and propose five or six cases, for which God's 
 
 ■wherein , . n i « n i i 
 
 God's people witnesscs, lu all ages and generations oi men, have been 
 
 have been ^ ° ^ ° 
 
 }'jjj^™*2^='- charged with arrogance, impetuousness, &c., and yet the 
 arrogant. q.q^ gf heaven, 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 people have proclaimed, taught, disputed, 
 cipies teach for divcrs mouths together, a new religion and worship, 
 
 publicly a ... 
 
 tri^ *tod contrary to the worship projected in the town, city, or 
 
 tere^fr^' st^te where they have lived, or where they have travelled, 
 
 professeT"" 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 xvli. 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 
 
 ous android Lord 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 tha faces 
 have opposed the truth of God: so Elijah to the face of "st.""' '"^''' 
 Ahab, " It is not I, but thou, and thy father's house, that [i Kings 
 troublest Israel." So the Lord Jesus concerning Herod, ''™" "'^ 
 Go, tell that fox. So Paul, God delivered me from the ^^^ =='"■ 
 mouth of the lion; and to Ananias, Thou whited wall; and [Aotsxxiii. 
 yet in all this no arrogance, nor impetuousness. 
 
 Thirdly, God's people have been immoveable, constant, <Jods people 
 
 •/ ' r c 7 3 constantly 
 
 and resolved to the death, in refusing to submit to false tS'deatIf'''' 
 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 upon a false worship, Dan. iii. So the apostles. 
 Acts iv. and v., and so the witnesses of Jesus in all ages, 
 who loved not their lives to the death. Rev. xii., not re- 
 garding sweet life nor bitter death, and yet not arrogant, 
 nor impetuous. 
 
 Fourthly, God's people, since the coming of the King f°^^"^l°l]^ 
 of Israel, the Lord Jesus, have openly and constantly J^^/fhe''' 
 professed, that no civil magistrate, no king, nor Caesar, King "to'^tSe 
 
 , ii 1 • p ^1 • conscience. 
 
 have any power over the souls or consciences or their 
 subjects, in the matters of God and the crown of Jesus ; 
 but the civil magistrates themselves, yea, kings and Ceesars, 
 are bound to subject their own souls to the ministry and 
 church, the power and government of this Lord Jesua, 
 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. 
 '. And, indeed, this was the great charge against the 
 /iord 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, 
 Jesiis of Nazareth, King of the Jews. 
 
50 THE BLOUDY TENENT 
 
 That Christ This was and is the sum of all true preaching of the 
 alone over gospel. Or glad ncws, VIZ., that God anointed Jesus to be 
 
 conscience is o J^ ■' o ^ 
 
 aif t™™ °' ^^^ ®°^® King and Governor of all the Israel of God in 
 preaching, gpjritual 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 impetuousness. 
 haTO^emid ^" Grod's pcoplc, in delivering the mind and will of 
 Ss of° drti Grod concerning the kingdoms and civil states where they 
 have lived, have seemed in all show of common sense and 
 rational policy, if men look not higher with the eye of 
 faith, to endanger and overthrow the very civil state, as 
 appeareth by all Jeremiah's preaching and counsel to king 
 Zedekiah, his princes and people, insomuch that the charge 
 of the princes against Jeremiah was, that he discouraged 
 the army from fighting against the Babylonians, and 
 weakened the land from its own defence ; and this charge 
 in the eye of reason, seemed not to be unreasonable, or 
 unrighteous, Jer. xxxvii. and xxxviii.; and yet in Jeremiah 
 no arrogance, nor impetuousness. 
 God's word Q. Lastly, God's people, by their preaching, disputing, 
 of tuSts™ ^°*' ^^^® been, though not the cause, yet accidentally 
 the occasion of great contentions and divisions, yea, 
 tumults and uproars, in towns and cities where they have 
 lived and come ; and yet neither their doctrine nor 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 t^ 
 give peace on the earth? I tell you, nay ; but rather division\.- 
 f or from henceforth shall there be five in one house divided, 
 three against two, and two against three, the father shall be 
 divided against the son and the son against the father, &c. 
 
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. VIII. 
 
 Peace. It will be said, dear Truth, what the Lord Jesus [i obj.j 
 and his messengers taught was truth ; but the question is 
 about error. 
 
 Truth. I answer, This distinction now in discussion 
 concerns not truth or error, but the manner of holding 
 forth or divulging. 
 
 I acknowledge that such may be the way and manner 
 of holding forth, either with railing or reviling, daring or 
 challenging speeches, or with force of arms, swords, guns, 
 prisons, &c., that it may not only tend to break, but may 
 actually break the civil peace, or peace of the city. 
 
 Yet these instances propounded are cases of great oppo- lie m- 
 sition and spiritual hostility, and occasions of breach of posed cairy" 
 
 . Ill a great show 
 
 civil peace; and yet as the borders, or matter, were of<>f™pe'u- 
 
 L ' J ' ' ousness, yet 
 
 gold, so the specks, or manner, (Cantic. i. [11,]) were of^JJ/p'^^^p,')''^ 
 silver : both matter and manner pure, holy, peaceable, and *'''°" 
 intiffensive. 
 
 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 we had heen in the Pharisee^ days, the 
 Roman emperor's days, or the bloody Marian days, we would 
 not have been partakers vnth them in the blood of the prophets. 
 Matt, xxiii. 30, who were charged with arrogance and 
 impetuousness, 
 
 CHAP. IX. 
 
 [2 objo Peace. It will here be said, whence , then ariseth civil 
 
 dissensions and uproars about matters of religion ? 
 The true Truth. I auswcr : When a kingdom or state, town or 
 
 cause of tu- 
 
 muitB at the family, lies and lives in the guilt of a false god, false 
 the -word. Christ, false worship, no wonder if sore eyes be troubled 
 at the appearance of the light, he it never so sweet. No 
 wonder if a body full of corrupt humours be troubled at 
 strong, though wholesome, physic — ^if persons sleepy and 
 loving to sleep be troubled at the noise of shrill, though 
 silver, alarums. No wonder if Adonijah and all his 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 kiUed 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. Wherer 
 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 
 
 ' Secondly. Breach of civil peace may arise when false ^„J*^°'''oJ 
 and idolatrous practices are held forth, and yet no breach of S-s'"""* 
 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 '''s'"* ""^y 
 the alarum to expel that fog or mist of error, heresy, bias- awlnMs 
 phemy, as is supposed, with swords and guns. Whereas 
 it is light alone, even light from the bright shining Sun 
 of Eighteousness, 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 consciencCi 
 or a blind and erroneous conscience." 
 
 Truth. Indeed, both these consciences are persecuted ; pe^j'^^^t^g 
 but lamentably blind and erroneous will those consciences trae^and"^- 
 shortly appear to be, which out of zeal for God, as is pre» sSm™"" 
 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, 
 why persecufest thou me ? 
 
 Truth. He that shall read this conclusion over a thou- 
 sand times, shaU as soon find darkness in the bright beams 
 of the sun, as in this so clear and shining a beam of Truth; 
 viz., that Christ Jesus, in his truth, must not be persecuted. 
 
 Yet, this I must ask, for it will be admired by all sober 
 men, what should be the cause or inducement to the 
 answerer's mind to lay down such a position or thesis as 
 this is, It is not lawful to persecute the Lord Jesus ? 
 
OF PERSECUTION DISCUSs'd. 55 
 
 Search all scriptures, histories, records, monuments; ^"aP/cMst 
 consult with all experiences ; did ever Pharaoh, Saul, fo^persocuta 
 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 wrought 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 BLOUDY TENENT 
 
 mouth and hands shall judge (I hope not his person, but) 
 his actions; for the Lord Jesus hath suffered by him. 
 Acts ix. 5. And if the Lord Jesus himself were present. 
 Himself should suffer that in his own person, which his 
 servants witnessing his truth do suffer for his sake. 
 
 CHAP. XIL 
 
 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 sinning 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. 
 
 ' [" Though I say, that 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 heretic, though erring in some 
 
 till after once or twice admonition, I fundaniental and weighty points, and 
 
 do not therefore say, that after once for the same excommunicated, shall 
 
 or twice admonition, then such con- forthwith be punished by the civil 
 
 sciences may be persecuted. But magistrate ; unless it do afterwards 
 
 that if such a man, after such admo- appear that he break forth further, 
 
 nition, shall still persist in the error either into blasphemy, or idolatry, or 
 
 of his way, and be therefore punished, seducement of others to his heretical 
 
 he is not persecuted for cause of con- pernicious ways." Cotton's R«ply, 
 
 science, hut for sinning against his p. 27.] 
 
OF PERSECUTION DISCUSS'd. 57 
 
 [17,] a man may evidently see the snare : and 1 know the 
 time is coming wherein it shall be said, Surely in vain the 
 net is laid in the sight o/'the saints (heavenly birds). 
 
 So palpably gross and thick is the mist and fog which 
 Satan hath raised about this scripture, that he that can but 
 see men as trees in matters of God's worship, may easily 
 discern what a wonderful deep sleep God's people are fallen 
 into concerning the visible kingdom of Christ; insomuch 
 that this third of Titus, which through fearful profanations 
 hath so many hundred years been the pretended bulwark 
 and defence of all the bloody wolves, dens of lions, and 
 mountains of leopards, hunting and devouring the 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 Kighteousness, 
 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. 
 
Titus. 
 
 58 THE BLOUDY TENENT 
 
 What is Truth. First, what is this heretic? I find him com- 
 
 SrSc il monlv defined to be such an one as is obstinate in funda- 
 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 wiU 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, algiriKov avOpiowov; and 
 that is, the man that is wilfully obstinate after such once 
 and twice admonition, reject him. 
 
 With this scripture agrees that of 1 Tim. vi. 4, 5, where 
 Timothy is commanded to withdraw himself from such 
 who dote about questions and strifes of words. 
 
 All which are points of a lower and inferior nature, not 
 
OP PERSECUTION DISCUSs'd. 59 
 
 properly falling within the terms or notions of those 
 (aroixua) first principles and (^EfisXiovq) 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 worship, but may be referred to one 
 of these six, yet) doth not Paul to Timothy or Titus 
 speak iQ 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 oidy greater portions, but 
 a little leaven which wiU leaven the whole lump ; and 
 therefore this heretic, or obstinate person in these vain 
 and unprofitable questions, was to be rejected, as well as 
 if his obstinacy had been in greater matters. 
 
 Again, if there were a door or window left open to vain 
 and xmprofitable 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 the coherence with the former verses, and the scope 
 of the Spirit of God in this and other like scriptures being 
 carefully observed, this Greek word heretic is no more in J^™^^^: 
 true English, and in truth, than an obstinate and wilful '^ "'s'*"™- 
 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 BliOUDY TENENT 
 
 in such fimdamentals 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 wiU appear 
 upon due search, that this self-condemning is not here 
 intended to be in heretics (as men say) in fundamentals 
 only; but, as it is meant here, in men obstinate in the 
 lesser questions, &c. 
 
 First, he is subverted, or turned crooked, l^lirrpaTrrat, 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 Byes and heart, so that the soul is turned 
 off or loosed from the checks of truth. 
 
 Secondly, he sinneth, hfxagTava; that is, being sub- 
 verted, or turned aside, he sinneth, or wanders from the 
 path of truth, and is condemned by himself, avroKara- 
 Kptroe; that is, by the secret checks and whisperings of 
 his own conscience, which will take God's part against a 
 man's self, in smiting, accusing, &c. 
 pieoksff Which checks of conscience we find even in God's own 
 dear people, as is most admirably opened in the fifth of 
 Canticles, in those sad, drowsy, and unkind passages of 
 the spouse, in her answer to the knocks and calls of the 
 
 conscience. 
 
OF PERSECUTION DISCUSS'd. 61 
 
 Lord Jesus ; which God's people. In all their awakerungs, 
 acknowledge how slightly they have listened to the checks 
 of their own consciences. This the answerer pleaseth to 
 call sinning against his conscience, for which he may law- 
 fully be persecuted: to wit, for sinning against his con- 
 science. 
 
 Which conclusion — though painted over with the ver- 
 nulion of mistaken scripture, and that old dream of Jew 
 and Gentile that the crown of Jesus witt 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 overturning and 
 rooting up the very foundations and roots of all true 
 Christianity, and absolutely denying the Lord Jesus, the 
 great anointed, to be yet come in the flesh. 
 
 CHAP. XV. 
 
 This will appear, if we examine the two last queries of 
 this place of Titus ; to wit. 
 
 First. Wbat 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 
 ia the like work of the gospel to the world's end, was no 
 minister of the civil state, armed with the majesty and 
 terror of a material sword, who might for offences against 
 the civil state inflict punishments upon the bodies of men 
 by imprisonments, whippings, fines, banishment, death. 
 Titus was a minister of the gospel, or glad tidings, armed 
 
62 THE BLOUDY TENENT 
 
 only with the spiritual sword of the word of God, and 
 [with] such spiritual weapons as (yet) through God were 
 mighty to the casting down of strongholds, yea, every 
 high thought of the highest head and heart in the world, 
 2 Cor. X. 4. 
 What is the Therefore, these first and second admonitions were not 
 
 first and se- . ,^ -i ■ i , 9 
 
 cond admo- civil or corporal pumshments on mens "persons or purses, 
 which courts of men may lawfully inflict upon malefactors ; 
 but they .were the reprehensions, convictions, exhortations, 
 and persuasions of the word of the eternal God, charged 
 home to the conscience in the name and presence of the 
 Lord Jesus, in the midst of the church. Which being 
 despised and not hearkened to, in the last place follows 
 rejection ; which is not a cutting off by heading, hanging, 
 burning, &c., or an expelling of the country and coasts; 
 neither [of] which (no, nor any lesser civil punishment) 
 Titus, nor the church at Crete, had any power to exercise. 
 
 What the re- But it was that dreadful cuttina; off from that visible head 
 
 jcotingofthe ° 
 
 heretic was. ^nd 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 
 
 ita^T^tte ^oses for putting a malefactor to death, in typical Israel, 
 
 'ouI'sp'wtS§ ^J sword, stoning, &c., Deut. xiii. 5, is here used by Paul 
 
 eioommmi- for the Spiritual killing, or cutting off by excommunication, 
 
 cation,linthe ,y^ ioti 
 
 gospel. 1 Kjov. V. Id, JHut away that evil person, &c. 
 
 " [« In alleging that place, I in- xxxv. 6 Sure it is the Lord 
 
 tended no other persecution, but the Jesus accounteth 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 east forth 
 
 communication is a persecution, and out of the synagogues, Luke xxi. 12, 
 
 a lawful persecution, if the cause be with John xvi. 2." Cotton's Reply 
 
 just offence; as the angel of the Lord p. 32.] 
 is said to persecute the wicked, Psal. 
 
OF PERSECUTION DISCUSS'd. 63 
 
 Now, I desire the answerer, and any, in the holy awe 
 and fear of God, to consider, that — 
 
 From whom the first and second admonition was to 
 proceed, from them also was the rejecting or casting out 
 to proceed, as before. But not from the civil magistrate, 
 to whom Paul writes not this epistle, and who also is not 
 bound once and twice to admonish, but may speedily 
 punish, as he sees cause, the persons or purses of 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 writes of to the church of Christ at Rome, 
 EiOm. xvi. 17; which avoiding, however wofully perverted 
 by some to prove persecution, belonged to the governors 
 of Christ's church and kingdom in Eome, and not to the 
 Roman emperor, for him to rid and avoid the world of 
 them by bloody and cruel persecution. 
 
 CHAP. XVI. 
 
 Peace. The third conclusion is-r— in points of lesser J^^^^j'^^'^^ 
 moment there ought to be a toleration. discussed. 
 
 Which though I acknowledge to be the truth of Grod, 
 yet three things are very observable in the manner of 
 laying it down : for Satan useth excellent arrows to bad satan-s po- 
 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 ^,''|,*»tXa 
 may be pleased to reveal his truth to him. ""»"'«°"- 
 
tion. 
 
 64 THE BLOUDY TENENT 
 
 Patience to Trufh. THs Is wcU observed by you : for indeed this is 
 
 bo used to- '' "^ 
 
 ■ward the op- the Very ground why the apostle calls for meekness and 
 gentleness toward aU men, and toward such as oppose 
 themselves, 2 Tim. ii. [25] ; becat^se 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 eyesalve 
 that anointed one man's eye who was blind and opposite, 
 may another as blind and opposite. He that hath given 
 repentance to the husband, may give it to his wife, &c. 
 oA^oSrem! Hence the soul that is lively and sensible of mercy 
 07* toward"' i^eceived to itself in former blindness, opposition, and 
 in theS°°™ enmity against God, cannot but be patient and gentle 
 andopposi- 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 wLU not only be patient, but earnestly 
 and constantly pray for aU sorts of men, that out of them 
 God's elect may be called to the fellowship of Christ 
 Jesus; and, lastly, not only pray, but endeavour, to its 
 utmost ability, their participation of the same grace and 
 mercy. ^ 
 
 ' [" And for the civil state, we err in fundamentals. No, nor would 
 
 know no ground they have to perse- I exempt anti-christians neither from 
 
 cute Jews, or Turks, or other pagans, toleration,notwithstandingtheirfunda^ 
 
 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 mswer- 
 
 I'l" .r-i -r» "r ni®' confounds 
 
 this toleration, Phil. in. 117 U and Eom. xiv. fl — 41, how thechnrches 
 
 ' . ■ >- -■' in Phllippi 
 
 closely, yet I hope unadvisedly, he makes the churches of ^"ththo""'' 
 Christ at Philippi and Kome all one with the cities {jppfj^^a'" 
 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, JhUippi 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 lUy is amongst the thorns, so is Christ's Difference 
 
 •^ *-' between the 
 
 love among the daughters ; and as the apple-tree among J^"°J^ii"* 
 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 
 
 of false gods, into confidence 6f their of Eome." Cotton's Reply, p. 33.] 
 own merits for justification, into sedi- 
 
66 THE BLOUDY TENENT 
 
 SO great a difference is there between the church in a 
 city or country, and the civil state, city, or country in 
 which it is. 
 
 No less then (as David in another case, Ps. ciii. [11], 
 as far as the heavens are from the earth) are they that are 
 truly Christ's (that is, anointed truly with the Spirit of 
 Christ) [different] from many thousands who love not the 
 Lord Jesus Christ, and yet are and must be permitted in 
 the world, or civil state, although they [i. e., the world, 
 &c.] have no right to enter into the gates of Jerusalem, 
 the church of God. 
 The church And this is the more carefully to be roinded, because 
 
 and civil , . p t , , , . 
 
 state confu- whenever a toleration of others rebgion and conscience is 
 
 Bedly made *^ 
 
 all one. pleaded for, such as are (I hope in truth) zealous for God, 
 readily produce plenty of scriptures written to the church, 
 both before and since Christ's coming, all commanding 
 and pressing the putting forth of the unclean, the cutting 
 off the obstinate, the purging out the leaven, rejecting of 
 heretics. As if because briars, thorns, and thistles may 
 not be in the garden of the church, therefore they must 
 aU be plucked up out of the wilderness. Whereas he 
 that is a briar, that is, a Jew, a Turk, a pagan, an antir 
 christian, to-day, may be, lyhen the word of the Lord 
 runs freely, a member of Jesus Christ to-morrow, cut out 
 of the wUd olive and planted into the true. 
 Persecutors PeacB. Thirdly, from this toleration of persons but 
 ten the Bies- holding Icsscr crrors, I observe the unmercifulness of 
 
 sednesB pro- ^ 
 
 mSij ""^ ®^^°^ doctrines and hearts, as if they had forgotten the 
 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 wounded sinners, and leprous, ulcerous, and 
 those of bloody issues twelve years together, and those 
 which have been bowed down thirty-eight years of their 
 
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 Komans, 
 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 this I have spoken to, confessing that if any 
 man commit aught of those things which Paul was accused 
 of. Acts XXV. 11, he ought not to be spared, yea, he ought 
 not, as Paul saith, in such cases to refuse to die. 
 
 But if the matter be of another nature, a spiritual and what per- 
 divine nature, I have written before in many cases, and guuty of 
 
 • 1 • 1 1 • 1 • 1 breach of 
 
 might m many more, that the worship which a state pro- "vu 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. Tie most 
 
 '■ _ .' o i peaceable 
 
 who cry out for prison and swords against such who cross "roiEMiy 
 
 F 2 
 
ing. 
 
 68 THE BLOUDY TENENT 
 
 psace-break- ^^^^^ judgment OT 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. 
 
 Theexami- First, Matt. xiii. 30, 38, "Because Christ commandeth 
 what is to let alone the tares to grow up together with the wheat, 
 
 meant by the -i i i ,, 
 
 tares and the UUtll the harVCSt. 
 command of 
 
 Jesu^°to let Unto which he answereth : " That tares are not briars 
 them alone. ^^^ thoms, 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 hyperbole: dom's peace at all; but they only 
 
 as if murderers, seditious persons, who are too sharp against corruptions 
 
 rebels, traitors, were none of them in religion.' Cotton's Reply, p. 36. J 
 such as did break the city's or king- 
 
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, The anawcr- 
 
 ^ er'fl falla- 
 
 first, negative; that by tares are not meant persons of "It^^'fifj"' 
 another religion and worship, that is, saith he, " they are either'per-'* 
 not briars and thorns." trinca, or 
 
 , , , practices. 
 
 Secondly, affirmative; by 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 aU that 
 
 fear God, Calvin, Beza, &c., but of later times many 
 
 conjoin with this worthy answerer, to satisfy themselves 
 
 and others with such an interpretation. 
 
 But, alas ! how dark is the soul left that desires to walk ih* answer- 
 er barely af- 
 
 with God in holy fear and trembling, when in such a^™™*^!^^^ 
 weighty and mighty point as this is, that in matters of uon?"'°" 
 conscience concemeth 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! — when, I say, no 
 evidence, or demonstration of the Spirit, is brought to 
 prove such an interpretation, nor arguments from the 
 place itself or the scriptures of truth to confirm it ; but a 
 bare affirmation that these tares must signify persons, or 
 doctrines and practices. 
 
 I will not imagine any deceitful purpose in the an- Satan's snb- 
 
 , 7 , ■ 1^11 tIetyab,out 
 
 swerer s thoughts m the proposal of these three — ^persons, tj« opening 
 doctrines, or practices; yet dare I confidently avouch, 
 that the old serpent hath deceived his precious soul, and 
 by tongue and pen would deceive the souls of others by 
 such a method of dividing the word of truth. A threefold 
 cord, and so a threefold snare, is strong ; and too like it is 
 
70 THE 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.l I shall make it evident, that by these tares in 
 this parable are meant persons in respect of their religion 
 and way of worship, open and visible professors, as bad 
 as briars and thorns ; not only suspected foxes, but as bad 
 as those greedy wolves which Paul speaks of. Acts xx. 
 [29], who with perverse and evil doctrines labour 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.j 
 
 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 Reply, p. 37.] 
 ■ catch when I say such are to be 
 
or 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 Toleration 
 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 
 
 * . . T /» n 1 • ** time, npon 
 
 end, in superstitious forbearmg and forbidding of flesh in some 
 
 ■^ ^ o grounds m 
 
 popish Lents, and superstitious Fridays, &c.; and that *°^^J™'^'' 
 because they were to be tendered in their observation of tStion'of 
 Jewish holidays, that therefore until the harvest, or anS'-^hris- 
 
 , tlan ceremo- 
 
 worlds end, persons must now be tolerated (1 mean in "iee in tie 
 
 ' ^ _ '^ Christian 
 
 the church) in the observation of popish Christmas, °J™ J' 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. 1. 
 
 '[" 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 corrupt doctrines 
 things, iravTa ri (ricavSaKa, 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 tiU 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. 
 TarespToved First, the Original word Zitavia, signifying all those 
 hypocritea. ^ecds 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 children of the kingdom : as these weeds, tares, 
 cockle, darnel, &c., are commonly and presently known 
 by every husbandman to differ from the wheat, and to be 
 opposite, and contrary, and hurtful unto it.^ 
 
 Now whereas it is pleaded that these tares are like ths 
 wheat, and so like that this consimilitude, or likeness, is 
 made the ground of this interpretation, viz., that tares 
 must needs signify hypocrites, or doctrines, or practices, 
 who are like God's children, truth, &c. : — 
 
 I answer, first, the parable holds forth no such thing, 
 that the likeness of the tares should deceive the servants 
 to cause them to suppose for a, time that they were good 
 wheat ; but that as soon as ever the tares appeared, ver. 
 
 ' Hence were the witnesses of barrenness: Infelix lolium et steriles 
 
 Christ, Wickliff and others, in Henry dominantur avense. Others conceive 
 
 the Fourth's reign, called Lollards, as they were so called from one Lollard, 
 
 some say, from Lolia, weeds known &c.; but all papists accounted them 
 
 well enough, hence taken for sign of as tares because of their profession. 
 
OF PERSECUTION DISCUSs'd. 73 
 
 26, the servants came to the householder about them, ver« 
 
 27. Tl^e 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; Tie false 
 
 ^^ and counter- 
 
 for SO the word clearly carries it, that seed of both '?" ''^':'^"„ 
 
 •/ ' tians appear 
 
 having been sown, when the wheat appeared and put ?he?™e^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 teU. 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 j 
 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 
 ^ ChriBtians. 
 
74 
 
 THE BLOUDY TENENT 
 
 com, I conclude that they cannot here be intended by the 
 Lord Jesus to signify secret hypocrites, but more open 
 and apparent sinners,^ 
 
 The tares 
 cannot sig- 
 nify hypo- 
 crites. 
 
 Two sorts of 
 hypocrites, 
 1. In the 
 charch, as 
 Judas, Si- 
 mon Magus ; 
 and these 
 must be to- 
 lerated until 
 discovered, 
 and no 
 longer. 2. 
 Hypocrites 
 in the world, 
 which are 
 false Chris- 
 tians, false 
 churches ; 
 and these 
 the Lord 
 Jesus will 
 have let 
 alone, unto 
 harvest. 
 
 CHAP. XXL 
 
 The second reason why these tares cannot signify hypo- 
 crites in the church, I take from the Lord Jesus's own 
 interpretation of the field, in which both wheat and tares 
 are sown, which, saith he, is the world, out of which God 
 chooseth and calleth his church. 
 
 The world lies in wickedness, is like a wilderness, or a 
 sea of wild beasts innumerable, fornicators, covetous, idol- 
 aters, &c.; with whom God's people may lawfully converse 
 and cohabit in cities, towns, &c., else must they not live 
 in the world, but go out of it. In which world, as soon 
 as ever the Lord Jesus had sown the good seed, the 
 children of the kingdom, true Christianity, or the true 
 church, the enemy, Satan, presently, in the night of 
 security, ignorance, and error, whilst men slept, sowed also 
 these tares, which are anti-christians, or false Christians. 
 These strange professors of the name of Jesus the minis- 
 ters and prophets of God beholding, they are ready to ruh 
 to heaven to fetch fiery judgments from thence to consume 
 
 ' ["It is not true that Zitavia 
 signifieth all those weeds that grow 
 up with the com. For they be a 
 special weed, growing up chiefly 
 amongst the wheat, more like to 
 barley. . . . Neither is it true, that 
 tares are commonly and generally 
 known as soon as they appear. .... 
 Yea, the servants of the husbandman 
 
 did not discern the tares from the 
 wheat, till the blade was sprung up, 
 and brought forth fruit. It is like 
 enough, they did not suspect them at 
 all by reason of the great likeness 
 that was between them whilst they 
 were both in the blade." Cotton's 
 Reply, p. 40.] 
 
OF PERSECUTION DISCUSs'd. 75 
 
 these strange Chiistians, 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 ^''°.^^'*''y 
 
 . ' most, gene- 
 
 living, have laboured to turn this field of the world into wsewnter- 
 
 the garden of the church.9 Suroh."'^ 
 
 Truth. But who can imagine that the wisdom of the 
 
 Father, the Lord Jesus Christ,^ would so open this JeBu^ti* 
 
 parable, as he professedly doth, as that it should be closer hj\a.^\eV, 
 
 shut up, and that one difficulty or lock should be opened expound™ ^ 
 
 -, nil- 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. 
 
 ° [" I . 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, fee 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 church 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 <^ed for his church." lb. 
 
 until the end of the world. For God p. 43.] 
 
76 THE BLOUDY TENENT 
 
 CHAP. XXII. 
 
 The scope In the former parable, the Lord Jesus compared the 
 
 of the para- , ^ -, rm , 
 
 We. kingdom of heaven to the sowmg or seed, ine true 
 
 Four sorts of messengers of Christ are the sowers, who cast the seed of 
 KersoT the word of the kingdom upon four sorts of ground. 
 the world, "Which four sorts of ground, or hearts of men, cannot be 
 
 and but one -n • i 
 
 theSih- supposed to bp of the church, nor will it ever be proved 
 dom come'" t^^* t^c church cousistcth of any more sorts or natures of 
 auy°tjfh"ai grouud properly but one, to wit, the honest and good ground. 
 the church, Aud the propcr work of the church concerns the flourish- 
 
 Tvhich word /» i . n i i i 
 
 ought to be ing and prosperity of this sort of ground, and not the 
 
 HijtSQ Tor XI16 
 
 the'^church Other unconvei'ted three sorts ; who, it may be, seldom or 
 
 ^rewMiig never come near the church, unless they be forced by the 
 
 sion,°irpr"o- civil sword, which the pattern or first sower never used ; 
 
 the church, and being forced, they are put into a way of religion by 
 
 such a course — ^if not so, they are forced to live without a 
 
 religion : for one of the two must necessarily 'follow, as I 
 
 shall prove afterward. 
 
 , In the field of the world, then, are all those sorts of 
 ground : highway hearers, stony and thorny ground 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 give occasion of rejection, then they 
 
 sow the seed of the word to all those growing up to years become some of 
 
 fom- sorts of hearers ? And yet he them like the highway side, others 
 
 was the minister of the circumcision, like the stony, &c 3. It is 
 
 and preached seldom to any, but to the work of tiie church to seek the 
 
 church members, members of the changing of the bad into the good 
 
 church of Israel 2. If the ground. For is it not the proper 
 
 children of church members be in the work of the church, to brmg on the 
 
 church, and of the church, till they children to become the sincere people 
 
OF PERSECUTION DISCUSs'd. 77 
 
 Now after the Lord Jesus had propounded that great '^^^^l^^if 
 leading parable of the sower and the seed, he is pleased to °f"'°**'^- 
 propound this parable of the tares, with admirable co- 
 herence and sweet consolation to the honest and good 
 ground; who, 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 concerning 
 these tares, that unto the end of the world, successively in 
 all the sorts and generations of them, they must be (not 
 approved or countenanced, but) let alone, or permitted in 
 the world. 
 
 Secondly, he gives to his own good seed this consolation : ^^ ^^^^^ 
 that those heavenly reapers, the angels, in the harvest, or parabie°of''' 
 end of the world, will take an order and course with them, gives direo- 
 to wit, they shall bind them into bundles, and cast them consolation 
 
 to his ser- 
 
 into the everlasting burnings; and to make the cup of™'''^- 
 their consolation run over, he adds, ver. 43, Then, then at 
 that time, shall the righteous shine forth as the sun in the 
 kingdom of their Father. 
 
 These tares, then, neither being erroneous doctrines, ne tares 
 nor corrupt practices, nor hypocrites, in the true church, pSiy to^'s^g- 
 intended by the Lord Jesus in this parable, I shall, in the ciiristians. 
 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 tlie 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.] 
 
78 THE BLOUDY TENENT 
 
 CHAP. XXIII. 
 
 First, then, these tares are such sinners as are opposite 
 and contrary to the children of the kingdom, visibly so 
 declared and manifest, ver. 38.' Now the kingdom of 
 Matt xxi 43' ^°^ below is the visible church of Christ Jesus, according 
 fomoniarth to Matt. viii. 12. The children of the kingdom, which 
 church! ° are threatened to be cast out, seein to be the Jews, which 
 were then the only visible church in covenant with the 
 Lord, when all other nations followed other gods and 
 worships. And more plain is that fearful threatening. 
 Matt. xxi. 43, The kingdom of God shall be taken from 
 you, and given to a nation that will bring forth the fruits 
 thereof. 
 Thedistine- Such, then, are the good seed, good wheat, children 
 thTwhS™ of *^® kingdom, as are the disciples, members, and sub- 
 ties, as also jects of the Lord Jesus Christ, his church and kingdom: 
 these tares and therefore, consequentlv, such are the tares, as are 
 
 and all other. . . 
 
 opposite to these, idolaters, will-w-orshippers, 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 soios the good 
 seed, saith he, is the Son of man; the field is the world; the 
 good seed are the children of the kingdom ; but the tares are 
 the children of the wicked, or wickedness ; the enemy that 
 soweth them is the devil. 
 
 The original here tov Trovnpov, agrees with that, Luke 
 
 ' [" 1. These tares are not such 2. The tares were not discerned at 
 
 sinners as are contrary to the chil- first till the blade was sprang up, and 
 
 dren of the kingdom ; for then none brouglit forth fruit." Cotton's Reply, 
 
 should be opposite to them but they. p. 45.] 
 
OF PERSECUTION DISCUSs'd. 79 
 
 xi. 4j Deliver ys airo tov TrQvripov,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 beginning of the world, 
 God hath armed fathers, masters, magistrates, to punish 
 evil doers; that Is, such, of whose actions fathers, masters, 
 magistrates are to judge, and accordingly to punish such 
 sinners as transgress against the good and peace of their 
 civil state, families, towns, cities, kingdoms — their states, 
 governments, governors, laws, pimishments, and weapons 
 being all of a civil nature ; and therefore neither dis- 
 obedience to parents or magistrates, nor murder, nor 
 quarrelling, uncleanness, nor lasclvlousness, stealing nor 
 extortion, neither aught of that kind ought to be let alone, 
 either In lesser or greater families, towns, cities, kingdoms, 
 Rom. xili. ; but seasonably to be suppressed, as may best 
 conduce to the public safety. y^ 
 
 Civil maglB' 
 tracy from 
 the begin- 
 ning of the 
 ■worid. 
 
 Difenders 
 igainst the 
 Jivil laws 
 lot to be 
 perpetually 
 tolerated. 
 
80 
 
 THE BLOUDY TENENT 
 
 Srinlhe*' Again, secondly, in the kingdom of Christ Jesus, whose 
 cSjIsus kingdom, officers, laws, punishments, weapons, are spirit- 
 ferei " 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 worshippers, 
 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. 
 
 Thirdly, in that the officers, unto whom these tares 
 tne angels. j^j,g referred, are the angels, the heavenly reapers at the 
 
 The great 
 reapers are 
 
 * [" Neither is it true that anti-chris- 
 tians are to be let alone by the ordi- 
 nance of Christ, till the end of the 
 world. For what if the members of 
 a Christian church shall some of them 
 apostate to anti-christian superstition 
 and idolatry, doth the ordinance of 
 Christ bind the hands of the church to 
 let them alone ? Besides, what if any 
 
 anti-christian persons, out of real to 
 the catholic cause, and out of con- 
 science 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 civU 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 Jho twea to 
 
 CO be tolerated 
 
 of Korah, Dathan, and Abiram. David for a season ^J^^J™^;"' 
 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 iu 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 Truth. Now if any imagine that the time or date is 
 
 of infection , 
 
 b7 these lonff, that in the mean season they may do a world of 
 
 tares aa- 
 soiled. 
 
 mischief before the world's end, as by infection, &c. 
 
 Lamentable First, I auswer, that as the civil state keeps itse¥ with 
 
 experience ^ 
 
 Strurof ^ ^^^ guard, in case these tares shall attempt aught 
 Enro'pe.and again st the peace and welfare of it let such civil offences 
 trueTn the be puuishcd ; and yet, as tares opposite to Christ's king- 
 some hun- dom, let their worship and consciences be tolerated.^ 
 
 dred thou- ^ 
 
 EnliBh^**"' Secondly, 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.'' 
 
 Thirdly, the Lord himself knows who are 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 what if their worship and leaven the whole lump ? How then 
 
 consciences incite them to civil of- is the safety of the church guarded?" 
 
 fences ? How shall then the civil lb. p. SO.] 
 
 state keep itself safe with a civil ^ ["The elect of God shall be 
 
 sword V Cotton's Reply, p. SO.] saved: but yet if idolaters and se- 
 
 ' [" But if their members be lea- ducers be tolerated— the church will 
 
 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. SO.] 
 
S3 
 
 patiently this their contradiction and anti-christianity, and 
 to permit or let them alone. 
 
 Firstj lest the good wheat be plucked up and rooted up 
 also out of this field of the world. If such combustions 
 and fightings were as to pluck up all the false professors 
 of the name of Christ, the good wheat also would enjoy 
 little peace, but be in danger to be plucked up and torn 
 out of this world by such bloody storms and tempests.^ 
 
 And, therefore, as God's people are commanded, Jer. 
 xxix. 7, to pray for the peace of material Babel, wherein 
 they were captivated, and 1 Tim. ii. 1,2, to pray for aU men, 
 and specially [for] kings and governors, that in the peace 
 of the civil state they may have peace : so, contrary to the 
 opinion and practice of most, drunk with the cup of the 
 whore's fornication, yea, and of God's own people, fastf 
 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 gi-eat 
 
 . , ,11 1-1 ef and dreadftil 
 
 Gen. XV. 16), then those holy and mighty oincers and harvest. 
 
 " ["There is no fear of plucking (upon God's people), woijld 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. SI.] 
 
 G 2 
 
84 THE BLOUDY TENENT 
 
 executioners, the angels, with their sharp and cutting 
 sickles of eternal vengeance, shaU down with them, and 
 bundle them up for the everlasting burnings.' 
 
 Then shall that man of sin, 2 Thess. 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 tlie wrath of God, which is poured out without 
 mixture into the cup of his indignation, and he shall be tormented 
 with fire and brimstone in the presence of the holy angels, and 
 in the presence of the Lamb, and the smoke of their torment 
 shall ascend up for ever and ever, Eev. xiv. 10, 11. 
 
 CHAP. 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 others. 
 
 Truth. I shaU be briefer in the scriptures following. 
 rf''Sh'y P^'^'^^' Yet before you depart from this, I must crave 
 <S« (7m your patience to satisfy one objection, and that is : These 
 not spoken Servants to whom the householder answereth. seem to bp 
 ■nfters'f" ^^^ i^nisters or messengers of the gospel, not the magis- 
 thecM trates of the ci^ state, and therefore this charge of the 
 
 ' [« It would as well plead for the these will the mighty angels gather 
 toleration of murderers, robbers, into bundles, &c.» Cotton's Reply, 
 adulterers, extortioners, &c., for all p. SI.] 
 
85 
 
 Lord Jesus is not given to magistrates, to let alone false Jjjif^tere o? 
 worshippers and idolaters. **" ^"'^"^ 
 
 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 worshippers in the state, 
 or world. 
 
 Truth. I answer, first, I believe I have sufficiently and 
 abundantly proved, that these tares are not offenders in 
 the civil state. Nor, secondly, hypocrites in the church, 
 when once discovered so to be ; . and that therefore the 
 Lord Jesus intends a grosser kind of hypocrites, professing 
 the name of churches and Christians in the field of the 
 world, or commonwealth. 
 
 Secondly, I acknowledge this command. Let them ahne, ?^?jat^'™' 
 was expressly spoken to the messengers or ministers oi^^^^l^ 
 the gospel, who have no civU power or authority in their and masters, 
 hand, and therefore not to the civil magistrate, kmg, or Testament, 
 
 ' & ' S'^ and why, 
 
 governor, to whom it pleased not the Lord Jesus, by him- cSi''iiI'4 io. 
 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 a twofold 
 
 •^ state of 
 
 have done, because the Lord Jesus would not have any S^Jpei™"^ 
 followers of his to hold the place of civil magistracy, but SeKomaf 
 rather that he foresaw, and the Holy Spirit in the apostles aSd the"' 
 
 , - _ _ apostate 
 
 foresaw, how few magistrates, either m the first persecuted jBvcr since. 
 or apostated state of Christianity, would embrace his yoke. 1 
 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 
 
86 THE BLOODY TENENT 
 
 been governors or heads of the church, have been so many 
 false heads, and have constituted so many false visible 
 Christs. 
 
 Thirdly, I conceive this charge of the Lord Jesus to 
 his messengers, the preachers and proclaimers of his mind, 
 is a sufficient declaration of the mind of the Lord Jesus, 
 if any civil magistrate should make question what were 
 his duty concerning spiritual things. 
 
 The apostles, and in them all that succeed them, being 
 threefold Commanded not to pluck up the tares, but let them alone, 
 that prohibi- received from the Lord Jesus a threefold charge. 
 ■ Christ, Let First, to let them alone, and not to pluck them up by 
 
 them alone, r^ -t n ^ ' 
 
 prayer to God for their present temporal destruction." 
 God's people Jeremy had a commission to plant and build, to pluck 
 
 not to praj "^ ■*■ ^ '- 
 
 sent ram '" ^P ^^^ destroy kingdoms, Jer. i. 10; therefore he is com- 
 tkin ofidS-" manded not to pray for that people whom God had a 
 though their purposc to pluck up, Jer. xiv. 1 1, and he plucks up the 
 
 persecutors, ^ ^ , ,,, t-.t. i 
 
 but for their whole natiou bv prayer. Lament, in. 66. Ihus Lilian 
 
 peace and J S^ J ^ J 
 
 salvation, brought fire from heaven to consume the captains and the 
 fifties, 2 Kings i. And the apostles desired also so to 
 practise against the Samaritans, Luke ix. 54, but were 
 reproved by the Lord Jesus. For, contrarily, the saints, 
 and servants, and churches of Christ, are to pray for all 
 men, especially for all magistrates, of what sort or religions 
 soever, and to seek the peace of the city, whatever city it 
 be, because in the peace of the place God's people have 
 peace also, Jer. xxix. 7; 2 Tim. ii., &c. 
 
 Secondly, God's messengers are herein commanded not 
 to prophecy, or denounce, a present destruction or extir- 
 
 * L" Certain it is from the word of princes must perform this great work 
 
 truth, that the anti christian kingdom without prayer, and then it were not 
 
 shall be destroyed and rooted up by 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 such Cotton's Reply, p, 63.J 
 
OF PERSECUTION DISCUSs'd. 87 
 
 pation of all false professors of the name of ChriBt, which 
 are whole towns, cities, and kingdoms fuU.^ 
 
 Jeremy did thus pluck up kingdoms, in those fearful ^5^°^^,^' 
 prophecies he poured forth against all the nations of the p™°it°"Sp* 
 world, throughout his chaps, xxiv., xxv., xxvi., &c. ; as '""«''''""■ 
 did also the other prophets in a measure, though none 
 comparably to Jeremy and Ezekiel. 
 
 Such denunciations of present temporal judgments, are 
 • not the messengers of the Lord Jesus to pour forth. It is 
 true, many sore and fearful plagues are poured forth upon 
 the Roman emperors and Roman popes in the Revelation, 
 yet not to their utter extirpation or plucking up until the 
 harvest. 
 
 Thirdly, I conceive God's messengers are charged to let f^^'f *'„"jj 
 them alone, and not pluck them up, by exciting and^P^™'[|j 
 stirring up civil magistrates, kings, emperors, governors, antiSs-" 
 parliaments, or general courts, or assemblies, to punish and 
 persecute all such persons out of their dominions and 
 territories as worship not the true God, according to the 
 revealed will of God in Christ Jesus. It is true, Elijah 
 thus stirred up Ahab to kill all the priests and prophets of 
 Baal ; but that was in that figurative state of the land of 
 Canaan, as I have already and shall further manifest, not 
 to J)e matched or paralleled by any other state, but the 
 spiritual state or church of Christ in all the world, putting j p^^ u g 
 the false prophets and idolaters spiritually to death by the i cor. v. 
 two-edged sword and power of the Lord Jesus, as that 
 church of Israel did corporally.* 
 
 ' [« It might as truly be said the ducing others to idolatry, should be 
 
 ministers of Christ ^are forbidden to put to death, Levit. xxiv. 16. . . . The 
 
 denounce present or speedy destruc- external equity of that judicial law of 
 
 tion to any murderers, &c." Cotton's Moses was of moral force, and bind- 
 
 Reply, p. 64.] eth all princes to express that zeal 
 
 " t" 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 
 
 Companyiug 
 ■with idol- 
 aters, 1 Cor. 
 v..diBcueBed. 
 
 Lawful cott- 
 * verse with 
 idolaters in 
 eiTil,butnbi 
 
 in spirituB L 
 things. 
 
 Dangerom 
 and un- 
 grounded 
 
 And theMore Balth Paul expressly, 1 Cor. v. 10, we 
 must go out of the world, in case we may not company in 
 civil converse with idolaters, &c. 
 
 Peace. It may be said, some sorts of sinners are there 
 mentioned, as drunkards, rallers, extortioners, who are to 
 be punished by the civil sword — why not idolaters also? 
 for although the subject may lawfully converse, buy and 
 sell, and live with such, yet the civil magistrates shall 
 nevertheless be justly blamed in suffering of them. 
 
 Truth. I answer, the apostle, in this scripture, speaks 
 hot of permission of either, but expressly shows the differ- 
 ence between the church and the world, and the lawfulness 
 ,j of conversation with such persons in civil things, with 
 whom it is not lawful to have converse in spirituals: 
 secretly withal foretelling, that magistrates and people, 
 whole states and kingdoms, should be idolatrous and anti- 
 christian, yet with whom, notwithstanding, the saints and 
 churches of God might lawfully cohabit, and hold civil 
 converse and conversation. 
 
 Concerning their permission of what they judge idola- 
 trous, I have and shall speak at large. 
 
 Peace. Oh I how contrary unto this command of the 
 Lord Jesus have such, as have conceived themselves the 
 true messengers of the Lord Jesus, in all ages, not let 
 such professors and prophets alone, whom they have 
 judged tares; but have provoked kings and kingdoms (and 
 some out of good intentions and zeal to God) to prosecute 
 and persecute such even unto death! Amongst whom 
 God's people, the good wheat, hath also been plucked up, 
 as all ages and histories testify, and too, too oft the world 
 laid upon bloody heaps in civil and intestine desolations 
 
 just power, which Ahab neglected; 
 and against seduction to idolatry, 
 which Ahab executed, or else Elijah, 
 
 or some others, by his consent." 
 Cotton's Reply, p. 55.] 
 
89 
 
 on this occasion. All which would be prevented, dnd 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. 
 
 l^Trutk.'] I shall conclude this controversy about thia 
 parable, in this brief sum and recapitulation of what hath 
 been said. I hope, by the evident demonstration of God's 
 Spirit to the conscience, I have proved, negatively, 
 
 First. That the tares in this parable cannot signify 
 doctrines or practices, as was affirmed, but persons. 
 
 Secondly. The tares cannot signify hypocrites in the 
 church, either undiscovered or discovered. 
 
 Thirdly. The tares here cannot signify scandalous 
 offenders in the church. 
 
 FoTirthly. Nor scandalous offenders, in life and conver- 
 sation, agaitist the civil state. 
 
 Fifthly. The field in which these tares are sown, is not 
 the church. 
 
 Again, affirmatively: First. The field is properly the 
 world, the civil state, or commonwealth. 
 
 Secondly. The tares here intended by the Lord Jesus, 
 are anti-christian idolaters, opposite to the good seed of 
 the kingdom, true Christians. 
 
 Thirdly. The ministers or messengers of the Lord 
 Jesus ought to let them alone to live in the world, and 
 neither seek by prayer, or prophecy, to pluck them up 
 before the harvest. 
 
 Fourthly. This permission or suffering of them in the 
 field of the world, is not for hurt, but for common good. 
 
90 THE BLOUDY TENENT 
 
 even for the good of the good wheat, the people of 
 God. 
 
 Lastly. The patience of God is, that the patience of 
 man ought to be exercised toward them; and yet notwith- 
 standing, their doom is fearful at the harvest, even gather- 
 ing, bundling, and everlasting burnings, by the mighty 
 hand of the angels in the end of the world. 
 
 CHAP. XXIX. 
 
 Matt. XT. 14, Peace, The second scripture brought against such per- 
 
 tne second ^ o o jr 
 
 controyerted secution for cause of conscicncB, is Matt. xv. 14 ; where 
 cause? 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 this 
 reason — ^that the blind lead the blind, and both should fall 
 into the ditch. 
 
 Unto which, answer is made, " That it makes nothing 
 to the cause, because it was spoken to his private disciples, 
 and not to public officers in church or state : and also, 
 because it was spoken in regard of troubling themselves, 
 or regarding the offence which the Pharisees took." 
 
 Truth. I answer, — to pass by his assertion of the privacy 
 
 of the apostles, in that the Lord Jesus commanding to let 
 
 them alone, that is, not only not to be offended themselves, 
 
 nevertoecT- ^"* °°* *^ meddle with them— it appears it was no ordi- 
 
 pfefto^thf nance of God, nor Christ, for the disciples to have gone 
 
 Sale forieip further, and have complained to, and excited, the civil 
 
 in his cause. •j_ai»i i.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 Cfflsar, 
 nor Herod, nor Pilate, knew aught of the true Grod, 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 
 stumbHng-block which many fall at, to wit, Paul's appeals pmi's ap- 
 
 =" _ _ •' _ ' '^^ pealing to 
 
 ing to Caesar ; which since, he could not in common sense '''*^"' 
 do unto Csesar as a competent ju%e 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 Cassar, was 
 
 civil magistrate to punish the Phari- about the wrongs done unto the Jews, 
 
 sees, for that they took unjust oifence 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, 
 
 offence against it a fundamental error, 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 Csesar, 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 take no judicial cognizance of mit any such offence, he would not 
 
 any complaint presented to them refuse judgment unto death." lb. p. 
 
 about the same." Cotton's Reply, 59.] 
 p. 57.] 
 
I 
 
 92 THE BLOUDY TENENT 
 
 Stes^OTer ' Secondly, if it had been an ordinance of God, that all 
 b?^God'de- ^i'"! magistrates were bound to judge in causes spiritual 
 twluh of or Christian, as to suppress heresies, defend the faith of 
 one is hound i Jesus, although that Caesar, Herod, Pilate were wicked, 
 
 to put forth . . iT'i 111-1 
 
 himseitto jiguorant, and opposite, yet the disciples, and the JLord 
 God'^bSsi- Christ himself, had been bound to have performed the 
 whlre"t'' jduty of faithful subjects, for the preventing of further 
 gldit wm He. 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. Foi" 
 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 
 easily haTe" established the doctrine and kingdom of his Son this way, 
 nished"with ^^^ce his coming he would have furnished commonweals, 
 listrat'eB! if kingdoms, cities, &c., then and since, with such temporal 
 
 Ee had 80 , 
 
 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 swordg 
 
 will dnd purpose of God to establish of persecuting magistrates: ... but 
 
 the doctrine and kingdom of his Son it is the duty of magistrates to know 
 
 only this way, 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 Reply, p. 61.] 
 the same ... by the sufferings of 
 
OF PERSECUTION DISCUSs'd. 93 
 
 CHAP. XXXI. 
 
 It is generally said, that God hath in former times, and 
 doth stillj 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 subject to the 
 church and censures of it, although in civil respects 
 superior. How shall those kings and queens be supreme 
 governors of the church, and yet lick the dust of the 
 church's feet ? as it is there expressed." 
 
 Thirdly, God's Israel of old were earnest with God for fa°*'|J™ti 
 a king, for an arm of flesh, for a king to protect them, as ^^ o7flMh, 
 other nations had : God's Israel still have ever been restless ^ivis in la 
 with God for an arm of flesh. takes 'away 
 
 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 
 hands of the saints, may spiritually and for ever be 
 advanced. 
 
 And therefore I conclude, it was in one respect that the - 
 Lord Jesus said. Let them alone ; because it was no ordi- 
 
 • [" We do not allege that place in to be providers for the chui-ch's well- 
 Isaiah, to prove kings and queens to being, and protectors of it." Cotton's 
 be judges of ecclesiastical causes; but Reply, p. 61,] 
 
94 . THE BLOUDY TENENT 
 
 nance for any disciple of Jesus to prosecute the Pharisees 
 at Csesar's bar. 
 The pnnish- Besidc. let it be seriously considered by such as plead 
 
 ment of ' ■' ••IT. 
 
 ^^^d Phari- foj. present corporal punishments, as conceiving that such 
 la 'iX^" sinners, though they break not civil peace, should not 
 poiTpM-"' escape unpunished— I say, let it be considered, though 
 tn.3 world, in for the present their punishment is deferred, yet the 
 
 four re- 
 
 epects. 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. 
 
 Theoyeof First, by just judgment from God, false teachers are 
 Btruckout,iB gtark blind. God's sword hath struck out the right eye 
 
 ■worse tiiaa ^ •' 
 
 right°andiett of their mind and spiritual understanding, ten thousand 
 bodjr°to be timcs a greater punishment than if the magistrate should 
 tenthonsand command both the 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 affordeth; or whether we look at the 
 damage, shame, deformity, and danger, which blindness 
 brings to the outward man : and much more true in the 
 want of the former, and misery of the latter, in spiritual- 
 and soul blindness to all eternity. 
 Some souls Sccoudly, how fcarful is that wound that no balm in 
 
 incurable, 
 
 whom not Qilead can cure ! How dreadful is that blindness which 
 
 only cor- 
 
 BpiritM"' for ever to all eye-salve is incurable ! For if persons be 
 
 nothing^" wilfully and desperately obstinate, after light shining 
 
 forth. Let them ahne, gaith the Lord. So spake the Lord 
 
OF PERSECUTION DISCUSS'd. 95 
 
 once of Ephraim : JSpkraim 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^^'^lf'™- 
 everlasting separation from the holy and sweet presence wwch the 
 of the Father of lights, goodness, and mercy itself — end- bUnd aii. 
 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 whither these blind Pharisees are tumbling, and 
 cause us to strive, so far as hope may be, by the spiritual 
 eye-salve of the word of God, to heal and cure them of 
 this their soul-<destroying blindness. 
 
 Fourthly, of those that fall into this dreadful ditch, 
 both leader and followers, how deplorable in more 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 fuU 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 offenceSj yea, and the 
 
96 THE BLOUDY TENENT 
 
 offendersVtoo in case. But what is this to a blind Pharir 
 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 Yengeance of a dreadful judgment, both 
 present and eternal, as before.^ 
 
 CHAP. XXXIII. 
 
 Peace. Yea: but it is said that the blind Pharisees, 
 misguiding the subjects of a civil state, greatly sin against 
 a civil state, and therefore justly suffer civil punishments ; 
 for shall the civil magistrate take care of outsides only, 
 to wit, of the bodies of men, and not of souls, in labour- 
 ing to procure their everlasting welfare ? 
 soni-kiiiing Truth. I auswcr. It is a truth : the mischief of a blind 
 
 the chiefest , , , , i • p i j 
 
 murder. Pharisec'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 magistiate to compel by religion of Christ Jesus." Cotton's 
 
 civil sword either Pharisee, or any Reply, p. 64. On this Mr. Williams 
 
 Jew, or pagan, to profess the religion, observes, 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- neut yet more Bloudy, p. 87.J 
 
OF PERSECUTION DISCUSs'X). 97 
 
 which the blind-guiding, seducing Phaxisee, shall truly 
 pay in that dreadful ditch, which the Lord Jesus speaks ^°t^*f jf" 
 of. But this sentence against him, the Lord Jesus only lusoce ta™° 
 prondunceth in his church, his spiritual judicature, andforSbut 
 
 I . . tin ChristJeauB, 
 
 executes this sentence in part at present, and hereaiter to who by typi- 
 cal death in 
 
 aU eternity. Such a sentence no civil judge_ can pass, '''^'J^^t 
 such a death no civil sword can inflict.' the%'^'ei° 
 
 I answer, secondly. Dead men cannot he infected. The a great mis- 
 
 ' •' ' take in moat 
 
 civil state, the world, being in a natiu:al state, dead in sin, {^^""dead™ 
 I whatever be the state-religion unto which persons are^u^'deaV' 
 forced, it is impossible it should be infected. Indeed the be infected 
 living, the believing, the church and spiritual state, that 1™^- 
 and that only is capable of infection ; for whose help we 
 shall presently see what preservatives and remedies the 
 Loird Jesus hath appointed. 
 
 Moreover, as we see in a common plague or infection ah natural 
 
 r. men being 
 
 the names are taken how many are to die, and not one ■'«»* in sin, 
 
 ■^ yet none die 
 
 more shall be struck than the destroying angel hath the j^ ^'"^f g„"^" 
 names of:' so here, whatever be the soul-infection 
 breathed out from the lying lips of a plague-sick Pharisee, 
 yet the names are taken, not one elect or chosen of God 
 shall perish. God's sheep are safe in his eternal hand and 
 counsel, and he that knows his material, knows also his 
 mystical stars, their numbers, and calls them every one by 
 name. None fall into the ditch on the blind Pharisee's 
 back but such as were ordained to that condemnation, 
 both guide and followers, 1 Pet. ii. 8; Jude 4. The 
 v^sels of wrath shall break and split, and only they, to 
 the praise of God's eternal justice, Eom. 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, lex gistrates to prevent mfe'otion, 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 pereona 
 
 ply p. 64.] 'ito solitary tabernacles." lb. p. 65.} 
 
 H 
 
 as are there- 
 unto or- 
 dained. 
 
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 
 are appointed, yet it is not only every man's duty, but the 
 common duty of the magistrate to prevent infection, and 
 to preserve the common health of the place; likewise, 
 though the number of the elect be sure, and God knows 
 who are his, yet hath he appointed means for their 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, Bev. ii. [14, 
 20]; Tit. iii. 10; Eom. xvi. 17. 
 The Lord Truth. I answer, Let the scripture, that of Titus, 
 
 Jesus hath , tt-. ' >^ j • i i 
 
 not left hia Reiect an heretic, and Rom. xvi. 17, Avoid them that are 
 
 church with- " ' 
 
 antidotes"*' ^<^^^^^ous, &c., let them, and all of like nature, be ex- 
 diel igSnst 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 which 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 oifenees, and perpetual equity to put to death 
 
 as are subject to church censure. . . . 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^i^^jf^^^ 
 ship, and unto worldly and earthly policies to uphold state- uye i^"^'" 
 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 foar. 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- 
 te 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 Bfiply, p. 68.] 
 
 H 2 
 
100 THE BLOUDY TENENT 
 
 ecclesiastical officer: [the] contrary to which most men 
 Theking3 will affirm. And yet we know, the policy of our own 
 of England land and country hath established to the kings and queens 
 
 governors of o t i t n 
 
 the church, thereof the supreme heads or governors oi the church of 
 England. 
 
 That doctrine and distinction, that a magistrate may 
 punish a heretic civillyj will' not here avail ; for what is 
 
 strange con-i n n • i i_ i • 
 
 fusion in j Babel, if this be not, confusedly to punish corporal or civil 
 ments. offenccs 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. 
 Sthe'^'V ^^^^^J' "^^^ were it with the civil magistrate — and most 
 tilte Tf°^6 lintolerable burdens do they lay upon their backs that 
 souis(be8ide teach this doctrine — ^if together with the common care and 
 care°of the"^ charge of the commonwealth, the peace and safety of the 
 
 bodies and , I'l iiit/» ^ 
 
 goods of the town, citv, statc. Or kingdom, the blood of every soul J 
 
 subjects) , , . ''7^ 
 
 !''ainBt'wm *^** perishcth 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 
 
 I went, not the blood of bodies which belongeth to the civil 
 
 Unagistrate. 
 
 t?a?e?to-'" I acknowledge he ought to cherish, as a foster-father, 
 
 the chS. the Lord Jesus, 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 aU his subjects Christians, to keep such 
 church or Christians in the purity of worship, and see 
 them do their duty, this belongs to the head of the body, 
 Christ Jesus, and [to] such spiritual officers as he hath to this 
 purpose deputed, whose right it is, according to the true 
 &^7^ pattern. Abimelech, Saul, Adonijah, Athalia, were but^ 
 
OF PERSECUTION DISCUSs'd. 101 
 
 usurpers : David, Solomon, Joash, &c., they were the true J^'jft""''' 
 heirs and types of Christ Jesus, in his true power and J'^Jl "' 
 authority in his kingdom. 
 
 CHAP. XXXVI. 
 
 Peace. The next scripture brought against such per- Lnka ix. s4, 
 
 55» diBcus- 
 
 secution is Luke ix. 54, 55 : where the Lord Jesus m*. 
 reproved his disciples, who would have had fire come 
 down from heaven, and devour those Samaritans that 
 would not receive him, in these words : You know not of 
 what spirit you are, the Son of man is not come to destroy 
 men's lives, but to save them. 
 
 With this scripture Mr. Cotton joins the fourth, and 
 answers both in one, which is this, 2 Tim. ii. 24, The 
 servant of the Lord must not strive, but must be gentle toward 
 all men, suffering the evil men, instructing them with meek- 
 ness that are contrary-minded and oppose themselves; proving 
 if God peradventure will give them repentance that they may 
 acknowledge the truth, and that they may recover themselves 
 out of the snare of the devil, who are taken captive by him at 
 his will. 
 
 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 
 
 •' , .saying of 
 
 the spirit of the gospel to convert aliens to the faith, such ^^eS™ 
 
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 nainded men, as either had not yet entered 
 into church fellowship, or if they had, did hitherto sin of 
 ignorance, not against conscience. But neither of both 
 these texts do hinder the minister of the gospel to proceed 
 in a church way against church members, when they 
 become scandalous offenders, either in life or doctrine, 
 much less do they speak at all to the civil magistrate."^ 
 
 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 
 
 er when he-., .^p ,. - ^, 
 
 should speak disciplcs lor their rash and ignorant bloody zeal (Luke ix.), 
 
 ™ns''to^pnn- <i6siring corporal destruction upon the Samaritans for 
 
 tfe^tareh!" refusing the Lord Jesus, &c., the answerer affirmeth, that 
 
 Mn den™° hindcreth not the ministers of the gospel to proceed in a 
 
 church way against scandalous offenders; which is not 
 
 here questioned, but maintained to be the holy will of the 
 
 Lord, and a sufficient censure and punishment, if no civil 
 
 offence against the civil state be committed. 
 
 ° [« The 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 own handwriting, that hand, and every word verbatim here 
 
 might testify how I did express my- published." Bloody Tenent yet more 
 
 self, especially in a word or two. Bloody, p. 114. See ante, p. 22.] 
 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." 
 
 Where I observe, that he implies that beside the censure 
 of the Lord Jesus, in the hands of his spiritual governors, 
 for any spiritual evil in life or doctrine, the civil magistrate 
 is also to inflict corporal punishment upon the contrary- 
 minded:*' whereas. 
 
 First, if the civil magistrate be a Christian, a disciple, "^jtraTo 
 or follower of the meek Lamb of God, he is bound to be uan, hel' 
 far from destroying the bodies of men for refusing to uke chnst 
 
 in saving, 
 
 receive the Lord Jesus Christ : for otherwise he should not destroy- 
 ing men's 
 
 not know, according to this speech of the Lord Jesus, ''°'*'''- 
 what spirit he was of, yea, and to be ignorant of the 
 sweet end of the coming of the Son of man, which was not 
 to destroy the bodies of men, but to save both bodies and 
 souls, vers. 55, 56. 
 
 Secondly, if the civil magistrate being a Christian, ^Ijtistrlte 
 gifted, prophesy in the church, 1 Cor. xiv. 1— although l-Xtnt'" 
 the Lord Jesus Christ, whom they in their own persons other to Tn/ 
 hold forth, shall be refused — yet they are here forbidden to lence, 
 
 , -. Btripes, or 
 
 call for fire from heaven, that is, to procure or mnict any »ny other 
 corporal judgment, upon such offenders, remembering the foVi^r™'" 
 end of the Lord Jesus' coming [was] not to destroy ^"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 18 far from me to say, that are contrary-minded in matters of 
 
 it b 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 con^rory-mmifed, 
 
 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 
 
 fill 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 him, he is bound 
 to suffer no man to break the civil peace, by laying hands 
 of violence upon any, though as vile as the Samaritans, 
 for not receiving of the Lord Jesus Christ. 
 
 It is indeed the ignorance and blind zeal of the second 
 KeT.xiii. 13. beast, the false prophet. Rev. xilL 13, to persuade the 
 
 Fire from /. i i ■ l • 
 
 ■heaven., civil powers of the earth to persecute the saints, that is, 
 heaveHs ^® bring fiery judgments upon men in a judicial way, and 
 Mseprophetto pronounce that such judgments of imprisonment, 
 down!"' banishment, death, proceed from God's righteous venge- 
 ance upon such heretics. So dealt divers bishops in 
 * Trance, 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 pe6ple, and proclaiming that 
 these persecutions,, even unto death, were God'a jwst 
 judgments from heaven upon 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 
 amines. Qut of Tlmothy, 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 aU 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 quaerB 
 
 what the 
 
 unconverted convert? that is in English, one unturned '■°™6rer 
 
 D ^ meane by 
 
 turned ; unholy holy ; disciples, or followers of Jesus, not verted™" 
 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 thev were not unto whom the Spirit The original 
 
 ■' ^ ofChris- 
 
 of God gives that name. Acts ii. [26.] And, indeed, "™- 
 whither can this tend but to uphold the blasphemy of so 
 many as say they are Jews, that is. Christians, but are 
 not ? Kev. 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 in the 
 
 soul of the answerer (I speak not of his outward soul and "J"™^™''"' 
 person, but of his worship), hath never yet heard the call swp™' 
 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 Jutdah that bemg members of the church, 
 
 turned unto Mm, not with all her and so holy, that they are all of them 
 
 h.ea/rt, 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 !" 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'a people Again, I observc the haste and light attention of the 
 
 BlecpyinJ;ho & _ 1 .i • -i. n 
 
 matters of answerer to these scriptures, as commonly the spirits ot 
 cSifT2. 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 ? t 
 
 Truth. I argue from this place of Timothy in particular, 
 
 thus : — 
 
 pftieiife"' First. If the civil magistrates be Christians, or members 
 
 Mss™*' of, the church, able to prophesy in the church of Christ, 
 
 tharopen then, I Say as before, they are bound by this command of 
 
 Christ's , . . . -. . , . 1 
 
 mysteries. Christ to suffer oppositiou to their doctrine, with meekness 
 and gentleness, and to be so far from striving to subdue 
 their opposites with the civil sword, that they are bound 
 with patience and meekness to wait, if God peradventure 
 will please to grant repentance unto their opposites. 
 
 So also it pleaseth the answerer to acknowledge in these 
 words : — 
 
 "It becomes not the spirit of the gospel to convert 
 aliens to the faith (such as the Samaritans, and the 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 
 
 doctrine, (I speak not of scandals against the civil state, 
 which the civil magistrate ought to punish), it is the Lord 
 only, as this scripture to Timothy implies, who is able to 
 give them repentance, and recover them out of Satan's 
 snare. To which end also, he hath appointed those holy 
 and dreadful censures in his church or kingdom. True it 
 is, the sword may make, as once the Lord complained, The civii 
 
 •' ■*■ sword may 
 
 Isa. X., a whole nation of hypocrites ; but to recover a "^„^,h^. 
 soul from Satan by repentance, and to bring them from Sltf-chris- 
 anti-christian doctrine or worship to the doctrine or wor- not one 
 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 
 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 irithin, 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 against the vitals 81.] 
 
108 THE BLOUDY TENENT 
 
 Elizabeth reviveth 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 Ms golden image, Dan. iii.' 
 
 CHAP. XL. 
 
 But it hath been thought, or said. Shall oppositions 
 against the truth escape unpunished ? wUl they not prove 
 mischievous? &c. 
 
 (~^Truth. I answer, as before, concerning the blind guides. 
 The misery in casc there be no civil offence committed, the magis- 
 
 of opposites o 
 
 gBainst the tratcs, and aU 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- 
 gled: to wit, in the snares and chains of Satan, with 
 which they are so invincibly caught and held, that no 
 power in heaven or earth but the right hand of the Lord, 
 in the meek and gentle dispensing of the word of truth, 
 /can release and quit them. 
 
 ~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 false ^^^Jf^^^JJ 
 bodies, faith, spirit, baptism, as the Lord Jesus hath his f™j,e cMet 
 true body, faith, spirit, &c., Ephes. iv. 5 ; correspondent tuma. ™' 
 also are their weapons, and the success, issue, or operation 
 of them. A carnal weapon or sword of steel may produce 
 a carnal repentance, a show, an outside, a uniformity, 
 through a state or kingdom; but it hath pleased the 
 Father to exalt the Lord Jesus only to be a Prince, armed 
 with power and means sufficient to give repentance to Israel, 
 Acts V. 31. 
 
 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- TieworsUp 
 ship or religion, it is but sin, Kom, xiv. [23.] Preaching J.^^f^°°' 
 [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; <•'»«''," 
 
 o jr ■' o D-' 1 o sword in 
 
 forward an opposite in religion to repentance, that magis- ^"wcT"'"' 
 trates sin grievously against the work of God, and blood dvu^msjgis- 
 of souls, by such proceedings. Because as commonly the gSity otM 
 
 .. . tliose evils 
 
 sufferings of false and anti-christian teachers harden their which he 
 followers, who being blind are by .this means occasioned to '^^™- 
 tumble into the ditch of hell after their blind leaders, with 
 more inflamed zeal of lying confidence : so, secondly. 
 
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 reliffion 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 othets.* 
 To this purpose it pleased the Father of spirits, of old, to 
 constrain the emperor of Home, Antoninus Pius, to write 
 to all the governors of his provinces to forbear to persecute 
 the Christians ; because such dealing must needs be so far 
 from converting the Christians from their way, that it 
 rather begat In their minds an opinion of their cruelties, 
 
 &C.3 
 
 CHAP. XLT. 
 
 Isa. ii. 4 ; 
 Mic. iv. 3 ; 
 Isa. xi. 9 ; 
 concerning 
 Christ's 
 peaceaMe 
 kingdom, 
 discussed. 
 
 Mr. Cotton's 
 excellent 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 beat their swords into ploughshares, and their 
 spears into pruning-hoohs. 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 aU 
 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 his 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 also found ap- 
 pended to the second apology of 
 Justin Martyr, Opera, torn. i. p. 100, 
 edit. Colonise, 1686. By modem 
 writers it is deemed spurious, although 
 in spirit consonant with the well 
 known temper of the emperor. Ne- 
 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 gospel, not by fire and sword, and weapons of war, 
 but by the power of the word and Spirit of God, which," 
 saith he, " no man doubts of." 
 
 " Secondly, those predictions of the prophets show 
 what the meek and peaceable temper will be of all true 
 converts to Christianity ; not lions nor leopards, not cruel 
 oppi^essors 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- hib doctrine 
 
 *^ and practice 
 
 swer, methinks the answerer may hear a voice from J™t*°™°? 
 heaven. Out of thine own mouth will I judge thee. For uX'**" 
 what can be said more heavenly, by the tongues of men 
 and angels, to show the heavenly, meek temper of aU 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 spMto^, 
 the good, the sheep, in ; for of the same or like things is wowT"""' 
 
112 THE BLOUDY TENENT 
 
 the same or like reason: as the same arm of flesh that 
 with a staff beats off a wolf, with a rod and hook brings in 
 the sheep : the same dog that assaulteth and teareth the 
 wolf, fright eth 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 wiU not say. Nor, 
 
 secondly, persecutors of the flock, such as the Eoman 
 
 emperors were, [or] magistrates under him. 
 
 wi'veswere Therefore, thirdly, such as brought in other religions 
 
 Acts XX. 29. g^jj^ 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 worthy." 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 staff 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 ofiend 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- charges m- 
 
 / ^"^ T6GL6Q to 
 
 tions, given by that one Shepherd, Christ Jesus, to the {Ji,"spSLa'i 
 •shepherds or ministers of churches, be commonly attri-feMy?p- 
 buted and directed, by ' the answerer in this discourse, to magistrates 
 the civil magistrate ; yet I desire, in the fear and holy 
 presence of God, it may be inquired into, whether in all 
 the will or testament of Christ there be any such word of 
 Christ, by way of command, promise, or example, 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 
 
 ■" & & "to Christ to the 
 
 trates at Ephesus, or any magistrates in the world, traJe'J'„"g|"^ 
 doubtless they must be able to discern and determine, tit to^hii 
 
 * [" 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 
 
 feir and just dealers, that woimd 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 piuity." 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'i'tftrao) out of their own official abilities in these spiritual law 
 
 ritul^powcr questions, who are spiritual sheep, what is their food, 
 
 l^ainsT what their poison, what their properties, who their 
 
 wolves. keepers, &c. So, on the contrary, who are wolves, what 
 
 their properties, their haunts, their assaults, the manner 
 
 of taking, &c., spiritually: — and this beside the care and 
 
 study of the civil laws, and the discerning of his own 
 
 proper civil sheep, obedient feheep, &Ci: as also wolfish 
 
 oppressors, &c., whom he is bound to punish and suppress. 
 
 Sne'the' Truth. I kuow that civil magistrates, in some places, 
 
 nameof head jjj^^g declined the name of head of the church, and eccle- 
 
 yet practise siastical iudge ; yet can they not with good conscience 
 
 theheadship ,.^t ,i i-, 
 
 or govern- dcclme the name if they do the work, and perform the 
 office of determining and punishing a merely spiritual 
 wolf. 
 
 They must be sufficiently also able to judge in all 
 spiritual causes, and that with their own, and not with 
 other men's eyes, no more than they do in civil causes, 
 contrary to the common practice of the governors and 
 rulers of civil states, who often set up that for a religion 
 or worship to God, which the clergy, or churchmen, as 
 men speak, shaU 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 those heresies and blasphemies as do 
 
 well acquainted with matters of reli- subvert the same. Their ignorance 
 
 gion, as to discern the Amdamental 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 J^''au'i"\j 
 who gave, and the Son who keeps the sheep, be not '^"°""'- 
 greater than all ? Who can pluck these sheep, the elect, I 
 out of his hand ? which answers that common objection of 
 that danger of devouring, although there were no other j 
 weapons in the world appointed by the Lord Jesus. But, 
 
 CHAP. XLIII. 
 
 Fourthly, I ask, were not these elders or ministers of chriat Jeeus 
 the church of Ephesus sufficiently furnished, from the his ahep- 
 
 f, •' herds with 
 
 Lord Jesus, to drive away these mystical and spiritual poj^j'^^^j ^^ 
 
 wolves 9 S drive away 
 
 wuives., 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 wolves by the word 
 of the Lord, none are fit to be Christ's shepherds who are 
 not able. Tit. i. 9 — 11. The bishop, or overseer, must be 
 able by sound doctrine both to exhort and to convince the 
 gainsayers: which gainsayers to be by him convinced, 
 that is, overcome or subdued, though it may be in 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, 
 
 oppressois, and doctrines, and prac- ' ["It is no dishonour to Christ, 
 
 tices as they cannot discern vdth nor impeachment of the suiBciency 
 
 their own eyes, it will be their sin to of the ordinances left by Christ, that 
 
 suppress them, because they cannot in such a ca^e 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 
 
 whose mouths must be stopped, who subverted whole houses; 
 and yet Titus, and every ordinary shepherd of a flock of 
 Christ, had ability sufficient to defend the flock from 
 spiritual and mystical wolves, without the help of the civil 
 magistrate. 
 
 Peace. In this respect, therefore, methinks we may fitly 
 . allude to that excellent answer of Job to Bildad, the 
 
 Job XXVi. 2, 7 7 7 I • 7. ■ 
 
 3 Shuhite, Job xxvi.. How hast thou helped mm that is 
 
 without power? How savest thou the arm that hath no 
 strength ? How hast thou counselled him that hath no wis- 
 dom 1 How hast thou plentifully declared the thing as it is ? 
 5. Lastly, I ask, whether, as men deal with wolves, these 
 wolves at Ephesus were intended by Paul to be killed, 
 their brains dashed out with stones, staves, halberts, guns, 
 &c., in the hands of the elders of Ephesus, &c.?^ 
 
 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 
 
 Mdwoody' ^^^ °i^®t ^^ ^^^' "^*il ^^^ Lamb have obtained the 
 doctnne. yictory, Ecv. xvii. 14, by this unmerciful — and in the 
 state of the New Testament, when the church is spread 
 aU 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. 
 1 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 lulling, 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. 91.1 
 
OF PERSECUTION DISCUSS'd. 117 
 
 temporal king by force? John vi. 15. Is not this to John ti. 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? 8 
 
 CHAP. XLIV. 
 
 Peace. The next scripture produced against such per- 
 secution is 2 Cor. X. 4, The weapons of our warfare are not \^^^i^' 
 camalfbut 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 aU 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, 
 
 advancing of it, to destroy (if need p. 93.] 
 
118 THE BLOUDY TENENT 
 
 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 qubted. 
 
 First, then, from this scripture and his own observation. 
 The weapons of church officers, saith he, are such, which 
 though they be spiritual, are ready to take vengeance on 
 all disobedience ; which hath reference, saith he, amongst 
 other ordinances, to the censures of the church against^ 
 scandalous offenders. 
 The differ- | I hence observe, that there being in this scripture held 
 
 enceoftha 1/ _ _ ° _ f 
 
 s'wtMa forth a twofold state, a civil state and a spiritual, civil 
 
 estate. officers and spiritual, civil weapons and spiritual weapons, 
 
 civil vengeance and punishment and a spiritual vengeance 
 
 Civil wcap-' and punishment: although the Spirit speaks not here 
 
 onamostim- ■*■ o i i 
 
 Ktuai" expressly of civil magistrates and their civil weapons, yet, 
 excmpiifle'd^ thesc states being of different natures and considerations, 
 miiitude,'"2 as far differing as spirit from flesh, I first observe, that 
 
 Cor. X. 4. . " . - „ . . 
 
 Civil weapons are most improper and unfitting m matters 
 ^^f the spiritual state and kingdom, though in the civil 
 state most proper and suitable.^ 
 
 '— ' 9 [« This is not unfitting nor impro- 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 them." Cotton's Reply, p, 94.] 
 spiritual, yet about matters spiritual, 
 
OF PKRSECUTION DISCUSs'd. 119 
 
 CHAP. XLV. 
 
 For — to keep to the similitude which the Spirit useth, 
 for instance — to batter down a stronghold, high wall, fort, 
 tower, or castle, men bring not a first and second 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, &e. ; 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, schisfti, blindness, hardness, out of the soul f^^^^^^ 
 and spirit, it is vain, improper, and unsuitable to bring ^5^"^^ 
 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 puUed 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 
 
 ' ISa/cer is the peregrine hawk; 4)bstinate .... now the magistrate 
 
 but 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, . . . 9S.] 
 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. 
 ^onsnoT 2- ^ observe that as civil weapons are improper in this 
 ^eifbutC- business, and never able to effect aught in the soul: so 
 Bpmtua7 '" although they were proper, yet they are unnecessary; for 
 if, as the Spirit here saith, and the answerer grants,' 
 spiritual weapons in the hand of church officers are able 
 and ready to take vengeance on all disobedience, that is, 
 able and mighty, sufficient and ready for the Lord's work, 
 either to save the soul, or to kill the soul of whomsoever 
 be the party or parties opposite ;' in which respect I may 
 again remember that speech of Job, How hast thou helped 
 him that hath no power ? Job xxvi. 2. 
 No earthly Peace. Offer this,' as M^lachi once spake, to the gover- 
 govemors nors, the kings of the earth, when th6y besiege, beleaguer, 
 wrre'tend ^^^ assault great cities, castles, forts, &c., should any 
 King'Tf "'° subject pretending his service bring store of pins, sticks, :| 
 '""^^' straws, bulrushes, to beat and batter down stone walls, 
 mighty bulwarks, what might his expectation and reward 
 be, but at least the censure of a man distract, beside 
 himself? &c. 
 
 Truth. What shall we then conceive of His displeasure, 
 Ps xiy.4. -jyiio ig the Chief or Prince of the kings of the earth, and 
 rides upon the word of truth and meekness, which is the 
 white horse, Eev. vi. and B,ev. xix., with his holy wit- 
 teoopere.'" ncsses, the white troopers upon white horses, when to his 
 help and aid men bring and add such unnecessary, impro- 
 per, and weak mimition ? 
 Spiritual WiU the Lord Jesus (did He ever in his own person 
 
 an\munl- , tit • \ • • 
 
 tion, Eph.yi. practisc, or did he appomt to) jom to his breastplate of 
 ™^*^j'j^j*'"* righteousness, the breastplate of iron and steel? to the 
 fitly jdneT' helmet of righteousness and salvation in Christ, a helmet 
 together. ^^^ 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 work of 
 smiths and cutlers? or a girdle of shoe-leather to the 
 girdle of truth ? &c. Excellently fit and proper is that ^i^if'^*™ '° 
 alarm and item, Ps. ii. 10, Be wise, therefore, ye kings — j„l^|!gf 
 especially those ten horns. Rev. xvii., who, under pretence 
 of fighting for Christ Jesus, give their power to the beast 
 against Him — and be warned, ye judges of the earth : kiss the 
 Son, that is, with subjection and affection, acknowledge 
 Him only the King and Judge of souls, in that power 
 bequeathed to His ministers and churches, lest his wrath be 
 kindled, yea, but a little ; then, blessed are they that trust 
 in Him.- 
 
 CHAP. XL VI. 
 
 Peace. Now, in the second place, concerning that scrip- f^^Jf'jj'''^ 
 ture, Kom. xiii., which it pleased the answerer to quote, iJ}'gpS°;JJ[f 
 and himself, and so many excellent servants of God have msmd.*'" 
 insisted upon to prove such persecution for conscience : — 
 how have both he and they wrested this scripture, not as 
 Peter writes of the wick€d, 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 Rom.xiu. 
 whole scripture, it will appear, that from the 9th verse of ir^o"Bpi- 
 the 12th chapter to the end of this whole 13th chapter, civu afiaiiB. 
 
122 THE BLOUDY TENENT 
 
 the Spirit handles the duties of the saints in the careful 
 observation of the second table in their civil conversation, 
 or walking towards men, and speaks not at all of any 
 point or matter of the first table concerning the kingdom 
 of the Lord Jesus. ^ 
 
 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. 
 
 Eom! xTii.°' -^^^ fro^i tbe 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 this 13th chapter, Paul 
 exhorts to performance of love to all men, magistrates and 
 
 Love to man subjects, vers. 7, 8, Render, therefore, to all their dues; 
 
 the duty of •> ' ' ' s J ) , 
 
 the -whole tribute to whom tribute is due : custom to whom custom ; fear 
 
 Becond table. ' *^ 
 
 to whom fear ; honour to whom honour. Owe nothing to any 
 man, but to love one another : for he that loveth another hath 
 fulfilled the law. 
 
 If any man doubt, as the papists speak, whether a man 
 
 fuiBiieth the may perfectly Mfil the law, every man of sound judgment 
 
 is ready to answer him, that these words. He that loveth 
 
 [hath fulfilled the law, concerneth not the whole law in the 
 
 first table, that is, the worship and kingdom of God in 
 
 Christ. 
 
 3 ["This inference will not here violation, no, not of the weightiest 
 follow: That, therefore, magistrates duties of the first table." Cotton's 
 have nothing to do to punish any Reply, p. 96.] 
 
OF PERSECUTION DISCU^s'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 aU the rest of the commandments of the second 
 table, which concern our walking with man, — ^viz., Thoii 
 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 worketh no ill to his neighbour, there- 
 fore, love is the fulfilling of the law, that is, as before, the 
 law concerning our civil conversation toward all men, 
 magistrates or governors, and fellow subjects of all 
 conditions. 
 
 CHAP. 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 edeyen^by 
 Christ, and not upon the sand of men's iudgments and iew peree- 
 
 ■^ . . . outionfor 
 
 opinions : yet, as Paul aUegeth the judgment and sayings "onBcience. 
 of unbelievers for their conviction, out of their own 
 tenents and grants, " So I pray you to set down the words 
 of one or two, not unbelievers in their persons, but 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 
 Godj — 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 
 
 iudgment of ■*■ 
 
 Eom.xiii. Qq^^ Calvin, who, upon this 13th to the Eomans, writes,* 
 Tota autem hasc disputatio est de civilibus prtefecturis ; 
 itaque frustra inde sacrilegam suam tyrannidem stabilire 
 moliuntur, qui dominatum in conscientias exerceant : — 
 "But," saith he, "this whole discourse concerneth civil 
 magistrates, and, therefore, in vain do they who exercise 
 power over consciences, go about from this place to establish 
 their sacrilegious tyranny."" 
 God's people Peace. I know how far most men, and especially the 
 fCnnd°yet shcep of Jcsus, wiU fly from the thought of exercising 
 secutors. tyranny over conscience, that happily they wiU 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. 6, tom. was put to death for his heresies at 
 
 V. p. 200, ed. Tholuck.] Geneva by his procurement : — Hoc 
 
 ' [" But how far off 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 quicquani detractum." Cotton's Re- 
 words, in his answer to. Servetus, who ply, p. 98.] 
 
OF PERSECUTION 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 with fear and trembling, in the presence of the Most 
 High, examined, the wonderful deceit of their own hearts 
 shall appear unto them, and how guilty they will appear 
 to be of wresting this scripture before the tribunal of the 
 Most High. 
 
 Truth. Again, Calvin, speaking concerning fulfilling of 
 the law by love, writes thus on the same place : Sed 
 Paulus in totam legem non respicit ; tantum de officiis 
 loquitur, quae 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 high and low, magis- 
 trates and subjects, unto whom we ought to walk by the 
 rule of love, paying unto every one their due. 
 
 Again, Cseterum Paulus hie tantum meminet secundae 
 tabulse, quia de ea tantum erat qusestio : — " But Paul here 
 only mentioneth the second table, because the question 
 was only concerning that." 
 
 And again. Quod autem repetit, complementum legis cawn con- 
 esse dilectionem, intellige (ut prius) de ea legis parte, quod the first 
 hominum societatem spectat ? Prior enim legis tabula ofming 
 
 -*- c God B wor- 
 
 quse est de cultu Dei minime hie attingltur: — "But in J^j.^' I^'"" 
 that he repeateth, that love is the fulfilling of the law, totSied'."' 
 understand as before, that he speaks of that part of the 
 law which respects human society ; for the first table of 
 the law, which concemeth the worship of God, is not in 
 the least manner here touched."^ 
 
 After Calvin, his successor iii Geneva, that holy and 
 
 « [Cemment. in vers, 8, 10, torn. v. pp. 201, 202.] 
 
126 THE BLOUDY TENENT 
 
 Bom. xiil! learned Beza, upon the word avaKe<j>aXmovTai, if there be 
 any other commandment it is summed up in this, thou shalt 
 love thy neighbour as thyself, writes thus -J — Tota lex nihil 
 aliud quam amoremt Dei et proximi praecipet ; sed tamen 
 cum apostolus hoc loco de mutuis hominum officiis dis- 
 seratj legis vocabulum ad secundum tabulam restringendam 
 puto. " The whole law," saith he, "commands nothing else 
 but the love of God, and yet, nevertheless, since the 
 apostle in this place discourseth of the duties of men one 
 toward another, I think this term law ought to he 
 restrained to the second tahle.'"^ 
 
 CHAP. XL VIII. 
 
 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 
 
 ' [Bezse Nov. Test, in loc. edit. second table. . . It was neither the 
 
 Londini, 1S8S.] 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 panish these punishing heresy and idolatrjuj^ 
 
 with civil penalties is a' duty of the Cotton's Reply, p. 9S.'] 
 
OF PERSECUTION DISCUSS'd. 127 
 
 civil magistrate is apt not to content himself .with the 
 majesty of an earthly throne, crown, sword, sceptre, hut 
 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 aa 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 
 this sumection unto the Roman emperors and Roman Roman 
 
 •^ -*■ gOTemors to 
 
 magistrates in spiritual causes, as to defend the truth ^^«^^J"*JjJ'^«j^ 
 which they were no way able to discern, but persecuted — S™'*'' ^^^''' 
 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- 
 
 Msten 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- 
 
 whieh 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 TENENT 
 
 CHAP. XLIX. 
 
 Paul's ap- Peace, It is said by some, why then did Paul himself, 
 
 peal to Css- J ' J 
 
 sardiBcuB- ^p^g 3^Y_ jj^ appeal to Ca3sar, 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 . t - i t i i p 
 
 Cfflsar in referred and submitted simply and properly the cause ot 
 
 spiritual ■■• •' a. j. ./ 
 
 hairTOmmit- Christ, his ministry and ministration, to the Eoman 
 tedBTeeviis. gjupej-pr's tribunal, knowing him to be an idolatrous 
 stranger from the true Grod, 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, who. Nebuchadnezzar- 
 like, set up their state images or religions, commanding 
 the world's uniformity of worship to them. 
 
 Thirdly, against the holy state and calling of the 
 Christians themselves, who, by virtue of their subjection 
 to Christ, even the least of them, are in spiritual things 
 above the highest potentates or emperors in the world 
 who continue in enmity against, or in an ignorant, natural 
 state without Christ Jesus. This honour, or high exalta- 
 tion have aU 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 callibg, apostleship, or office 
 of ministry, unto which Caesar himself and all j)otentates, 
 in spiritual and soul-matters, ought to have submitted; 
 and unto which, in controversies of Christ's church ami 
 kingdom, Caesar 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 Koman Emperors 
 
 ^ih Gm &G 1 VGS 
 
 governors, or the emperor himself, had been humbled and if christ- 
 ians, subject 
 
 converted to Christianity by the preaching of Christ, were *? "'^ ^"^ 
 not they themselves bound to subject themselves unto the spS^u^ '° 
 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 
 unworthiness ? 
 
 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 Caesar, or write to the churches of Jesus 
 to submit to them [in] Christian or spiritual matters ? 
 
 Fifthly, if Paul had appealed to Caesar in spiritual 
 
 K 
 
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 judgmentsi which 
 are not able to comprehend spiritual matters, which are 
 alone spiritually discerned. 1 Cor. ii. 14. 
 Lawful ap- And yet Caesar, as a civil, supreme magistrate, ought 
 things to to defend Paul from civil violence, and slanderous accusa- 
 
 civU magis- ^ 
 
 tratea. tions about Sedition, mutiny, civil disobedience, &c. And 
 in that sense, who doubts but God's people may appeal to 
 the Roman Caasar, an Egyptian Pharaoh, a Philistlan 
 Abimelech, an Assyrian Nebuchadnezzar, the great Mo- 
 gul, Prester John, the great Turk, or an Indian Sachem ?' 
 
 CHAP. L. 
 
 Peace. Which is the third argument against the civil 
 magistrates' power in spiritual and soul-matters out of this 
 scripture, Rom. xiii. ? 
 
 Truth. I dispute from the nature of the magistrates' 
 weapons, ver. 4. He hath a sword, which he bears not 
 in vain, delivered to him, as I acknowledge from God's 
 appointment in the free consent and choice of the subjects 
 for common good. 
 
 We must distinguish of swords. 
 
 * ["Paul did submit to Csesar's the things whereof they did accuse 
 
 judgment-seat the trial of his inno- him, were offences against the 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 Csssar. And offences 
 
 pleadeth his innocency, 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 Csesar. Now 
 
OF PERSECUTION DISCUSS'd. 131 
 
 We find four sorts of swords mentioned in the New fo»'' sorts of 
 
 swords men- 
 
 Testament. «rTSta.' 
 
 First, the sword of persecution, which Herod stretched °'°'' ' 
 forth against James, Acts xii. 1, 2. 
 
 Secondly, the sword of God's Spirit, expressly said to 
 be the word of God, Ephes. yi. [17]. A sword of two 
 edges, carried in the mouth of Christ, E.ev. 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 3)eace 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 civu 
 sword of civil justice, which being of a material, civil 
 nature, for the defence of persons, estates, families, liberties 
 of a city or civil state, and the suppressing of uncivil or 
 injurious persons or actions, by such civil punishment, it 
 cannot, according to its utmost reach and capacity, now 
 under Christ, when all nations are merely civil, without 
 any such typical, holy respect upon them, as was upon 
 Israel, a national church — I say, cannot extend to spiritual 
 and soul-causes, spiritual and soul-punishment, which be- 
 longs to that spiritual sword with two edges, the soul- 
 piercing, — ^in soul-saving, or soul-killing,— the word of 
 God.« 
 
 ' [" 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. 
 
 Truth. A fourth argument from this scripture, I take 
 Tribute, cus- in the sixth verse, from tribute, custom, &c.: which is a 
 
 torn, (fee, ' 
 
 KOTrnpenlis merely civil reward, or recompence, for the magistrates' 
 
 workr*^ work. Now as the wages are, such is the work ; but the 
 
 wages are merely civil — custom, tribute, &c.: not the 
 
 contributions of the saints or churches of Christ, proper 
 
 to the spiritual and Christian state. And such work only 
 
 must the magistrate attend upon, as may properly deserve 
 
 such civil wages, reward, or recompence. 
 
 raS'by'^' Lastly, that the Spirit of God never intended to direct, 
 
 BinisSf' or warrant, the magistrate to use his power in spiritual 
 
 affairs and religious worship, I argue from the term or 
 
 title it pleaseth the wisdom of God to give such civil 
 
 officers, to wit, ver. 6, God^s ministers. 
 
 Now at the very first blush, no man denies a double 
 ministry. 
 The spin- The onc appointed by Christ Jesus in his church, to 
 
 tual minis* x x ./ , ■> 
 
 *'7- 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. 
 
 The civil • Secondly, a civil ministry, or office, merely human and 
 
 ministry or •' *' ^ j 
 
 service. civil, which men agree to constitute, called therefore a 
 human creation, 1 Pet. ii. [13], and is as true and lawful 
 in those nations, cities, kingdoms, &c., which never heard 
 of the true God, nor his holy Son Jesus, as in any part of 
 
 If the swotd of the judge or ma- king3 of Israel in the Old Testament^ 
 gistrate be the sword of the Lord, the same lieth now upon Christian 
 why may it not be drawn forth, as kings in the New Testament, to pro- 
 well to defend his subjects in true re- tect the same in their churches." 
 ligion, as in civil peace % . . . What Cotton's Reply, pp. 104, 106.] 
 holy care of religion lay upon the 
 
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 ^*^*"« '» 
 fourth verse of this chapter, that the magistrate is to^"'^'^^. 
 avenge, or punish, evil: from whence is gathered that '"""*• 
 heresy, false Christs, false churches, false ministries, false 
 seals, being evil, ought to be punished civiUy, &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 THE BLOUDY TENENT 
 
 magistrate, and punisliable 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 handliiag 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 evil, according 
 to this their confession. 
 
 The distinction of private and public evil will not here 
 avail; because such as urge that term evil, viz., that the 
 magistrate is to punish evil, urge it strictly, eo nomine; 
 because heresy, blasphemy, false church, false ministry, is 
 evil, as well as disorder in a civU state. 
 Some give Secondly, I observe, how they take away from the 
 ^strat™* magistrate that which is proper to his cognizance, as the 
 
 what ia not T*j.i? i-it • . i* 
 
 his, and complamts 01 servants, children, wives, agamst their 
 
 ' [In " A Model of Church and Williams, in some subsequent chap- 
 Ciyil Power — sent to the Church at tera of this volume.] 
 Salem," examined at length by Mr. 
 
OF PERSECUTION DISCUSS'd. 135 
 
 parents, masters, husbands, &c. Families as families, ^^c*,*' 
 being as stones which make up the common building, and hS" '° 
 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. Toleration 
 
 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, Goodwin excellently 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. 1C44. 4to. pp. 1 10. 
 
 not punish." Cotton's Eeply, p. 110.] See Introduction to this volume.] 
 
136 THE BLOUDY TENENT 
 
 livers ;" and for proof of this, lie quotes Christ's reproof to 
 the angel of the church at Pergamos, for tolerating them 
 that hold the doctrine of Balaam ; and against the church 
 of Thyatira, for tolerating Jezebel to teach and seduce. 
 Key. ii. 14, 20. 
 
 Truth. I answer, first, by assenting to the general 
 proposition, that it is most true, like unto Christ Jesus 
 himself, a sure foundation, 1 Cor. iii. 11. Yet what is 
 built upon it, I hope by God's assistance to make it 
 appear, is but hay and stubble, dead and withered, not 
 suiting that golden foundation, nor pleasing to the Father 
 of merciesj 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- r 1 . It is true, that evil cannot alter its nature, but it is 
 yet psrmiB- alway cvil, as darkness is alway darkness, yet, 
 te^ood°^^°| ^' -"-* must be remembered, that it is one thing to com- 
 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 
 Uts own sake, but for the sake of good, which puts a respect 
 jof goodness upon such permission. 
 God's won- Hence it is, that for God's own glory's sake, which is the 
 
 derful toler- , -, ., ,. . rr- ^ 
 
 ation. highest good, he endures, that is, permits, or suffers, the 
 vessels of wrath, Rom. ix. 22. And therefore, although he 
 be of pure eyes and can behold no iniquity, yet his pure 
 eye patiently and quietly beholds and permits all the 
 idolatries and profanations, all the thefts and rapines, all the 
 whoredoms and abominations, all the murders and 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, 
 jbut 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 evU doers in two cases, ordinary cases it is not lawftd to 
 
 under which all the examples will tolerate a seducing false teacher, 
 
 full, which the discusser aUegelh; . . . 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 aetema." 
 
 adherents too great and strong .... Cotton's Reply, p. 113.] 
 
138 THE BLOUDY TENEKT 
 
 an absolute rule to permit and tolerate — as in the case of 
 the permission of the souls and consciences of all men in 
 the world — I have shown, and shall show further, it doth 
 not, it will not, hinder our being holy as he is holy, in all 
 manner of conversation. 
 
 CHAP. LIV. 
 
 Peace. It will yet be said, it pleaseth God to permit 
 
 adulteries, murders, poisons : God suffers men, like fishes, 
 
 to devour each other, Hab. i. 14; the wicked to flourish^ 
 
 Jer. xii. 1 ; yea, sends the tyrants of the world to destroy 
 
 the nations, and plunder them of their riches, Isa. x. [5, 
 
 6.] Should men do so, the world would be a wilderness ; 
 
 and beside we have command for zealous execution of 
 
 justice, impartially, speedily. 
 
 Two sorts of Truth. I answer, we find two sorts of commands, both 
 
 Moses and ^^°^ MosBs and from Christ, the two great prophets and 
 
 ^^^^- messengers from the living God, the one the type or 
 
 figure of the later, Moses gave positive rules, both 
 
 spiritual and civil; yet also, he gave some not positive 
 
 but permissive, for the common good. So the Lord Jesus 
 
 expoundeth it. 
 
 For whereas, the Pharisees urged it, that Moses com- 
 manded to give a biU 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. 
 The permiB- TMs was a permissive command, universal to all Israel, 
 for a general good, in preventing the continual fires of 
 dissensions and combustions in families: yea, it may be 
 murders, poisons, adulteries, which that people, as the 
 wisdom of God foresaw, was apt, out of the hardness of 
 
 Matt. xix. 
 
 Bion of 
 divorce in 
 Isiael. 
 
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 J^mmoi"-* 
 body, as stealing, robbing, murdering, perishing of the d?ii stite, 
 poor, and the hindrance, or stop, of commerce and dealing permitted. 
 in the commonwealth. Just like physicians, wisely per- 
 
140 THE BLOUDY TENENT 
 
 mitting noisome humours, and sometimes diseases, when 
 the cure or purging would prove more dangerous to the 
 destruction of the whole, a weak or crazy body, and 
 specially at such a time. 
 
 Thus, in many other instances, it pleased the Father of 
 
 lights, the God of Israel, to permit that people, especially 
 
 in the matter of their demand of a king, wherein he pleaded 
 
 that himself as well as Samuel was rejected. 
 
 Permiasion ^^^® grouud, to wlt, for a commou good of the whole, is 
 
 intheifdd the Same with that of the Lord Jesus commanding the 
 
 for a two" tares to be permitted in the world; because, otherwise, 
 
 fold good. 
 
 1. Of the the good wheat should be endangered to be rooted up out 
 
 goodwbeat, ^ ox 
 
 wh^'eworid °^' *^® ^®^*^ '^^ world also, as well as the tares. And 
 iueiff'* therefore, for the good sake, the tares, which are indeed 
 evil, were to be permitted : yea, and for the general good 
 of the whole world, the field itself, which, for want of this 
 obedience to that command of Christ, hath been and is 
 laid waste and desolate with the fury and rage of civil ' 
 war, professedly raised and maintained, as all states 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., oyt 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 
 evU 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 fuU 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 n'ot 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, 
 
 ; ... Seducing 
 
 either of the paganish, Jewish, Turkish, or anti-christian l^^'"' °'" 
 religion, may be clear and free from scandalous offences in JJ^'oMst- 
 their life, as also from disobedience to the civil laws of a LTiSent 
 state ? Yea, the answerer himself hath elsewhere granted, thecivu 
 
 ' laws. 
 
 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 magia- 
 
 ser to find anti-christian seducer's trate, and prescribe the civil state to 
 
 clear and free from disobedience to the invasion of foreigners." Cottim'j 
 
 the civil laws of a state, in case that Reply, p. US.] 
 anti-christ, to whom they are swora. 
 
142 THE BLOUDY TENENT 
 
 sins against a church or spiritual estate and laws of it, and, 
 therefore, ought most properly and only to be dealt withal 
 in such a way, and by such weapons, as the Lord Jesus 
 himself hath appointed; gainsayers, opposites, and diso- 
 bedients — either within his church or without — to be con- 
 vinced, repelled, resisted, and slain withal ? 
 Hve?s^*'°'"^ Whereas, scandalous offenders against parents, against 
 c?ri\"s'ate^^ magistrates in the fifth command, and so against the life, 
 who they chastity, goods, or good name in the rest, is properly 
 transgression against the civil state and common weal, or 
 the worldly state of men: and, therefore, consequently, 
 if the world, or civil state, ought to be preserved by civil 
 government or governors, such scandalous offenders ought 
 not to be tolerated, but suppressed, according to the 
 wisdom and prudence of the said government. 
 
 Secondly, as there is a fallacious conjoining and con- 
 founding together persons of several kinds and natures, 
 to'et jus™ ^ differing as much as spirit and flesh, heaven and earth, each 
 cruefpro-^ from other : so is there a silent and implicit justification of 
 
 are. 
 
 against all the unrightcous and cruel proceedings of Jews and 
 
 chi-iBtiana. Gcntiles against all the prophets of God, the Lord Jesus 
 
 himself, and all his messengers and witnesses, whom their 
 
 accusers have ever so coupled and mixed with notorious 
 
 evil doers and scandalous livers. 
 
 I Elijah was a troubler of the state ; Jeremy weakened 
 the hand of the people; yea, Moses made the people 
 neglect their work ; the Jews built the rebellious and bad 
 
 i city; the three worthies regarded not the command of 
 
 I the king; Christ Jesus deceived the people, was a con- 
 juror and a traitor against Caesar 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 and all true messengers of Jesus Christ, 
 are esteemed seducing and seditious teachers and turners 
 of the world upside down : yea, and to my knowledge — I 
 speak with honourable respect to the answerer, so far as 
 he hath laboured for many truths of Christ — the answerer 
 himself hath drunk of this cup, to be esteemed a seducing 
 teacher. 
 
 CHAP. LVII. 
 
 Peace. Yea, but he produceth scriptures against such 
 toleration, and for persecuting men for the cause of 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," 
 Rev. iL 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 loieMtion. 
 city Pergamos, where Satan had his throne, Kev. 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 THE BLOUDY TENENT 
 
 trine maintained a liberty of corporal , fornication, it 
 concerned the cities of Pergamos and Thyatira, and the 
 angel or officers of those cities, to suppress not only such 
 practices, but such doctrines also : as the Roman emperor 
 justly punished Ovid the poet, for teaching the wanton 
 art of love, leading to and ushering on lasciviousness and 
 uncleanness. 
 
 Fourthly. Yet so far as Balaam's teachers, or Jezebel, 
 
 did seduce the members of the church in Pergamos or 
 
 Thyatira, to the worship of the idolaters in Pergamos or 
 
 Thyatira, which will appear to be the case — I say, so far I 
 
 may well and properly answer, as himself answered before 
 
 those scriptures, brought from Luke ix. and 2 Tim. ii., to 
 
 prove patience and permission to men opposite, viz., "these 
 
 scriptures," saith he, " are directions to ministers of the 
 
 gospel ;" and in the end of that passage he adds, '' Much 
 
 less do they speak at all to civil magistrates."^ 
 
 christ'8 Fifthly. Either these churches and the angels thereof 
 
 and church- had powcr to suppress these doctrines of Balaam, and to 
 
 cienrfr "!?' ^upprcsB Jczcbel from teaching, or they had not : — 
 
 suppress That they had not cannot be affirmed, for Christ's 
 
 jezebSsT-'^ authority is in the hands of his ministers and churches, 
 
 false wor- Matt. xvi. and xviii., and 1 Cor. v. 
 
 ship. 
 
 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 church, 
 had she been lady, queen, or empress, if there were no 
 
 * [See before, p. 22. "The letter the falsehood of it, by an instance of 
 
 denieth the lawfulness of all perseeu- lnwlul church-prosecution in case of 
 
 tion in cause of conscience, that is, in false teachers." Cotton's Reply, 
 
 matter of religion : I seei: to evince 117.] 
 
OF PERSECUTION DISCUSs'd. 145 
 
 more but teaching without hostility. And if so, all power 
 and authority of magistrates and governors of Pergamos 
 and Thyatira, and aU submitting or appealing to them 
 in such cases, must needs fall, as none of Christ's 
 appointment. 
 
 Lastly. From this perverse wresting of what iy writ to 
 the church and the officers thereof, as if it were written to 
 the civil state and officers thereof, all may see how, since 
 the apostasy of anti-christ, the Christian world (so called) T^e chnst- 
 hath swallowed up Christianity ; how the church and civil fo^^ga „p " 
 state, that is, the church and the world, are now become J""™'"""'? 
 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 Eoman empire, from whence 
 it is cut or taken : Christ's lilies, garden, and love, all one 
 with the thorns, the daughters, and wilderness of the 
 world, out of which the spouse or church of Christ is 
 called; and amongst whom, in civil things, for a while 
 here below, she must necessarily be mingled and^ have 
 converse, unless she will go out of the world, before Christ 
 Jesus, her Lord and husband, send for her home into the 
 heavens, 1 Cor. v. 10.^ 
 
 ' ["I intended to apply the scrip- ducers, are such as 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 118.J 
 magistrate to the punishment of se- - 
 
146 THE BLOCDY TENENT 
 
 CHAP. LVIII. 
 
 Peace. Having thus, by the help of Christ, examined 
 
 those scriptures, or writings of truth, brought by the 
 
 The second author agaiust persecution, and cleared them from such 
 
 sons against veils and mists, wherewith Mr. Cotton hath endeavoured 
 
 each perae- 
 
 the'°?!ifeB-" ^ obscure and darken their lights : I pray you, now, by 
 rnoBs"' *^ ^^ same gracious assistance, proceed to his answer to the 
 iSngjameB, sccoud head of reasons, from the profession of famous 
 
 Stephen of . . .• ly • tt- t 
 
 Poland, and prmccs agaiust persecution tor conscience. King J ames, 
 Bohemia. Stephen of Poland, Eang of Bohemia, unto whom the 
 answerer returneth a treble answer.-' 
 
 " First," saith he, " we wLUingly acknowledge that none 
 is to be persecuted at all, no more than they may be 
 oppressed for righteousness' sake. 
 
 "Again, we acknowledge that none is to be punished 
 for his conscience, though misinformed, as hath been said, 
 unless his error be fundamental, or seditiously and 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 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 
 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 
 
 a'peuk' 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.] 
 
147 
 
 foundations they have in the scriptures of truth, as also 
 thatj 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 this : — " What princes 
 profess and practise, is not a rule of conscience. They 
 many times tolerate that in point of state-policy, which 
 cannot justly be tolerated in point of true Christianity. 
 
 " Again, Princes many times tolerate offenders out of 
 very necessity, when the offenders are either too many or 
 too mighty for them to punish ; in which respect David 
 tolerated Joab and his murders, but against his will." 
 
 CHAP. LIX. 
 
 Truth. Unto those excellent and famous speeches of 
 those princes, worthy to be written in golden letters, or 
 rows of diamonds, upon all the gates of all the cities and 
 palaces in the world, the answerer, without any particular 
 reply, returns two things. 
 
 First, that princes'profession and practice is no rule of Mr. cotton's 
 
 ■^ ^ ^ . ^^ ^ unequal 
 
 conscience : unto this, as all men will subscribe, so may '*«?'''igwith 
 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 feeding and correcting. 
 
 Another while, when princes cross Mr. Cotton's judg- 
 ment and practice, then it matters not what the profession 
 
 L 2 
 
148 THE 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 which I answer, — 
 
 * [" This wUl no ways follow, un- . . and that in a turbulent and fac- 
 
 less eJI men's consciences in the world tious manner. For in these ases 
 
 did err fundamentally and obstinately only, we allow magistrates to punish 
 
 afterjust conviction, against the very m matters of religion." Cotton's 
 
 principles of Christian religion, or Reply, p. 120.] 
 mtless they held forth other errors 
 
OF PERSECUTION DISCUSS D. 149 ' 
 
 First. That although with him, in the first, I confess er''Lknow"" 
 that princes may tolerate that out of state-policy which neSuy of 
 will not stand with Christianity, yet, in the second, he tionf 
 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- F''"?' ■'*™' 
 
 •> r J the deepest 
 
 sity, which, for the peace of the state and preventing of f^J^i-'g"^ 
 rivers of civil blood, permit the consciences of men, will ™t\e°com- 
 be found to agree most punctually with the rules of the toleration of 
 
 . , , . antl-christ- 
 
 best politician that ever the world saw, the King of kings, 'ans. 
 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. LXI. 
 
 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. 26.] 
 
150 THE BLOUDY TENENT 
 
 tolerated heretics and schismaticSj 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 feUows, 
 Sozom. lib. i. Ecchs. Hist. cap. 19, 20. 
 
 " The same Constantine made a severe law against the 
 Donatists : and the like proceedings against them were 
 used by Yalentinian, 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 puritans, 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 piinces, witnessing in profession of practice against perse- 
 
 Bcidom take cutiou for causc of Conscience ; for the truth and faith of 
 
 part with 
 
 Christ. the Lord Jesus must not be received with respect effaces, 
 
 jbe they never so high, princely and glorious. 
 
 I Precious pearls and jewels, and far more precious truth, 
 
 I are found in muddy shells and places. The rich mines of 
 
 I golden truth lie hid under barren hills, and in obscure 
 
 holes and corners. 
 
OF PERSECUTION DISCUSS'd. 151 
 
 The most high and glorious God hath chosen the poor p^°°™t"°g 
 of the world, and the witnesses of truth (Eev. xi.) are ^e'!'^ 
 clothed in sadscloth, not in sUk 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, f^^^''"''' 
 who, lying on his death-bed, sent this item to King "^'"^ "'*""'• 
 James : — " Remember my humble service to his majesty, 
 and tell him that Buchanan is going to a place where few 
 kings come." 
 
 CHAP. Lxn. 
 
 Truth. Secondly. I observe how inconsiderately — I 
 hope not willingly — ^he passeth by the reasons and grounds 
 urged by those three princes for their practices ; for, as for 
 the bare examples of kings or princes, they are but like, 
 shining sands, or gilded rocks, giving no solace to such as 
 make woful shipwreck on them. 
 
 In King James's speesh, he passeth by that golden f^2,-^ 
 
 ' ["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- 
 
 nmnber of princes, but from the randa, sed ponderanda." Cottons 
 
 greater piety and presence of God Reply, p 123.] 
 with those princes who have professed 
 
1'52 THE BLOODY TJENENT 
 
 sayings maxim in divinity, "that God never loves to plant his 
 
 pereecution. churcll by olood. 
 
 Secondly. That civil obedience may be performed from 
 the papists. 
 
 Thirdly. In his observation on Kev. xx., that true and 
 
 certain note of a false church, to wit, persecution : " The 
 
 wicked are besiegers, the faithful are besieged." 
 
 Kingste- Jn King Stephen's, of Poland, speech, he passeth by 
 
 me'ech' *^® ^^^^ difference between a civil and a spiritual govern- 
 
 plrsecution. mcut : " 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. 
 
 fonSce Thirdly. He passeth by, in the speech of the King of 
 
 rape!" Bohemia, that foundation in grace and nature, to wit, 
 
 j " 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. 
 
 eoiencei the That most lamentably true experience of all ages, which 
 
 lancet that i i - i -i . rm 
 
 letteth that king observeth, viz., " That persecution for cause of 
 
 blood of , _ ° ■*■ 
 
 kingdoms conscicnce hath ever proved pernicious, being the causes 
 of all those wonderful innovations of, or changes in, the 
 principaUest 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 oh- not the speech of the king, but of the 
 served, he would have found, it was prisoner." Cotton's Reply, p. 129.] 
 
OF iERSECUTION DISCUSs'd. 153 
 
 "That persecution for cause of conscience was practised ah spiritual 
 most in England, and such places where popery reigned:" woody. "° 
 implying, as I conceive, that such practices commonly pro- 
 ceed from that great whore the church of Eome, whose 
 daughters are like their mother, and all of a bloody 
 nature, as most commonly all whores be. 
 
 CHAR LXIIL 
 
 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, Donatista," 
 &c:— 
 
 Answ. It is no new thing for godly, and eminently The godiy 
 godly men to perform ungodly actions : nor for ungodly evu actors, 
 persons, for wicked ends, to act what in itself is good and g»<ii7good 
 
 r ' ' o actors. 
 
 righteous. 
 
 Abraham, Jacob, David, Solomon, &c. (as well as La- Polygamy, 
 
 iriinxl'i. . • or the many 
 
 mech, Saul, &c.) lived m constant transgression against w'™ of the 
 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 d^ws ad- 
 vancing of 
 
 Israel, and [with] majestical solemnity, carries up the ark fj''*"\''^^'jt 
 contrary to the order God was pleased to appoint : the °°*'° "*"■ 
 issue was both God's and David's great offence, 2 Sam. vi. 
 David in his zeal would build a house to entertain his 
 God! What more pious? and what more (In show) 
 
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 
 Grod'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. 
 constantine Truth. The unknowing zeal of Constantine and other 
 
 and the good *-' 
 
 areMnfea- emperors, did more hurt to Christ Jesus's crown and 
 done m'^OTr kingdom, than the raging fury of the most bloody Neros.^ 
 name and In the pcrsccutions of the latter. Christians were sweet 
 
 crown of the ^„ , iiii . 
 
 Lordjeaus, and iragraut, uke spice pounded and beaten m mortars. 
 
 nctos"&c^ 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 knowing zeal of the good ^perors, 
 the one was sinful, yet it was the fruit lay not in punishing notorious hereti- 
 of human frailty, — error araoris ; but cal seducers ... it was toleration that 
 the rage of the others was devilish made the world anti-ehristiau." Cot- 
 fury, — amor eiToris. 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 J^'^siiden 
 gardens of the churches of saints were turned into the f^l"^^ ^^* 
 wilderness of whole nations, until the whole world became Tiioneby** 
 Christian, or Christendom, Rev. xii. and xiii. lanism. 
 
 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 we heard even 
 now in the observation of the King of Bohemia. 
 
 CHAP. LXV. 
 
 Peace. Dear Truth, before you leave this passage con- 
 celling 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 won* 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 THE BLOUDY TEMENT 
 
 Truth. Thy tender ear and heart, sweet Peace, endure 
 
 not such language. It is true, that these terms, heretics 
 
 (or wilfully obstinate) and schismatics (or renders) are 
 
 used in holy writ. It is true also, that such pretend 
 
 The Ian- conscicnce, and challenge the crown of martyrdom to 
 
 guageofper- 7 o ./ 
 
 Jhe°4X7s t^eir suffering. Yet since, as King James spake in his 
 ^the""*'" mark of a false church on Eev. xx., the wicked persecute 
 and besiege, and the godly are persecuted and besieged, 
 this is the common clamour of persecutors against the 
 messengers and witnesses of Jesus in all ages, viz., you 
 are heretics, schismatics, factious, seditious, rebellious. 
 Have not all truth's witnesses heard such reproaches? 
 You pretend conscience : you say you are persecuted for 
 religion : you will say you are martyrs ? 
 
 Oh ! it is hard for God's children to fall to opinion and 
 practice of persecution, without the ready learning the 
 language thereof. And doubtless, that soul that can so 
 readily speak Babel's language, hath cause to fear that he 
 hath not yet in point of worship left the gates or suburbs 
 of it. 
 
 Peace. Again, in blaming Julian and Valens the Arian, 
 for tolerating "aU weeds 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 false religion tolerated in the world, have a 
 power to choke and kill true Christianity in the church. 
 cMofs Truth. I shall more fully answer to this on Jerome's 
 
 flourish in spccch, and show that if the weeds be kept out of the 
 
 his church, ■*■ ■*- 
 
 Btandta the g^^^^^n of the church, the roses and lilies therein will 
 
 cf wee'd^"(in flourish, notwithstanding that weeds abound in the field of 
 
 permitted, the civil State. When Christianity began to be choked, 
 
 it was not -when Christians lodged in cold prisons, but 
 
 down-beds of ease, and persecuted others, &c. 
 
OF PERSECUTION DISCUSs'd. 157 
 
 CHAP. LXVL 
 
 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 well to persecute ^nttonVlf 
 according to her conscience. King James did not ill in beuTa^d"* 
 persecuting according to his.s For Mr. Cotton must Mmpa.red'™ 
 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 Bang James in such their persecutions, yet such 
 as hold this tenent of persecuting for conscience, must 
 also hokl 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 BLOUDY TEN'ENT 
 
 Therefore, lastly, according to Christ Jesias' commandj 
 magistrates are bound not to persecute, and to see that 
 none of their subjects be persecuted and oppressed for 
 their conscience and worship, being otherwise subject and 
 peaceable in civil obedience. 
 
 CHAP. LXYII. 
 
 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. 
 
 In his open- Peace. Mr. Cotton tells us, in his discourse upon the 
 
 Be^en^ais, third vial,' that Queen Ehzabeth had almost fired the 
 
 Mr? Cotton world in civil combustions by such her persecuting : for 
 
 that Queen though he bring it in to another end, yet he confesseth 
 
 Elizabeth's & & 'J 
 
 persecuting ^^^ \i "raised all Christendom in combustion; raised 
 
 the papists ^ 
 
 ^ufneltte' the wars of 1588 and the Spanish Invasion;" and 
 
 nation. hc 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. 6, 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 persecution 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 36,000 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, 1642. 4to.] 
 
OF PERSECUTION DISCUSS'D. 159 
 
 Truth. That those laws and practices of Queen Eliza- 1^^ ™" 
 beth raised those combustions in Christendom, I deny not: ?h?protM* 
 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 acknowledge. 
 But that God bore witness to such persecutions and laws 
 for such persecutions, I deny : for. 
 
 First, event and success come alike to all, and are no 
 argument of love, or hatred, &c. 
 
 Secondly, the papists in their wars have ever yet had, 
 both in peace and war, victory and dominion ; and 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 anti-christ against Christ Jesus for a time appointed. 
 
 Success was various between Charles V. and some Eventus 
 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 rising from Waldo, at Lyons in France ''^''f ^™ 
 
 -' o ^ J and success 
 
 (1160), spread over France, Italy, Germany, and almost donillJ^u.. 
 all countries, into thousands and ten thousands, making agaSt 
 separation from the pope and church of Rome. These and then- 
 
 - - popish 
 
 fought many battles with various success, and had the »™'eB- 
 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 Eomish church, in the 
 utter extirpation of those famous Waldensian witnesses. 
 
160 
 
 THE BLOUDY TENENT 
 
 God's peo- 
 ple victori- # 
 OU8 over- 
 cornel's, am 
 with what 
 "weapoiia. 
 
 God's servants are all overcomers when they war with 
 Lj« God's weapons, in God's cause and worship: and in Eev. 
 ll 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. 
 
 The third 
 head of 
 arguments 
 from ancient 
 and later 
 writers. 
 
 The Christ- 
 ian church 
 doth not 
 persecnte 
 but is perse- 
 cuted. 
 
 CHAP. LXVIII. 
 
 Peace. The answerer, in the next place, descends to the 
 third and last head of arguments produced by the author, 
 taken from the judgment of ancient and later writers, yea, 
 even of the papists themselves, who have condemned per- 
 secution for conscience' sake : some of which the answerer 
 pleaseth to answer, and thus writeth : — ^ 
 
 "You begin with Hilary, whose testimony without 
 prejudice to the truth we may admit : for it is true, the 
 Christian church doth not persecute, but is persecuted. 
 But to excommunicate a heretic, is not to persecute, that 
 is, it is not to punish an innocent but a culpable and 
 damnable person, and that not for conscience, but for 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 aflSrmed 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 Eev. xx. 
 
 [See before, p. 26.] 
 
OF PERSECUTION DISCUSs'd. 161 
 
 Peace. Yet to tliis 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 PwMcuUng 
 
 , , churches 
 
 . church to be persecuted, and of the anti-christian, or false chX'"' 
 
 Christ's 
 churches. 
 
 church, to persecute, then those churches cannot be truly 
 Christian, according to the first institution, which either 
 actually themselves, or by the civU 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 his own 
 conscience," &c. 
 
 Truth. I answer. If this worthy answerer were 
 thoroughly awaked from the spouse's spiritual slumber 
 (Cant. V. 3), and had recovered from the drunkenness of 
 the great jwhore who intoxicateth the nations. Rev. xvii. 2, 
 it is impossible that he should so answer : for — 
 
 First. Who questioneth whether to excommunicate a The nature 
 
 1 • 1 • 1 • • 1 °' ™c»m- 
 
 heretic, that is, an obstmate gamsayer, as we have opened munication. 
 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 ?* 
 
 ' [«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 ~ 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 
 
162 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- 
 Moutionror tion is, as the whole discourse, and Hilary's own amplifi- 
 un ng, IS. ^g^^-Qj^ q£ ^j^g 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. 
 Truth. I conclude this passage with Hilarius and the 
 answerer, that the Christian church doth not persecute ; 
 no more than a lily doth scratch the thorns, or a lamb 
 pursue and tear the wolves, or a turtle-dove hunt the 
 ; hawks and eagles, or a chaste and modest virgin fight and 
 ■ scratch like whores and harlots.* 
 
 And for punishing the heretic for sinning against his 
 conscience after conviction — which is the second conclu- 
 sion he a/ffirmeth — 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.] 
 
 Christ's 
 spouse no 
 scratcher or 
 fighter. 
 
OF PERSECUTION DISCUSs'd. 163 
 
 CHAR LXIX. 
 
 Peace. In the next place, he selecteth one passage out 
 of Hilary — afthough 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 gJso what he saith, that neither the apostles JI won by"' 
 nor we may propagate Christian religion by the sword; ^^8^0^' be 
 but if pagans cannot be won by the word, they are not to by the 
 be compelled by the sword. Nerertheless, 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 
 Mng,^ 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 
 theig'jibiectB, whether they be convinced or no. 
 
 Secondly. When the civil magistrate discerns that his 
 
 ' [See before, p. 24.] as a wise and discerning priflce 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. US. J 
 
 ragement and employment from him, 
 
 M 2 
 
164 
 
 THE BLOUDY TENENT 
 
 Constraint 
 upon con- 
 Bciences in 
 Old and 
 New Eng- 
 land. 
 
 subjects' consciences are convinced, then he may constrain 
 them vi et armis, 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 churdi duties,' which is upon the point — 
 though with a sword of a finer gilt and trim in New 
 England — nothing else but that which he confesseth 
 Hilary saith true should not be done, to wit, a propagation 
 of religion by the sword.^ 
 
 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 
 Modes, Hist. vii. 163. The pilgrim 
 fathers of New England adopted a 
 similar obnoxious and persecuting 
 law. In the year 1 631, 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. 3G9.] 
 
 ' t" I know of no constraint at all 
 
 that lieth upon the consciences of 
 
 any in New England, to come to 
 
 church. . . . Least of all do I know 
 
 ' that any are constrained to pay church 
 
 duties in New England. Sure I am, 
 none in our own town are constrained 
 to pay any church duties at all. 
 What they pay they give voluntarily, 
 each one with his own hand, without 
 any constraint at all, but their own 
 will, as the Lord directs them." 
 Cotton's Reply, p. 146. Mr. 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 Tenent yet 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 lertuuian's 
 writer is Tertullian, who speaketh to the same purpose in dSesed. 
 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 The Indians 
 
 ' ° _ _ of New 
 
 they not only permit the Indians to continue in their ^^"s^*^^^^ 
 unbelief, which neither they nor all the ministers ofi''4'^°(,f„'gV 
 Christ on earth, nor angels in heaven, can help, not being in their""' 
 
 • [See before, p. 26.] 
 
166 THE BLOUDY TENENT 
 
 ("wSthe *^^® *•' work belief: but they also permit or tolerate them 
 
 Sa°8o°"°' in tlieir paganish worship, which cannot be denied to be a 
 
 wo°rahiV° Worshipping of devils, as all false worship is.* 
 
 might by And therefore, consequently, according to the same 
 
 rwSn practice, did they walk by rule and impartiailly, not only 
 
 the Indians, but their countrymen, French, Dutch, 
 
 Spanish, Persians, Turks, Jews, &c., should also be 
 
 permitted in their worships, if correspondent in civil 
 
 obedience. 
 
 Peace. He ad^s 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, B-ev. ii." 
 
 Truth. I answer : passing by that unsound distinction 
 of members of the church, of 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 rehgion. 
 
 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 government, in their worship tinue in the public pagarush 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 Xenet, &c. p. 218.] 
 Cotton's Reply, p. 148. On the 
 
OF PERSECUTION DISCUSS'd. 167 
 
 cases I believe a false religion will not hurt, — which is i" twocwes 
 
 o 'a, false reli- 
 
 most like to have been Tertullian's meaning. lo"hS"the 
 
 First. A false religion out of the church will not hurt omfstat 
 the church, no more than weeds in the wilderness hurt the 
 i enclosed garden, or poison hurt the body when it is not 
 I 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 eeduo- 
 
 ing or in- 
 
 not the truth, nor advantageth your cause ; for we grant feo^ng ■> 
 what he saith, that heresy must be cut off with the sword *'»"™«d- 
 of the Spirit : but this hinders not, but that being so cut 
 down, if the heretic wiU persist in his heresy to the seduc- 
 tion of others, he may be cut off also by the civil sword, 
 to prevent the perdition of others. And that to be 
 Jerome's meaning, appeareth by his note upon that of the 
 apostle, A little leaven leaveneth the whole lump. Therefore," 
 saith he, "a spark as soon as it appeareth, is to be ex- 
 
 * [But " that is a civil law whatso- Christian magistrate, to assist the 
 
 ever concemeth th6 good of the city, ofScers 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 mfectious, 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. 161.] 
 
 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 
 
 tingTiishedj and the leaven to be removed from the rest of 
 
 the dough ; rotten pieces of flesh are to be cut off, and a 
 
 scabbed beast is to be driven from the sheepfold ; lest the 
 
 whole house, body, mass of dough, and flock, be set on 
 
 fire with the spark, be putrefied with the rotten flesh, 
 
 soured with the leaven, perish by the scabbed beast." 
 
 wtruS'' Truth. I answer, first, he granteth to Jerome,* that 
 
 sword of the hcresy must be cut off with the sword of the Spirit ; yet, 
 
 in spiritnai withal, he 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 leaveneth the whole lump. 
 
 Answ. It is no argument to prove that Jerome meant a 
 civil sword, by alleging 1 Cor. v. 6, or Gal. v. 9, which 
 properly and only approve a cutting off by the sword of 
 the Spirit in the church, and the purging out of the leaven 
 in the church, in the cities of Corinth and Galatia. 
 
 And if Jerome should so mean as himself doth,. yet. 
 
 The abso- first, that grant of his, that heresy must be cut off with 
 
 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 
 
 2?chrirt''t'o ™' Corinth, or Galatia, or any other church, concerning 
 
 be^kept any other dough, or house, or body, or flock, but the 
 
 dough, the body, the house, the flock of Christ, his church : 
 
 * [In this paragraph Mr. Williams slip of the pen ; we have, therefore, 
 refers the above quotation to Tertul- inserted in the text " Jerome," in- 
 lian, but by an evident mistake or steadof "Tertullian/'asin thecopy.] 
 
church not 
 instituted 
 . Christ 
 Jesus. 
 
 OF PERSECUTION DISCUSS'd. 169 
 
 out of which such sparks, such leaven, such rotten flesh, 
 and scabbed sheep, are to be avoided. 
 
 Nor could the eye of this worthy answerer ever be so •* "at'onai 
 
 '' •' chliTfl^ Tint. 
 
 obscured, as to run to a smith's shop for a sword of iron ^™ 
 and steel to help the sword of the Spirit, if the Sun of 
 righteousness had once been pleased to show him, that a 
 national church, which elsewhere he professeth against, a 
 state-church, whether explicit, as in old England, or 
 implicit, as in New, is not the institution of the Lord 
 Jesus Christ.* 
 
 The national, typical state-church of the Jews, neces- The national 
 
 ' •> r ' church of 
 
 sarily called for such weapons ; but the particular churches *» •f«™- 
 of Christ in all parts of the world, consisting of Jews on 
 Gentiles, are powerfully able, by the sword of the Spiriti 
 to defend themselves, and offend men or devils, although! 
 the state or kingdom, wherein such a church or churches 1 
 of Christ are gathered, have neither carnal spear nor 
 sword, &c. ; as once it was in the national church of the \ g^^ ^^^ 
 land of Canaan. 
 
 CHAP. LXXII. 
 
 Peace. " Brentius, whom you next quote," saith he,^ Man hath 
 
 t « -¥XT "IT ^ , nopowerto 
 
 " speaketh not to your cause. We wimngly grant you, make law. 
 
 -^ - . , , to bind 
 
 that man hath no power to make laws to bmd 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. 1S6.] 
 ago to discern that a national church , • [See before, p. 26.] 
 
Desperate 
 conse 
 
 170 THE BLOUDY TENENT 
 
 hath not power to make laws to bind consciencBj he over- 
 throws such his tenent and practice as restrain men from 
 their worship according to their conscience and beliefs 
 and constrain them to such worships, though it be out of 
 a pretence that they are convinced, which their own souls 
 tell them they have no satisfaction nor faith in.' 
 
 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 aU the great controversies 
 concerning doctrine, discipline, government, &c. 
 
 And then I ask, whether upon this ground it must not 
 voidable."" 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 Christ, 
 than the church itself. 
 
 Or, that the commonweal and magistrates thereof, 
 must judge and punish as they are persuaded in their own 
 belief and conscience, be their conscience paganish. 
 
 [" It is an untruth, that either we &c., through the 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 j or that not to constrain nor restrain con- 
 such is my tenet and practice." science. . . . And a cruel law is yet 
 Cotton's Reply, p. 167. "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, &c., 
 discourse, propositions, affirmations, p. 233.] 
 
OF PERSECUTION DISCDSS'd. 171 
 
 Turkish, or anti-clirlstian. What is this but to confound 
 heaven and earth together, and not only to take away 
 the being of Christianity out of the world, but to take 
 away all civility, and the world out of the world, and to 
 lay all upon heaps of confusion ? 
 
 CHAP. LXXIII. 
 
 Peace. " The like answer," saith he,^ "may be returned uSumony 
 
 . T jI 1 .11 in this ease 
 
 to L/uther, 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 imdertake 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 
 magistrate extendeth no further than over the bodies and 
 goods of their subjects, not over their souls : who sees not 
 what a clear testimony from his own mouth and pen is 
 given, to wit, that either the spiritual and church estate, 
 
 " [See before, p. .28,] 
 
172 THE BLOUDY TENENT 
 
 the preaching of the word, and the gathering of the 
 church, the baptism of it, the nainistry, government, and 
 administrations thereof, belong to the civU body of the 
 commonweal, that is, -to the bodies and goods of men, 
 ■which seems monstrous to imagine? Or else that the 
 civil magistrate cannot, without exceeding the bounds of 
 his office, meddle with those spiritual affairs ? ^ 
 J*o8ifion8°° Again, necessarily must it follow, that these two are 
 prOTed"/on- Contradictory to themselves, to wit, — 
 themL^TCs." The magistrates' power extends no further than the 
 bodies and goods of the subject, and yet — 
 
 The magistrate must punish Christians for sinning 
 against the light of faith and conscience, and for 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 con^wnced of the truth of it. 
 
 Secondly. Their own practice 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 
 
 subjects, yet he may and ought to man also.'' Cotton's Reply, p. 162.] 
 
OF PERSECUTION DISCUSs'd. 173 
 
 Which, however it is coloured over with this varnish, Srwo&°of 
 viz., that men are compelled no further than unto the chmll ' 
 hearing of the word, unto which all men are bound, yet it of Gods 
 
 . . I'll worship. 
 
 Will appear, that teaching and being taught m a chxirch 
 estate is a church worghip, as true and proper a church 
 worship as the supper of the Lord, Acts ii. 46. 
 
 Secondly. All persons, papist and protestant, that are 
 conscientious, have always suffered upon this ground 
 especially, that they have refused to come to each other's 
 church or meeting. 
 
 CHAP. LXXIV. 
 
 Peace. The next passage in the author which the ^^^^f^ 
 answerer descends unto, is the testimony of the papists 5°„acSef 
 themselves, a lively and shining testimony, from scriptures 
 alleged both against themselves and aU 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 
 
 » LSee before, p. 28.] 
 
174 THE BLOUDY TENENT 
 
 conscience and religion they should not there be choked 
 and smothered, but suffered to breathe and walk upon the 
 decks, in the air of civil liberty and conversation, in the 
 ship of the commonwealth, upon good assurance given of 
 civil obedience to the civil state. 
 
 Again, if this practice be so abominable in his eyes 
 tants^'paruai from the papists, viz., that they are so partial as to per- 
 ofpersectt- sccutc whcu they sit at helm, and yet cry put 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 this 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 ? 
 A false ba- Oh ! that the God of heaven might please to tell them 
 God'9 mat- how abominable in his eyes are a weight and a weieht, a 
 
 tersabomi- . '' , ° . 
 
 otd''" ■ 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, ^""f "ifunrM 
 or hunt the beasts of the forest : no, not the same wolves '^oiiel 
 who fonnerly 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 ei;ther 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'''^ '" ^ 
 
 J ' o purge out 
 
 their own way, yet the experience of our fathers' errors, perej^'Jj'o^' 
 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 1 And is it then Keply, p. 171.] 
 against the nature of the true shep- 
 
176 THE BLOUDY TENENT 
 
 CHAP. LXXY. 
 
 Peace. To close this head of the testimony of writers, it 
 
 pleaseth the answerer to produce a contrary testimony of 
 
 Austin, OptatuSj &c.^ 
 
 Superstition Truth. I readily acknowledge, as formerly I did con- 
 
 cutionhave ccming the testimony of princes, that anti-christ is too 
 
 had many * tit 
 
 votes from hard for Christ at YOtes and numbers: yea, and believe 
 
 God s own "^ 
 
 people.. ^g^^ jjj many points, wherein the servants of God these 
 many hundred years have been fast asleep, superstition 
 and persecution have had more suffrages and votes from 
 God's own people, than hath either been honourable to 
 the Lord, or peaceable to their own or the souls of others : 
 therefore, not to derogate from the precious memory of 
 any of them, let us briefly consider what they have in this 
 point affirmed. 
 
 To begin with Austin: "They murder," saith he, 
 " souls, and themselves are afflicted in body, and they put 
 men to everlasting death, and yet they complain when 
 themselves are put to temporal death."* 
 
 Austin's I answer,, this rhetorical pervasion of human wisdom 
 
 saying for 
 
 persecution sccms vcrv 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. 
 Soul-killing. First, the scripture useth soul-killing in a large sense, 
 not only for the teaching of false prophets and seducers, 
 but even for the offensive walking of Christians : in which 
 
 ' [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, &o. 
 
 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-kiUings, 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 (Rev. i. and Eev. ii.\ able to cut p™i8i>- ' 
 
 ^ -' mentB pro- 
 
 down heresy, as is confessed : yea, and to klU the heretic : cMst'jeBiiB 
 yea, and to punish his soul everlastingly, which no sword ^fSerf™'^" 
 of steel can reach unto in any punishment comparable or -woundere. 
 imaginable. And therefore, in this case, we may say of 
 this spiritual soul-kiUing 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 soiils 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 
 are either naturally dead in sin, or alive in Christ. Ifbesoui- 
 dead in sm, 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, «i°5'^^*f„ 
 
 * ["Yet the very murderous leligion, is a capital crime, whether 
 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 
 
 t^JfpMt""' ^^^^ ^^^ ®o much prevent the means of spiritual life, as 
 of so™i™- one of these two : — either the force of a material sword, 
 life. 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, aUve for ever, Eom. vi. 8 ; and cannot 
 die a spiritual death. 
 
 Lastly, grant a man to be a false teacher, a heretic, a 
 
 soui-kiiiera Balaam, a spiritual witch, a wolf, a persecutor, breathing 
 
 the grace of out blasphemies against Christ and slaughters against his 
 
 Bayers! foUowers, as Paul did. Acts ix. 1, I say, these who appear 
 
 soul-kiUers to-day, by the grace of Christ may prove, as 
 
 Paul, soul-savers to-morrow : and saith Paul to Timothy, 
 
 1 Tim. iv. [16,] Thou shalt save thyself and them that hear 
 
 thee : which all must necessarily be prevented, if aU that 
 
 comes within the sense of these soul-killers must, as guilty 
 
 of blood, be corporally kiUed and put to death.^ 
 
 ' [" As for such as apostate from proclaim a general pardon for all 
 
 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 living, 
 methinks he should be of your mind. I pray descend to 
 Optatus, " who," saith the answerer, "justifies Macarius optatns ex- 
 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 qtiiver 
 of the ceremonial and typical state of the national church Persecutors' 
 
 •' ^ leave Chnst, 
 
 of the Jews, whose shadowish and figurative state vanished Moses^tor 
 at the appearing of the body and substance, the Sun of uce.'''™ 
 righteousness, who set up another kingdom, or church, 
 Heb. xii. [27,] ministry and worship: in which we find 
 no such ordinance, precept, or precedent of killing men by 
 material swords for religion's sake. 
 
 More particularly concerning Moses, I query what 
 commandment, or practice of Moses, either Optatus, or 
 the answerer here intend? Probably that passage of 
 Dent. xiii. [15,] wherein Mqses 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 slaying of the Israelitish man, and woman of riiineas's 
 Midian, was not for spiritual but corporal filthiness. '"Bsea. 
 
 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.J 
 
 N 2 
 
examined* 
 
 180 THE BLOUDY TENENT 
 
 to any minister of the gospel so to act, in any civil state 
 or commonwealth; although I believe in the chvirch of 
 God it is precedential, for either minister or people, to kill 
 and slay with the two-edged sword of the Spirit of Grod, any 
 such bold and open presumptuous sinners as these were. 
 
 Lastly, concerning Elijah: there were two famous acts 
 of Elijah of a killing nature : 
 
 First, that of slaying 850 of Baal's prophets, 1 Kings 
 xviii. [40.] ^ 
 
 Secondly, of the two captains, and their fifties, by fire, 
 &c. 
 riLu^urs ^°^ *^® ^^^* °^ these, it cannot figure, or type out, any 
 material slaughter of the many thousands of false prophets 
 in the world by any material sword of iron or steel : for 
 as that passage was miraculous,^ 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 Eliiah, as it was also of a miracu-i 
 
 consuming " 
 
 tafnslnr''' ^°"® uaturc, SO, secoudly, when the followers of the Lord 
 panfonHy Jcsus, Luke ix. [54,J proposed such a practice to the Lord 
 fire. (iieouB- jgg^g^ fQj. injury ofiered 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-ichrist 
 
 ' [" The text numbereth them 450 of Israel, to put to death 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 so many thousand peoplu 
 
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 brought by 
 ■ Optatus, that methinks Optatus and the answerer himself 
 might rest satisfied. 
 
 I win not trouble you with Bernard's argument from 
 Eom.xiii.,, which you have already on that scripture so 
 largely answered. But what think you, lastly, of Calvin, 
 Beza, and Axetius ? 
 
 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. 
 
 ' [See 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- 
 wards seventy years in Babylon: all which times they 
 differed ifl 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, Theudaeans and Samaritans, beside the common 
 religion of the Jews, and Christ and his apostles. All 
 which differed from the common religion of the state, 
 which was like the worship of Diana, which almost the 
 whole world then worshipped. Acts xix., xx. 
 
 " All these lived under the government of Caesar, being 
 nothing hurtful unto the commonwealth, giving 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 : — ^ 
 
 "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 tur- 
 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 
 
 •notion, 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. LXXVIII. 
 
 Truth. I here observe the answerer's partiality, that 
 none but such as truly fear God should enjoy liberty of 
 conscience; whence the inhabitants of the world must 
 either come into the estate of men fearing God, or else 
 dissemble a religion in hypocrisy, or else be driven out of 
 the world. One must follow. The first is only the gift 
 of God; the second and third are too commonly practised 
 upon this ground. 
 
 Again. Since there is so much controversy in the world 
 where the name of Christ is taken up, concerning the true 
 church, the ministry, and worship, and who are those that 
 truly fear God ; I ask, who shall judge in this case, who be / ) 
 they that fear God? ' 
 
 It must needs be granted, that such as have the power Dangerous 
 of suffering, or not suffering such consciences, must judge: quencei 
 
 flowing 
 
 and then must it follow, as before I intimated, that the 'r»™ *« 
 
 civil magis- 
 
 civil state must judge of the truth of the spiritual; andi'™'™{"^' 
 then magistrates fearing or not fearing God, must judge of "a^V 
 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 I 
 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, wliicli they transfer to their 
 The world magistrates and officers : or else, that .there are no lawful 
 
 turned up- o 
 
 Bide down, kingdoms, citics, or towns in the world, in which a man 
 may live, and unto whose civil government he may sub-, 
 mit: andjthen, 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 nunis- 
 
 The wonder- pit i n -k-t -r-\ t ^ 
 
 answer of tcrs 01 the churchcs of New England wrote m answer to 
 
 the minis- _ *^ 
 
 chm-ch of ° *^® thirty-two questions sent to them by some ministers of 
 Snd toThe ^^^ England,' viz., that although they confessed them to 
 Se'ohurch be such persons whom they approved of far above them- 
 
 ofOldEng-; 1 , . , . , ■■• T T 
 
 land. j selves, yea, who were m 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, 
 j. they then could not approve their civil cohabitation with 
 them, and, consequently, could not advise the magistrates 
 to suffer them to enjoy a civil being within their 
 jurisdiction. 
 
 Hear, O heavens ! and give ear, O earth! yea, let the 
 heavens be astonished, and the earth tremble, at such an 
 answer as this from such excellent men to such whom 
 they esteem for godliness above themselves ! 
 
 ' [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- J'f^^nt"' 
 ences have been between the same ministers of the church Imongst 
 of England, some conforming, others leaving their livings, fear God. 
 friends, country, life, rather than conform; when others 
 again, of whose personal godliness it is nqt questioned, 
 have succeeded by conformity unto such forsaken (so f^°g''^J™bj,. 
 called) livings ? How great the present differences, even Splnd"** 
 amongst them that fear God, concerning faith, justification, nanteia ana 
 
 , _ _ non-cove- 
 
 and the evidence of it? concerning repentance and godly nantera.of 
 sorrow, as also and mainly concerning the church, the ™™y >™j , 
 matter, form, administrations, and government of it ? pmsom. 
 
 Let none now think that the passage to New England 
 by sea, or the nature of the coimtry, can do what only the I 
 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 ? 
 
186 THE BLOTJDY 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. • 
 
 "i^lelT er- Truth. Sweet Peace, if the civil court and magistracy 
 neoessMiij, must judge, as before I have written, and those civil courts 
 commonly, are as lawful, consisting of natural men as of godly per- 
 est upon the sons, then what consequences necessarily will follow I 
 
 most godly 
 
 persona. havc before mentioned. And I add, according to this 
 conclusion it must foUow, 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- Hence I could name the place and time when a godly 
 
 trme of per- ■*■ a J 
 
 driYea°the naau, a most desirable person for his trade, &c., yet some- 
 persoMout thing diifereut in conscience, propounded his willingness 
 and desire to come to dwell in a certain town in New 
 England ; it was answered by a chief of the place. This 
 man differs from us, and we desire not to be troubled. 
 So that in conclusion^ for no other reason in the world, 
 the poor man, though godly, useful, and peaceable, could 
 not be admitted to a civil being and habitation on the 
 common earth, in that wilderness, amongst them. 
 
 The latter part of the answer, concerning the heretic, 
 or obstinate person, to be excommunicated, and the 
 scandalous oflFender 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 persuar 
 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 trembUng 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 tJ° ™t°°*^ 
 spirit, and mind, and practice of the Prince of peace ; so 
 deeply guilty of the blood of soiils, 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, 1 
 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-comb, honey and milk 
 are under thy tongue ; oh I that these drops, these streams, 
 might flow without a stop or interruption ! 
 
 Truth. The glorious white troopers (Rev. xbr.) 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 shriU-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 were once believed, blessed Truth and 
 Peace should not so soon be parted. 
 
 Peace. Dear Truth, what welcome hast thou found of 
 late beyond thy former times, or present expectations ? 
 
 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 
 Mali^a^'^''* Charta of highest liberties, and good security given on all 
 chartii. jjajifjg for the preservation of it, how soon should every 
 brow; and house be stuck with olive branches ? 
 
 Peace. This heavenly invitation makes me bold once 
 more to crave thy patient ear and holy tongue. Error 's' 
 impatient and soon tired, but thou art light, and like the 
 Father of lights, unwearied in thy shinings. Lo here ! 
 what once again I present to thy impartial censure. 
 
A MODEL OF CHURCH AND CIYIL POWER; 
 
 COMPOSED BY 
 
 MR. COTTON AND THE MINISTERS OF NEW BNaiAND, 
 
 AND SENT TO THE OHUKOH AT SALEH, AS A FURTHER CONFIRMATION 
 
 OF THE BLOODT DOCTRINE OF PERSECUTION FOB 
 
 OACrSE OF CONSCIENCE, 
 
 EXAMINED AND ANSWERED. 
 
 CHAP. LXXXII. 
 
 Truth. What hast thou there ? 
 
 Peace. Here is a combination of thine own children a strange 
 
 ,.» -t . 1 . IIP 1 niodelofa 
 
 against thy very life and mine : here is a model, framed church and 
 
 ^^ '' •' common ^ 
 
 by many able, learned, and godly hands, of such a church JJ,^/Jj^g'^?J^ 
 and commonweal as wakens Moses from his unknown pafurnT"'' 
 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 : JJ^'^jtY'- 
 " Seeing God hath given a distinct power to church and e^. shl?; 
 commonweal, the one spiritual (called the power of the lu. iii^if ' 
 kevs\ the other civil (called the power of the sword), isa. xux. 23, 
 and hath made the members of 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 
 statie and the church may dispense their several governments 
 without infiingement 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 
 
 fea"ed'to™e '^^'^^er of the commouweal, being a member of the 
 
 m^stratcs' church, is subject to the laws of Christ's kingdom, and in 
 
 thin^?'"*' 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; Gral. 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 
 
 ^aJ'ei'''^ scripture, Isa. xlix. 23. Sometimes this scripture must 
 
 ' [" If princes be nursing fathers offensive goTermnent of the church: 
 to the church, then they are to pro- and yet may themselves, being mem- 
 vide that the children pf the church bers of the church, be subject to 
 be not nursed with poison instead of church censure in the offensive go- 
 milk. And in so doing they keep vemment 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 Christ 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. 
 contrary to this suggestion ; the government of the one 
 being of this world, the other not; the church helping 
 forward the prosperity of the commonweal by means only 
 ecclesiastical and spiritual ; the commonweal helping for- 
 ward her own and the church's felicity by means political f ihii.'it 2!' 
 or temporal: — ^the falls of commonweals being known toj 
 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-j 
 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 hgibus nus- 
 
 Jer. zxix. 7. 
 
 Ezra Til. 23, 
 
192 THE BLOUDY TENENT 
 
 quam vindicantur, by means of church discipline, sine vi et 
 
 ,,tumultu coercentur; the Christian liberty not freeing us 
 
 lifrom subjection to authority, but from enthralment and 
 
 ; [bondage unto sin."' 
 
 The civil ' ' Truth. Ans. From this conclusion, that the church, or 
 
 common- 
 
 Tp'S'"' kingdom of Christ, may be set up without prejudice of the 
 weXthe commonweal, according to John xviii. 36, My kingdom is 
 inconsist- not of tMs world, &c., I observe, that although the kingdom 
 
 ent, though •' ' ' ° ° 
 
 independent of Christ, the church, and the civil kingdom or govern- 
 
 the one on ' ' o o 
 
 the other, jjjgjj^ j^g ^ot 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 worship are appointed 
 and given by Christ to any civU state, town, or city, as is 
 
 ' [Under the influence of Calvin were regulated: but three courses 
 
 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, which gave 
 
 able with death. Imprisonment was rise to many civU commotions, to 
 
 inflicted for every immorality at the remove from oflBce under the state 
 
 instance of the church courts. Women persons excommunicated by the 
 
 were forbidden to wear golden oma- church. Henry's Das Leben 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 Genevaj that I confidently 
 deny. 
 
 The ordinances and discipline of Christ Jesns, though chiisfs or- 
 
 ^ •' o dmancesput 
 
 wrongfully and profanely applied to natural and unre- XSe^oity 
 generate men, may cast a blush of civility and moorality may mwe 
 upon them, as in Geneva and other places — for the shining morauz'e.but 
 
 , , ^ , , never Chris- 
 
 bnghtness of the very shadow of Christ's ordinances casts 'jf"'^^ 
 a shame upon barbarism and incivility — yet withal, I 
 affirm, that the misapplication of ordinances to unre- 
 generate and imrepentant 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 
 
 1 • 1 /. 1 r^ ' ' head, con- 
 
 which of these powers under Christ is the greatest, as it oeming su- 
 
 ^ o ' penority of 
 
 hath been under anti-christ, we conceive, first, that the g^°^''°^"- 
 power of the civil magistrate is superior to the church iux.'zs?' 
 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.j4, 
 
 John'viii.n, 
 
 church is temporal, not spiritual ; and all the power the ^nd that 
 
 •^ ^ ^ judmum of , 
 
 church hath over the magistrate is spiritual, not temporal. jny^jJ-J'j 
 And as the church hath no temporal power over the ia*<mVorM. 
 magistrate, in ordine ad bonum spirituale ; so the magistrate cmSiL"'" 
 
 o 
 
194 THE BLOUDY TENENT 
 
 hath no spiritual power over the church in ordine ad bomim 
 temporale. 
 
 " Secondly, the delinquency of either party caUeth 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, Eom, xiii. 3. So that if the church offend, 
 the offence of the church calleth upon the civil magistrate, 
 either to seek the healing thereof as a nursing father, by 
 his own grave advice and the advice of other churches ; or 
 else. If he cannot so prevail, to put forth and exercise the 
 superiority of his power in redressing what is amiss, 
 according to the quality of the offence, by the course of 
 civil justice. 
 
 " On the other side, if the magistrate being a member 
 
 of the church shall offend, the offence calleth upon the 
 
 church either to seek the healing thereof in a brotherly 
 
 way, by conviction of his sin ; or else, if they cannot 
 
 prevail, then to exercise the superiority of their power in 
 
 removing of the offence, and recovering of the offender, 
 
 by church censures.'' 
 
 Answer, f- Trutli. If the end of spiritual or church power is bonum 
 
 Vspirituale, a spiritual good: and the end of civil or state 
 
 power is honum temporale, a temporal good ; and secondly, 
 
 if the magistrate have no spiritual power to attain to his 
 
 A oontradic- temporal end, no more than a church hath any temporal 
 
 make the powcr to attain to her spiritual end, as is confessed : — I 
 
 magistrate ^ ^ 
 
 judgeTnspi- demand, if this be not a contradiction against their own 
 SSs, and disputes, tcnets, and practices, touching that question of 
 no spiritual pcrsecutlon for cause of conscience. For if the magistrate 
 be supreme judge, and so, consequently, give supreme 
 judgment, sentence, and determination, in matters of the 
 first table and of the church, and be custo's utriusque tabula, 
 [the] keeper of both tables (as they speak), and yet have 
 no spiritual power as is affirmed — how can he determine 
 
 power. 
 
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 puU them i 
 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 his practice as a transcendent 
 delinquent, 
 
 Now for civil power, these worthy authors confess that ike oivu 
 the government of the civil magistrate extendeth no fur-S t"^™'* *° 
 ther than over the bodies and goods of the subject, andloTCrtij'e'" 
 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 temporah, he hath no spiritual JJ^JP""' 
 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 
 
196 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. 
 1 Now I demand, if the church be a delinquent, who 
 jshaU judge ? It is answered, the magistrate. Again, if 
 
 tiat'ea^d* the magistrate be a delinquent, I ask who shall judge? 
 
 bytheau-' It is auswcred, the church. Whence I observe — which is 
 
 thor'a 
 
 grounds at moustrous in all cases in the world — that one person, to 
 
 one and the ^ ' 
 
 in™ne*Md ^^itj ^^ church or magistrate, shall be at one time the 
 causT.'made delinquent at the bar and the judge upon the bench. 
 on'the ^^^ This is clcar thus : The church must judge when the 
 
 bench and , rp i i i 
 
 deiinqnents magistrate offcuds ; and yet the magistrate must judge 
 when the church offends. And so, consequently, in this 
 case [the magistrate] must judge, whether she contemn 
 civil authority in the second table, for thus dealing with 
 him : or whether she have broken the rules of the first 
 table, of which (say they) God hath made him keeper and 
 conserver. And therefore, though the church make him a 
 delinquent at the bar, yet by their confession God hath 
 made him a judge on the bench. What blood, what tu- 
 mults, have been and must be spilt upon these grounds ? 
 f Peace. Dear Truth, no question but the church may 
 punish the magistrate spiritually, in spiritual cases ; and 
 
OF PERSECUTION DISCUSS'd. 197 
 
 the magistrate may punish the church civilly, in civil 
 cases ; but that for one and the same cause the church 
 must punish the magistrate, and the magistrate the church, I 
 this seems monstrous, and needs explication. t 
 
 Truth. Sweet Peace, I illustrate with this instance : A An niuBtra- 
 
 tioD, demon- 
 true church of Christ, of which, according to the authors' tie^cwfi*''*' 
 
 supposition, the magistrate is a member, chooseth and calls ^miotTa™ 
 
 one of her members to office. The magistrate opposeth. ai^llmei 
 
 The church, persuaded that the magistrates' exceptions are or chmoh 
 
 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 am 
 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 things of Christ. 
 
 I demand, what help hath any poor church of Christ in The punish- 
 this case, by maintaining this power of the magistrate to which °'^' 
 nunish the church of Christ, I mean In spiritual and soul- trate inflicts 
 
 t^ upon the 
 
 cases ? for otherwise I question not but he may put all the °f"i[''^,/°'j.g 
 members of the church to death justly, if they commit Jfe'^^^^f 
 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 wiU 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. 
 
 Peace. Some will here say, in euch a case either the 
 magistrate or the church must judge ; either the spiritual 
 or civil state must be supreme. 
 
 \_Truth.'\ I answer, if the magistrate be of another 
 religion, — 
 The true Fipst. What hath the church to iudge him beiuff with- 
 
 ■way of the JO o 
 
 p^ln out? 1 Cor. V. [12, 13.] 
 
 hrtwem ttie Sccoudly. If he be a member of the church, doubtless 
 
 the magis- the chuTch 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 oflfend 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 smard in vain, Kom. xiii. 4, to 
 correct any or all the members of the church. And this 
 I conceive to be the only way of the God of peace. 
 
 CHAP. LXXXVI. 
 
 The third head concerns the end of both these powers. 
 
 \_Peace.'\ "First, the common and last end of both is 
 God's glory, and man's eternal felicity. 
 
 " Secondly. The proper ends — 
 
 "First, of commonwealth, is the procuring, preserving, 
 increasing of external and temporal peace and felicity of 
 the state, in all godliness and honesty, 1 Tim. ii. 1, 2. 
 
 "Secondly, of the church, a begetting, preserving, 
 increasing of internal and spiritual peace and felicity of 
 the church, in aU 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 boimd 
 to see that outward peiace 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 
 sate. He must see that honesty be preserved within his 
 jurisdiction, or else the subject will not be bonus cives. 
 He must see that godliness as well as honesty be 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 maffistratus."* 
 
 * 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 wiidri? t^6 garden and the wilderness, as often I have intimated 
 
 worid'Se — 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. 
 
 mJ)nweai Now if godliuess be the worshipping and walking with 
 
 tythes"*^* G-od in Christ, is not the magistrate and commonweal 
 
 thaworSip charged more by this tenet with the worship and ordi- 
 
 nanoea, than nanccs of God, than the diTirch ? for the magistrate thev 
 
 the church. . . . ° •' 
 
 charge with the external 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. 
 The authors Peace. The truth is, as I now perceive, the best and 
 positions most godly of that judgment declare themselves never to 
 
 Q6V67 yfit 
 
 saw a true have sccn a true difference between the church and the 
 
 difference 
 
 chS ot*""^ world, and the spiritual and civil state ; and howsoever 
 
OF PERSECUTION DISCUSs'd. 201 
 
 these wortliy authors seem to make a kind of separation f'/'^^J^'' 
 from the world, and profess that the church must consist ^0^%'°' 
 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 stiU 
 lodge and dwell in the confused mixtures of the unclean 
 and clean, of the flock of Christ and herds of the world 
 together — I mean, in spiritual and religious worship. 
 
 Truth. For a more full and clear discussion of this 
 scripture, 1 Tim. ii. 1, 2, on which is weakly built such a 
 mighty btulding, I shall propose and resolve these four 
 queries. 
 
 CHAP. LXXXVII. 
 
 First, what is meant by godliness and honesty in this i Tim. ii. i, 
 
 2, diacussed. 
 
 place ? 
 
 Secondly, what may the scope of the Holy Spirit of 
 God be in this place ? 
 
 Thirdly, whether the civil magistrate was then custos 
 utriusque tabuIcB, 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 
 
 Answ. I find not that the Spirit of God here intendeth 
 the first and second table. 
 loZa^^L For, however the word iv(TE(3ila signify godliness, or the 
 Timo?i^° °' worship of God, yet the second word, o-Ejuvorijc, I find not 
 nifyherethe that it signifies such an honesty as compriseth the duties of 
 righteous- the sccond table, but such an honesty as signifies solemnity, 
 secondubie. gravity ; and so it is turned by the translator, Tit. ii. 7, ev 
 T^ BiSaaKoXiq aSia<l>Oopiav, atixvorryra, 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- 
 ritual 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's°s''iiM ■"• 3'iiswer, first, negatively; the scope is not to speak 
 o?Kmo?hy.' 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 two things : — 
 
 Sust^pray'^ First, for the peaceable and quiet state of the countries 
 
 dMTOmThe 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, l^^i^^f^ 
 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 weU with you. Which rule will hold in any 
 pagan or popish city, and therefore consequently arCp^'^^lj 
 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 solenm 
 and shining — ^profession of godliness, or God's worship, 
 according to Christ Jesus, is a blessed means to cause all 
 sorts of men to be affected with the Christian profession, 
 and to come to the same knowledge of that one God and 
 one Mediator, Christ Jesus. , All which tends directly 
 against what it is brought for, to wit, the magistrates' ForciDg of 
 forcing all men to godliness, or the worshipping of God. ^°^!| ^^^ 
 Which in truth causeth the greatest breach of peace, and pSee't'' 
 the greatest distractions in the world, and the setting up breachV 
 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. 
 
204 THE BLOUDY TENENT 
 
 CHAP. LXXXVIII. 
 
 Thirdly, I query, whether the civil magistrate, which 
 was then the Roman emperor, was keeper or guardian of 
 both tables, as is affirmed ? 
 Cfflta^""" Scripture and all history teU us, that those Caesars were 
 described. ^^^ ^^^j ignorant, without God, without Christ, &c. ; but 
 professed worshippers, or maintainors, 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 
 
 ^°h*''christ ®^*^ii^*l appoint such ignorant, such idolatrous, such 
 
 ersand*"'*" wickcd, and such cruel persons to be his chief officers 
 
 wa^ohmoL"' and deputy lieutenants under himself to keep the worship 
 
 of God, to guard his church, his wife. No wise and 
 
 loving father was ever known to put his child, no not 
 
 his beasts, dogs, or swine, but unto fitting keepers. 
 
 Men judge it matter of high complaint, that the records 
 of parliament, the king's children, the Tower of London, 
 the great seal, should be comtmitted 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, who had the charge of establishing, reforming — 
 and so, consequently, of keeping the first table — the 
 church, God's worship, &c., were notoriously wicked, 
 idolatrous, &c. 
 
 Truth. I must then say, the case is not alike ; for when 
 the Lord appointed the government of Israel after the 
 rejection of Saul, to establish a covenant of succession in 
 the type unto Christ, let it be minded what pattern and 
 precedent it pleased the Lord to set for the after kings of 
 Israel and Judah, in David, the man after his own heart. 
 
 But now the Lord Jesus being come himself, and 
 having fulfilled the former types, and dissolved the n pleased 
 national state of the church, and established a more Lord Jesm, 
 
 , in the first 
 
 spiritual way of worship all the world over, and appointed inatitition 
 a spiritual government and governors, it is well known "^^^ jf„. 
 what the Roman Csesars were, under whom both Christ 1^" ^"^ 
 Jesus himself^ and his servants after him, lived and dots, as"' 
 suffered ; so that if the Lord Jesus had appointed any he might 
 
 ■*■■*■ commit the 
 
 such deputies — as we find not a tittle to that purpose, nor ^™^°[ •■» 
 have a shadow of true reason so to think — ^he must, I say, 
 in the very first institution, have pitched upon such per- 
 sons for these custodes utriusque tabula, keepers of both 
 tables, as no man wise, or faithful, or loving, would have 
 chosen in any of the former instances, or cases of a more 
 inferior nature. 
 
 Beside, to that great pretence of Israel, I have largely 
 spoken, to. 
 
 Secondly. I ask, how could the Roman Casars, or any 
 
206 THE BLOUDY TENENT 
 
 ciTil magistrates, be custodes, keepers of tlie 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 tem-porah (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 
 
 appointed gave the care and charge of the churches, and by whom 
 
 MdwOTsM ^^ Lord Jesus chained Timothy, 1 Tim. vi. 14, to keep 
 
 those commands of the Lord Jesus without spot until his 
 
 coming ? 
 
 These keepers were called the foundation of the church, 
 Eph. ii. 20, and made up the crown of twelve stars about 
 the head of the woman, Eev. xii. 1 ; whose names were 
 also written in the twelve foundations of [the] New 
 Jerusalem, Kev. xxi. 14. 
 
 Yea, what keepers then are the ordinary officers of the 
 church, appointed to be the shepherds or keepers of the 
 flock of Christ; appointed to be the porters or door- 
 keepers, and to watch in the absence of Christ? Mark xiii. 
 34 ; Acts XX. [28— 31.J 
 
 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 Fourthly. I ask, whether in the time of the kings of 
 Byrians, &~., Israel and Judah — ^whom I confess in the typical and 
 
 not charged "^ ■*■ 
 
 woKht" al 'i^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 Ammon- j„4ah"ta°' 
 ites, Moabites, Philistines, were also constituted and aund ty'p™" 
 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 Koman emperors yreve 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, constan- 
 
 ^ tine, Theo- 
 
 Theodosius, and others, were made to believe that they <^?^™, *<=■> 
 
 ' ' >> miS'in- 
 
 were the antitypes of the kings of Judah, the church of '°™^*' 
 God ; and Henry VIII. was told that that title. Defensor 
 fidei, defender of the faith, though sent him by the pope 
 for writing against Luther, was his own diadem, due unto 
 him from Heaven. So likewise since, the kings and queens 
 of England have been instructed. 
 
 Truth. But it was not so from the beginning, as that 
 very difference between the national state of the church 
 of God then, and other kings and magistrates of the world, 
 not so charged, doth clearly evince, and leadeth us to the 
 spiritual king of the church, Christ Jesus, the king of 
 Israel, and his spiritual government and governors therein. 
 
 Fifthly. I ask, whether had the Roman Caesars more 
 charge to see all their subjects observe and submit to the 
 worship of God in their dominion of the world, than a Masters or 
 master, father, or husband now, under the gospel, m his ™der the 
 
 ' ' o JT •» gospel, not 
 
 family? t^^^i^" 
 
 Families are the foundations of government ; for what fromtoeS 
 
208 THE BLOUDY TENENT 
 
 own con- 
 sciences to 
 his. 
 
 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 dweU with her as a husband, if she be pleased to 
 dwell with him ? but, to be so far from forcing her from 
 her conscience unto his, as that if for his conscience' sake 
 she would depart, he was not to force her to tarry with him, 
 1 Cor. vii. Consequently, the father or husband of the 
 state differing from the commonweal in religion, ought not 
 to force the commonweal nor to be forced by it, yet is he to 
 continue a civil husband's care, if the commonweal will 
 live with him, and abide in civil covenant. 
 
 Now as a husband by his love to the truth, and holy 
 conversation in it, and seasonable exhortations, ought to 
 endeavour to save his wife, yet abhorring to use corporal 
 punishment, yea, in this case to child or servant : so ought 
 , the father, husband, governor of the commonweal, endea- 
 vour to win and save whom possibly he may, yet far from 
 the appearance of civil violence. 
 ehMg^eof Sixthly. If the Roman emperors were charged by 
 
 Bhip'wls'' Christ with his worship in their dominion, and their de- 
 left with the .. ^i TT IT,. rt-, 
 
 Roman mimou was over the world, as was the dommion of the 
 
 emperor, ^^ , , 
 
 bounder ^" Grrecian, Persian, and Babylonian monarchy before them, 
 
 whSe' world ^^° ®®^® ^'^^' ^^ *^^ whole world be forced to turn Christ- 
 
 garde'n° i^u — as afterward and since it hath pretended to do — who 
 
 spouM 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 
 
 to death. , /~,i . , . 
 
 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 wife and spouse to 
 such adulterers, his precious jewels to such great thieves 
 and robbers of the world, as the Roman emperors were, 
 what is the reason that he was never pleased to send any 
 of his servants to their gates to crave their help and Be'||j'^„°'™ 
 assistance in this his work, to put them in mind of their tora™"s'|r- 
 office, to challenge and claim such a service from them, civu magis- 
 
 ^'^ trAtfi for 
 
 according to their office, as it pleased God always to sendi'^'P'" 
 to the kings of Israel and Judah, in the like case ? matters. 
 
 Peace. Some will here object Paul's appealing to 
 CsBsar. 
 
 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 murder 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 comeliaess, notwithstanding that the civU 
 
210 THE BLOUDY TENENT 
 
 magistrate profess not the same but a contrary religion 
 and worship, in his own person and the country with 
 him? 
 
 Truth. I answer; the churches of Christ under the 
 
 Roman emperors did live in all godliness and Christian 
 
 gravity, as appears by all their holy and glorious practices, 
 
 which the scripture abundantly testifies. 
 
 Christ Jesus Sccoudlv. This flows from an institution or appoint- 
 
 hath left •' , . i /. , i t i 
 
 power in his meut of such a power and authority, left by the Lord 
 herser/pme Jesus to his apostlcs and churches, that no ungodliness or 
 idSroiTs™ dishonesty, in the first appearance of it, was to be 
 conn ly. ^ gugered, 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^have" ! *° abound with godliness and honesty, when they have 
 
 swne'L ! enjoyed least peace and quietness. Then, like those spices, 
 
 godliness I Cant. iv. 14, myrrh, frankincense, safiron, calamus, &c., 
 
 have enjoy-i they have yielded the sweetest savour to God and man, 
 
 quietness. I 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 brlght- 
 
 ; est in the darkest night : more heavenly in conversation, 
 
 I 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 T\hich they profess 
 
 ' to seek. 
 
OF PERSECUTION DISCUSs'd. 211 
 
 CHAP. XCI. 
 
 Peace. Dear Truth, it seems not to be unreasonable to 
 close up tbis passage with a short descant upon the asser- 
 tion, viz., " A subject without godliness will not be bonus 
 fir, a good man, and a magistrate, except he see godliness 
 preserved, will not be bonus magistratus." 
 
 Truth. I confess that without godliness, or a true wor- Few mafis- 
 shipping of God with an upright heart, according to God's men spiiuu- 
 ordinances, neither subjects nor magistrates can please ciiruuaniy 
 God in Christ Jesus, and so be spiritually or Christianly 
 good ; which few magistrates and few men either come to, 
 or are ordained unto: God having chosen a little flock 
 out of the world, and those generally poor and mean, 
 1 Cor. i. 26 ; James ii. 5, yet this I must remember you 
 of, that when the most high God created all things of 
 nothing, he saw and acknowledged divers sorts of good- Yet diver* 
 ness, which must still be acknowledged in their distinct 8°°^||«™» 
 kinds : a good air, a good ground, a good tree, a good """"^^ 
 sheep, &c. 
 
 I say the same in artificials, a good garment, a good 
 house, a good sword, a good ship. 
 
 1 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 
 
cities, king- 
 doms, sub- 
 jects, magiS' 
 trates, must 
 ba owned, 
 although 
 spiritual 
 goudneBS, 
 proper to the 
 
 212 THE BLOUDY TENENT 
 
 goodness. Hence the Lord Jesus, Matt. xii. [25j] 
 
 describes an ill state of a house or kingdom, viz., to be 
 
 divided against itself, which cannot stand. 
 
 ^otaMs of These I observe to prove, that a subject, a magistrate, 
 
 may be a good subject, a good magistrate, in respect of 
 
 civil or moral goodness, which thousands want ; and where 
 
 it is, it is commendable and beautiful, though godliness, 
 
 which is infinitely more beautiful, be wanting, and which 
 
 sta"e or" jis Only propcr to the Christian state,' the commonweal of 
 
 wanun'g." jlsrael, the true church, the holy nation, Ephes. Ji.; 
 
 1 Pet. ii. 
 
 Lastly, however the authors deny that there can be 
 bonus magistratus, a good magistrate, except he see all 
 godliness preserved; yet themselves confess that civil 
 honesty is sufficient to make a good subject, in these 
 words, viz., " He must see that honesty be preserved 
 within his jurisdiction, else the subject will not be bonus 
 cives, a good citizen ;" and doubtless, if the law of relations 
 hold true, that civil honesty which makes a good citizen, 
 must also, together with qualifications fit for a commander, 
 make also a good magistrate. 
 
 CHAP. XCII. 
 
 Peace. The fourth head is. The proper means of both 
 these powers to attain their ends. 
 
 " First, the proper means whereby the civil power may 
 and should ^ittain 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 the word, and state of the people. 
 
OF PERSECUTION DISCUSS'd. 213 
 
 " Secondly, the making, publishing, and establishing of 
 wholesome civil laws, not only such 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 Clu:ist, and the publishing of his 
 laws. 
 
 "Thirdly, electing and ordaining of such officers only 
 as Christ hath appointed in his word. 
 
 "Fourthly, to receive into their fellowship them that 
 are approved, and inflicting spiritual censures against them 
 that offend. 
 
 " Fifthly, prayer and patience in suffering any evil from 
 them that be without, who disturb their peace. 
 
 " So that magistrates, as magistrates, have no power of 
 setting up the forni 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 memhers 
 of the commonweal they may have power, of erecting or 
 altering forms of civil government, electing of civil officers, 
 inflicting civil punishments — ^no, not on persons 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 grnnt I infer, as before hath been touched, 
 
 originally ... 
 
 that the sovereign, original, and foundation of civil power, 
 lies in the people — ^whom they must needs mean by the 
 civil power distinct from the government set up: and if 
 so, that a people may erect and establish what form of 
 government seems to them most meet for their civil con- 
 dition. It is evident that such governments as are by 
 ythem erected and established, have no more power, nor for 
 
 and fanda- 
 nientaliy in 
 the people. 
 
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 
 
 govermng the church from the people — undeniably it Ji'^f'^J" "'^^ 
 follows, that a people, as a people, naturally considered, mMifrf™' 
 of what nature or nation soever in Europe, Asia, Africa, church," or 
 or America, have fundamentally and originally, as men, a the bands of 
 
 the people, 
 
 power to govern the church, to see her do her duty, to »■• comroon- 
 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 iheveiyin- 
 that the wudest Indians in America ought (and in their ^n" ™»<io 
 
 *-* ^ governors of 
 
 kind and several degrees do) to agree upon some forms of {,y°,J^"'''* 
 government, some more civil compact in towns, &c., some these°^ri' 
 less. As also, that their civil and earthly governments be "°'"' 
 as lawful and true as any governments in the world, and 
 therefore consequently their governors are keepers of the 
 church, of both tables, if any church of Christ should arise 
 or be amongst them: and therefore, lastly, if Christ have 
 betrusted and charged the civil power with his church, 
 they must judge according to their Indian or American 
 consciences, for other consciences it cannot be supposed 
 they should have. 
 
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 
 
 flourisiiing have long and long enjoyed civil peace and quiet, not- 
 
 the LOTd'" withstanding their religion is so corrupt, as that there is 
 
 sounded.""' not 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 Chron. 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 
 Christian church, which consequently hath been and is 
 afflicted with spiritual plagues, desolations^ and captivities, 
 for corrupting of that religion which hath been revealed 
 unto them. This appears by the seven churches ; and the 
 people of God, now so many hundred years in woful 
 bondage and slavery to the mystical Babel, until the time 
 of their joyful deliverance. 
 
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 doth still remain religious, 
 though conversant about civil matters." 
 
 Truth. Laws respecting religion are twofold. taws con- 
 
 First, such as concern the acts of worship and the wor- gi^.^tticr' 
 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 cwi. 
 merely concern the civil state, bodies, and goods of such 
 and such persons, professing these and these religions; 
 viz., that such and such persons, notorious for mutinies, 
 treasons, rebellions, massacres, be disarmed: again, that 
 no persons, papists, Jews, Turks, or Indians, be disturbed 
 at their worship, a thing which the very Indians abhor to The veiy in 
 
 '^ ° _ •' _ dians abhor 
 
 practise toward any. Also, that immunity and freedom *" "i'sturb 
 
 r J ^ J any con- 
 
 from tax and toll may be granted unto the people of such ^oraMp." 
 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 
 
 , , constitu- 
 
 persons from such and such a worship, because the civil uons pre- 
 
 ^ -"^ tended siTil 
 
 state judgeth It to be false : — e"cieSalt?- 
 
 That laws constraining to such and such a worship, "*'• 
 because the civU 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 aU 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, 
 
 j^"^',™"!' an oath may be spiritual, though taken about earthly 
 
 thfngs'mns? business ; and accordingly it will prove, and only prove, 
 
 Bpirituai. what before I have said, that a law may be civil though it 
 
 concern persons of this and of that religion, that is, as the 
 
 persons professing it are concerned in civil respects of 
 
 bodies or goods, as I have opened ; whereas if it concern 
 
 the souls and religions of men, simply so considered in 
 
 reference to God, it must of necessity put on the nature 
 
 of religious or spiritual ordinance or constitution. 
 
 Beside, it is a most improper and fallacious instance; 
 for an oath, being an invocation of a fl-ue or false God to 
 judge in a case, is an action of a spiritual and religious 
 nature, whatever the subject matter be about whiph it is 
 taken, whether civil or religious: but a law or constitution 
 may be civil or religious, as the subject about which it is 
 conversant is either civil, merely concerning bodies or 
 goods ; or religious, concerning soul and worship. 
 
 CHAP. XCIV. 
 
 Peace. Their fifth head is concerning the magistrates' 
 power in making of laws. 
 
 "First, they have power to publish and apply such civil 
 
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 power over the 
 bodies, goods, lands, liberties of a free people, but by their 
 free consents. And because free men are not free lords of 
 their own estates, but are only stewards unto God, 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 word of God. 
 
 " Secondly, in making laws about civil and indifferent 
 things about the commonwea,!, 
 
 " First, he hath no power given him of God to make 
 what laws he please, either in restraining from or con- 
 straining to the use of indifferent things; because that 
 which 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, 
 Quicquid non expedit, quatenus non expedit, non licet. 
 
 " Secondly, he hath no power to make any such laws 
 about indifferent things, wherein nothing good or evil is 
 shown to the people, but only on principally the mere 
 authority or will of the imposer, for the observance of them. 
 Col. ii. 21, 22 ; 1 Cor. vii. 23, compared with Eph. vi. 6. 
 
 " It is a prerogative proper to God 'to require obedience 
 of the sons of men, because of his authority and will. 
 
220 THE BLOUDY TENENT 
 
 "The will of no man is regula recti, unless first it be 
 regula recta. 
 
 " It is an BYil speech of some, that in some things the 
 will of the law, not the ratio of it, must be the rule of 
 conscience to walk by ; and that princes may forbid men 
 to seek any other reason but their authority, yea, when 
 they command frivola et dura. And therefore it is the 
 duty of the magistrate, in all laws about indifferent things, 
 to show the reasons, not only the will: to show the ex- 
 pediency, as well as the indifferency of things of that 
 nature. 
 
 " For we conceive in laws of this nature, it is not the 
 will of the lawgiver only, but the reason of the law which 
 binds. Ratio est rex legis, et lex est rex regis. 
 
 " Thirdly, because the judgment of expedient and 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, E.om. xiv. 14, 23, nor be 
 judged of contempt of lawful authority, because he is not 
 suddenly persuaded of the expediency of indifferent things; 
 for if the people be bound by Grod 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 
 
 authora 
 
 Truth. In this passage these worthy men lay down such i^rg/^o,,. 
 a ground as the gates of heU are not able to shake, con- rtenSerty 
 cerning the magistrates' walking in indifferent things : and science, 
 upon which ground that tower of Lebanon may be raised, i^ws of ciyi 
 
 ■*^ o •/ ' authority la 
 
 whereon there hang a thousand shields and bucklers, ^^^H'^ 
 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 indiiFerent things." And further they confess, that the 
 reason of the law, not the will of it, must be the rule of 
 conscience. And they add this impregnable reason, viz. 
 "If the people be bound to receive such laws without 
 satisfaction to conscience, then one cannot be punished 
 for following the other, in case he shall sin contrary to 
 Christ Jesus, who saith. If the blind lead the blind, they shall 
 both fall." 
 
 Hence I argue, if the civil magistrate have no power to f/JtL'con-' 
 restrain or constrain their subjects in things in their own have*power* 
 nature indifferent, as in eating of meats, wearing this or coMdonc^ 
 
 , ^^-in indiffer- 
 
 that garment, usmg this or that gesture ; but that they ent tilings 
 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 fall in first, 
 yet they shall [fall] in after him and upon him, to his 
 greater and more dreadful judgment. 
 
A threefold 
 guilt Ijing 
 upon civil 
 powers com- 
 
 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 
 worship, which 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? 
 
 Peace. Methinks I discern a threefold guilt to lie upon 
 
 . such civil powers as impose upon and enforce the conscience, 
 
 Sibject'a ° though not uuto the ministration and participation of the 
 
 worship, seals,^ yet either to depart from that worship which it is 
 
 persuaded of, or to any exercise or worship which it hath 
 
 not faith in. 
 
 First. Of an appearance of that Arminian, popish 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, Phil. 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. 
 
 Thirdly. A guilt of the hypocrisy of their subjects and 
 people, in forcing them to act and practise in matters of 
 
 ' [That is, baptism and the Lord's suppei.] 
 
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 p««oiis 
 
 •J may with 
 
 force his daughter, or the father of the commonweal force }OTced"o''° 
 all the maidens in a country to the marriage-beds of such Sey cmno? 
 and such men whom they cannot love, than the souls of to worship 
 
 where thejr 
 
 these and other subjects to such worship or ministry, «»""»' 
 which is either a true or false bed, Cant. i. 16. 
 
 Truth. Sweet Peace, your conclusions are undeniable, 
 and oh ! that they might sink deep into those noble and 
 honourable bosoms it so deeply concerns ! But proceed. 
 
 CHAP. XCV. 
 
 Peace. In that fifth head they further say thus : — 
 "Thirdly. In matters ecclesiastical we believe, first, 
 that civil magistrates have no power to make or constitute 
 laws about church affairs, which the Lord Jesus hath not 
 ordained in his word for the well-ordering of the church ; 
 for the apostle solemnly chargeth Timothy, and in him all 
 governors of the church, before God and the Lord Jesus 
 Christ, who is the only Potentate, the King of kings and 
 Lord of lords, that the commandment given by him for 
 the ordering of the church be kept without spot, unrebuke- 
 able, 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 divine ends, as the worship of God, and the 
 
224 THE BLOUDY TENENT 
 
 salvation of men's souls : and, therefore,no aw nor meani 
 can be devised by the wisdom or wit of man that can be 
 fit or able to reach such ends ; but use must be made of 
 such only as the divine wisdom and holy will of God hath 
 ordained. 
 
 " Secondly. We believe the magistrate's power in 
 making laws about church affairs, is not only thus limited 
 and restrained by Christ to matters which concern the 
 substance of God's worship and of church government, 
 but also such as concern outward order : as in rites and 
 ceremonies for uniformity's sake. For we find not in the 
 gospel, that Christ hath anywhere provided for the 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, Eom. xiv. 1 — 6. How much less in 
 things indifferent, where there may be no error on either 
 side. 
 
 " When the apostle directeth the church of Corinth, 
 that all things be done decently and in order, he meant not 
 to give power to church officers or to civil magistrates, to 
 order whatever they should think meet for decency and 
 order ; but only to provide that aU the ordinances of God 
 be administered in the church decently, without unnatural 
 or uncivil uncomeliness, as that of long hair, or women's 
 prophesying, or the like; and orderly, without confusion 
 or disturbance of edification, as the speaking of many at 
 once in the church. 
 
 " Thirdly. We do nevertheless willingly grant, that 
 magistrates, upon due and diligent search what is the 
 counsel and will of God in his word concerning the right 
 
OF PERSECUTION 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 ordering of 
 church affairs : both for the gathering of the church, and 
 the right administration of all the ordinances of God 
 amongst them, in such a manner as the Lord hath 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 ly the God of heaven : — -for why should thei's be 
 wrath against \the realm o/"] the king and his sons ? " 
 
 Truth. Dear Peace, methinks I see before mine eyes <i 
 wall daubed up, of which Ezekiel speaks, with untempered 
 mortar. Here they restrain the magistrate from making 
 laws, either concerning the substance or ceremony of 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, methinks I hear the voice of the people of God's uraei 
 
 ,,, desirous of 
 
 Israel, 1 Sam. vui. 5, Make us a king, that may rule over us saui's arm 
 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 TKNENT 
 
 civil magistrate, or direct Christians to petition him, to 
 publish, declare, or establish by his arm of flesh and earthly 
 weapons, the religion and worship of Christ Jesus ? 
 
 I find the beast and false prophet, whose rise and doc- 
 trine is not from heaven, but from the sea and earth, 
 dreadful and terrible, by a civil sword and dignity, 
 Eev. xiii. 2. 
 
 I find the beast hath gotten the power and might of the 
 kings of the earth. Rev. xvii. 13. 
 
 heade"™" But the Lamb's weapons are spiritually mighty, 2 Cor. 
 
 the Lamb X. [4,J &c., his sword is two-edged, coming out of his 
 
 their wea- mouth, 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 When that whore Jezebel stabbed Naboth with her pen, 
 
 caae 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 copfirmation, let all be ratified by the king's 
 authority, name, and seal, 1 Kings xxi. 8, 9. 
 
 Was not this recorded for all God's Naboths, standing 
 for their spiritual interests in heavenly things — typed out 
 by the typical earth and ground of Canaan's land — that 
 they through patience and comfort of the scriptures might 
 have hope ? Rom. xv. 4. 
 
 Again, I demand, who shall here sit [to] judge, whether 
 the magistrate command any other substance or ceremony 
 but what is Christ's ? 
 
 By their former conclusions, every soul must judge 
 what the magistrate commandeth, and is not bound, even 
 in indifferent things, to the magistrates' law, further than 
 his own soul, conscience, and judgment ascends to the 
 reason of it. Here, the magistrate must make laws for 
 that substance and ceremony which Christ appointed. 
 
OF PERSECUTION DISCUSs'd. 227 
 
 But yet he must not do this with his eyes open, but blind- 
 fold and hoodwinked ; for if he judge that to be the reli- 
 gion of Christ, and such to be the order therein, which 
 their consciences judge otherwise, and assent not to, they 
 profess they must submit only to Christ's laws, and there- 
 fore they are not bound to obey him. 
 
 Oh ! what is this but to make use of the civil powers civu powers 
 
 ^ abused aa a 
 
 and governors of the world, as a guard about the spiritual f^fb^J''""' 
 bed of soul-whoredoms, in which the kings of the earth ttoSms. 
 commit spiritual fornication with the great whore. Rev. 
 xvii. 2, — as a guard, while the inhabitants of the earth 
 are drinking themselves drunk with the wine of her 
 fornication ? 
 
 But oh ! what terrifyings, what allurings are in Jere- 
 my's curse and blessing ! Jer. xvii. [5,] Cursed is the man 
 that trusteth in man, that maketh flesh his arm, — too, too 
 common in spiritual matters — and whose heart departeth 
 from Jehovah : he shall be as a heath in the wilderness — even 
 in the spiritual and mystical wilderness — and shall not see 
 when comfort comes, but shall abide in drought in the wilder- 
 ness, in a barren land, &c. 
 
 CHAP. XCVI. 
 
 Peace. Oh! what mysteries are these to flesh and blood! 
 how hard for flesh to forsake the arm thereof! But pass 
 , on, dear Truth, to their proof propounded, Ezra vii. 23, 
 wherein Artaxerxes confirmed by law whatever was com- 
 manded by the God of heaveli. 
 
 Truth. In this scripture I mind, first, the people of God J^'^,' ™v,23, 
 captivated imder the dominion and government of the 
 kings of Babel and Persia. 
 
 Q 2 
 
228 THE BLOUDY TENENT 
 
 Secondly. Artaxerxes's favour to these captives, 
 
 1. Of freedom to their consciences. 
 
 2. Of botmty towards them. 
 
 3. Of exempting of some of them from common 
 charges. 
 
 Thirdly. Punishments on oiFenders. 
 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 Concerning the people of God the Jews, they were as 
 pcts?^'"'^ lambs and sheep in the jaws of the lion, the dearly he- 
 spirituais. loved of Hs soul under the devouring tyrants of the world, 
 both the Babylonian and the Persian, far from their own 
 nation and the government of their own anointed kings, 
 the figures of the true King of the Jews, the Lord Jesus 
 Christ. 
 
 In this respect it is clear, that the Jews were no more 
 subject to the kings of Babylon and Persia in spiritual 
 things, than the vessels of the sanctuary were subject to 
 the king of Babel's use, Dan. v. 
 
 Concerning this king, I consider, first, his person : a 
 gentile idolater, an oppressing tyrant, one of those 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 things ? 
 ISs' Secondly. Consider his acts of favour, and they wiU not 
 
 wonderfully amouut to a positivc command that any of the Jews 
 
 mollifled in i -n i 
 
 towards should go Up to build the temple, nor that any of them 
 P'°- 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 foirnd Nehemiah and Daniel, and others of God's 
 people have and shall find, so often as it pleaseth him to 
 honour them that honour him before the sons of men. 
 
 Peace. Who sees not how little this scripture contributes 
 to their tenent? But why, say some, should this king 
 confirm all with such severe punishments ? and why for all 
 this should Ezra give thanks to God, if it were not 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 Nebuchaa- 
 
 . . « iY» ■ 1 nezzar, Da- 
 
 terrors and convictions of an affinghted conscience ? >^™. »nii 
 
 ° 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. iii. and vi., 
 and Ezra i. and vii., &c. ; and yet as far from being 
 charged with, as they were from being affected to, the spi- 
 ritual crown of governing the worship of God, and the 
 conscience of his people. 
 
 It is true, Ezra most piously and justly gave thanks to f^^ 
 God for putting such a thing into the heart of tlie king ; {^"gg'" *■" 
 but what makes this a pattern for the laws of civil gover- amtald"' 
 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 THE BLOUDY TKNENT 
 
 the king, viz., to restrain upon pain 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, oifer sacrifice, observe the fasts and feasts of 
 Israel ? Yea, did God put it into the king's heart to send 
 Levites into all the parts of his dominion, compelling them 
 to hear ? which is but a natural thing, as some unsoundly 
 speak,* unto which all are bound to submit, 
 
 WeU, however, Ezra gives thanks to God for the king ; 
 Sidvli^"^ and so should all that fear God in all countries, if he 
 ward the would plcasc to put it into the hearts of the kings, states, 
 
 consciences it in<ii>>-i 
 
 of their and paruaments, to take off the yokes of violence, and 
 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 
 God's Ezras and Israelites now, to acknowledge the care 
 and charge of God's worship, church, and ordinances, to lie 
 upon the shoulders of Artaxerxes, or any other civil 
 prince or ruler. 
 
 notam'Tn'^ Lastly. For the confirmation or ratification which 
 
 Hon*™*" t^ey suppose magistrates are bound to give to the laws of 
 Christ, I answer, God's cause, Christ's truth, and the two- 
 edged sword of his word, never stood in need of a tempo- 
 ral sword or a himian 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. 
 
 the'e^xSi- The result and sum of the whole matter Is this: — 
 
 pies of gen- -, y , •. /-hi 
 
 tile kings 1. it may please God sometmies to stir up the rulers of 
 
 decreeuig ^ 
 
 wSi^'ta * ^^^'^ *° permit and tolerate, to favour and countenance, 
 scriptuie. (jo^'g people in their worships, though only out of some 
 
 ' [See Bi-oadmead Records, Introd. pp. xli., Ixxxvii. | 
 
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 aU men from thi3 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 ? 
 
 "AU 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, 
 Eom. xiii. 1, as Christ himself and the apostles were in 
 their places wherein they lived. And therefore to exempt 
 the clergy, as the papists do, from civil subjection, and to 
 say that generatio clerici is corruptio subditi, is both sinful 
 and scandalous to the gospel of God ; and though all are 
 equally subject, yet church members are more especially 
 bound to yield subjection, and the most eminent most 
 especially bound, not only because conscience doth more 
 strongly bind, but also because their ill examples are 
 
232 THE BLOUDY TENENT 
 
 more infectious 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 the 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 wholesome laws, Exod. 
 xxii. 20 ; Levit. xxiv. 16 ; Deut. xiii. 5, and xviii. 10." 
 
 Truth. "What concerns this head in civil things, I gladly 
 subscribe unto : what concerns heresy, blasphemy, &c., I 
 have plentifully before spoken to, and shall here only say 
 two things. 
 
 First. Those scriptures produced concern only the peo- 
 ple of God in a church estate, and must have reference 
 only to the church of Christ Jesus, which, as Mr. 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 which 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 ip the world. 
 The law of Sccondly. If the rulers of the earth are bound to put 
 
 putting to "^ It 
 
 phfmers^of ^^ death all that worship other gods than the true God, or 
 off'aii'hil^'ls that blaspheme (that is, speak evil of in a lesser or higher 
 Jews of par- degree) that one true God : it must unavoidably follow, 
 his blood, that the beloved for the Fatlier'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, he should do more Argument 12.] 
 than he hath any word of Christ to 
 
for 
 conscience. 
 
 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 kingdoms o£'^^^^^^'^^'^^ 
 the world, must generally be put to the sword, if they "^^ac°e^j 
 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 
 magistrate keeping him under safe ward should send the 
 offender first to the church to heal his conscience, still 
 provided that the church be both able and willing 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 his conscience. Tit. iii. 10. 
 
 " Secondly, in private offences how the magistrate may 
 proceed, see chap. xii. It is not material whether the 
 church or magistrate take it first in hand. Only with 
 this caution, that if the state take it first in hand, they are 
 not to proceed to death or banishment, until the church 
 hath taken their course with him, to bring him to repent- 
 ance, provided that the church be willing and ready 
 thereunto. 
 
 " Secondly, in such sins wherein m^n 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 hcrcsy is against light of conscience, yet — to pass 
 
 fident as . . 
 
 r°th*^ 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 fondamentals — ^how do all idolaters after 
 hght presented, and exhortations powerfully pressed, 
 either Turks or pagans, Jews or anti-christians, strongly 
 even to the death hold fast, or rather are held fast by, 
 their delusions. 
 
OF PERSECUTION DISCUSs'd. 235 
 
 Yea, God's people themselves, being deluded and cap- ^"wXm '* 
 tivated, are strongly confident even against some ftinda- be'tounTob' 
 mentals, especially of worship : and yet not against the tundamentai 
 
 errors, in 
 
 light, but according to the light or eye of a deceived wm* ^^- 
 conscience. £Sn. 
 
 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 world can neither by force or fraud 
 prevent his time. 
 
 Is it not said of anti-christians, 2 Thess. ii., that God strong deia- 
 hath sent them strong delusions ? so strong and efiBcacious 
 that they believe a lie, and that so confidently, and some 
 so conscientiously, that death itself cannot part between 
 the delusion and their conscience. 
 
 " Again, the magistrate, say they, keeping him in safe 
 ward : that is, the heretic, the blasphemer, idolater," &c. 
 
 Peace. I here ask all men that love even the civil peace, 
 where the Lord Jesus hath spoken a tittle of a prison or 
 safe ward to this purpose ? 
 
 Truth. We find indeed a prison threatened by God to 
 his irreconciled enemies, neglecting to account with him. 
 Matt. V. 25. 
 
 We find a prison into which persecutors cast the saints. 
 So John, so Paul, and the apostles, Matt. xiv. 10, &c.. 
 
236 THE BliOUDY TENENT 
 
 were cast ; and the great commander of, and caster into 
 prison, is the devil, Eev. ii. 10. 
 Spiritual "WTe find a spiritual prison, indeed, a prison for spirits, 
 1 Pet. iii. 19, the spirits formerly rebellious against Christ 
 Jesus, speaking by Noah unto them, now kept in safe 
 ward against the judgment of the great day. 
 
 In excommunication, a soul obstinate in sin is delivered 
 to Satan his jailor, and he keeps him in safe ward, until it 
 pleaseth God to release him. 
 
 There is a prison for the devil himself a thousand years, , 
 Eev. 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. 
 apMin/ed'" But neither amongst these, nor in any other passage of 
 prisOTs^fOT tlie New Testament, do we find a prison appointed by 
 of um°&c" Christ 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 prisous may wcU be called the bishops' prisons, the 
 
 pope's, the devil's prisons. These inquisition-houses have 
 
 ever been more terrible than the magistrate's. 
 
 At first, persecuting bishops borrowed prisons of the 
 civil magistrate, as now their successors do stUl 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 PEKSECUTION 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,] i^''"' mother 
 like mother like daughter? So the mother of whoredoms, da^shtw- 
 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. Methinks 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. conscienco 
 [25,] If peradventure, God will give them repentance ; and healed and 
 how strong delusions are, and believing of lies, and how 
 hard it is to be undeceived, especially in spirituals ! 
 
 Truth. And as it may so prove, when a heretic indeed 
 is brought to this college of physicians to have his 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 
 whippings 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 heaung of 
 
 , nil • -i i- 1 i- consciences. 
 
 spouse m such a way ? and how common is it tor heretics 
 either to be desperately hardened by such cruel courses 
 (yet pretending soul-healing), or else through fear and 
 
■wounded 
 consciences. 
 
 238 THE BLODDY TENENT 
 
 terror to practise gross hypocrisy, even against their con- 
 sciences. So that these chirurgeons and physicians pre- 
 tending to heal consciences by such a course, wound them 
 deeper, and declare themselves chirurgeons and physicians 
 of no value. 
 
 Peace. But what think you of the proviso added to 
 their proposition, viz., " Provided the church be able and 
 willing ?" 
 
 Truth. Doubtless this proviso derogates not a little from 
 
 the nature of the spouse of Christ. For she, like that 
 
 Christ's gracious woman, Prov. xxxi. 26, openeth her mouth with 
 
 , spouse able ° 
 
 andwuung tgisdom, and in her tongue is the law of grace: she is the 
 ,_ pillar and ground of truth, 1 Tim. iii. 15, the golden candlcT 
 stick from whence true light shineth: the angels or 
 ministers thereof able to try false apostles. Rev. ii. 2, and 
 convince the gainsayers. Tit. i. 9. 
 
 Again, according to their principles of suppressing per- 
 sons and churches falsely worshipping, how can they 
 permit such a blind and dead church not able and willing 
 to heal a wounded conscience ? 
 
 Peace. What should be the reason of this their expression? 
 
 Truth. Doubtless their consciences tell them how few 
 of those churches which they yet acknowledge churches, 
 are able and willing to hold forth Christ Jesus the Sun of 
 righteousness, healing with his wings the doubting and 
 afflicted conscience. 
 
 Lastly, their conscience tells them, that a servant of 
 Christ Jesus may possibly be sent as a heretic to be 
 healed by a false church, which church will never be 
 willing to deal with him, or never be able to convince him.' 
 
 Peace. Yea, but they say, "by such a course the 
 magistrate shall convince such a one's conscience that he 
 seeks his good," &c. 
 
 Truth. If a man thus bound be sent to a church to be 
 
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; ^n^Xrch 
 [or as] the mouse disputes with a terrible persecuting cat, ^uff^ 
 who while she seems to play and gently toss, yet the con- JarwHh'he 
 elusion is a proud, insulting, and devouring cruelty. "11™ '^e 
 
 Tz* i-j-'-L ■ i/».i/»i- n witness as a 
 
 11 no neretic, but an innocent and faithful witness of ""nwitiia 
 
 Iamb in hia 
 
 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 ? 
 
 "Peace. They add, "The censure, this way, proceeds 
 with more power and blessing." 
 
 Truth. All power and blessing is from the blessed Son 
 of God, unto whom all power is given from the Father, in 
 heaven and earth. He hath promised his presence with 
 his messengers, preaching and baptizing, to the world's 
 end, ratifying in heaven what they bind or loose on earth. 
 
 But let any man show me such a commission, 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 df God and the king, and sanctifying the 
 plotted and intended murder with a day of humiliation, Pereecutora 
 
 * *' •' endure not 
 
 may seem to take away all excuse, and to conclude the ^^^^ 
 blasphemer worthy to be stoned. But Jehovah, the God 
 of recompences (Jer. li. 56), when he makes inquisition 
 for blood, will find both Jezebel and Ahab guilty, and 
 make the dogs a feast with the flesh of Jezebel, and leave 
 not to Ahab a man to piss against the wall ; for (as Paul 
 in his own plea) there was nothing committed worthy of 
 
240 THE BLOUDY TENENT 
 
 death : and against thee, O king, saith Daniel, I have not 
 sinned (Dan. vi. 22) in any civil fact against the state. 
 
 CHAP. C. 
 
 Peace. Their eighth question is this, viz., what power 
 magistrates have about the gathering of churches ? 
 
 " First, the magistrate hath power, and it is his duty to 
 encourage and countenance such persons as voluntarily 
 join themselves in holy covenant, both by his presence (if 
 it may be) and promise of protection, they accepting the 
 right hand of fellowship from other neighbour churches. 
 
 " Secondly, he hath power to forbid aU idolatrous and 
 corrupt assemblies, who offer to put themselves under 
 their patronage, and shall attempt to join themselves into 
 a church-estate, and if they shall not hearken, to force 
 them therefrom by the power of the sword, Ps. ci. 8. 
 For our tolerating many religions in a state in several 
 churches, besides the provoking of God, may in time not 
 only corrupt, leaven, divide, and so destroy the peace of 
 the churches, but also dissolve the continuity of the state, 
 especially ours, whose waUs 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 Ms 
 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 extraordinary prophet, Jonah iii. 
 And Eglon, the king of Moab, hearing that Ehud 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 
 church, 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 J^^-^'J^^'^g 
 doers, I shall speak more largely on the eleventh head or os tKi- 
 
 B 
 
242 THE BLOUDY TENENT 
 
 ed exami- question, in the differences between that and all other 
 
 lands. 
 No land of At present I answer, there is no holy land or city of the 
 ho^Tty °'" Lord, no kins of Sion, &c., but the church of Jesus 
 
 now. JO' T> •■ n 
 
 Christ, and the King thereof, according to 1 Pet u. 9, 
 Ye are a holy nation ; and Jerusalem is the holy people of 
 God in the true profession of Christianity, Heb. xii.. Gal. 
 iv., and Eev. 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- jf Qhrist Jesus had intended any difference of place, 
 
 ence of j l 
 
 Ss Bhfoe cities, or countries, doubtless Jerusalem and Samaria had 
 Is ™°be?" been thought of, or the cities of Asia, wherein the Chris- 
 coming, of tian religion was so gloriously planted. 
 jesu8. But the Lord Jesus disclaims Jerusalem and Samaria 
 
 from having any respect of holiness more than other cities, 
 John iv. 21. 
 
 And the Spirit of God evidently testifieth that the 
 churches were in the cities and countries, not that the 
 whole cities or countries were God's holy land and cities, 
 out of which all false worshippers and wicked persons 
 were to be cut, Rev. ii. and iii. 
 
 The devil's throne was in the city of Pergamos in 
 respect of the state and persecution of it, and yet there 
 was also the throne of the Lord Jesus set up in his 
 church or worshippers in Pergamos, out of which the 
 Balaamites, and Mcolaitanes, and every false Vorshipper, 
 were to be cast, though not out of the city of Pergamos : 
 for then Pergamos must have been thrown out of Perga- 
 mos, and the world out of the world. 
 
OF PERSECUTION DISCUSS D. 243 
 
 CHAP. CI. 
 
 Peace. Oh! that my head were a fountain, and mine 
 eyes rivers of ^;earsJ 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 pre- 
 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. j^^te^'^to? 
 be literally to be applied to cities, towns, and countries in ^™°'^"- 
 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, I 
 every wicked person and evil doer, must be hanged or j 
 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 i 
 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 earJy 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 ratistSj and would soon become ana- 
 assembly, and when summoned before baptists. To this the ministers made 
 
 B 2 
 
244 THE BLOUDY TENENT 
 
 EnliuHe- Peace. It will not be offence to charity to make con- 
 Amerkil jecture : first, herein New England churches secretly call 
 E'irop"^"' 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. 
 En*iS''er- Sccondly, if such members of Old England should be 
 b'reth?en''o°f suffered to enjoy their consciences in New England — 
 to cnjof™ however it is pretended they would profane ordinances for 
 sciences, lest which they are unfit (as true it is in that natural persons 
 
 their own 
 
 numbers are uot fit for spiritual worship), yet this appears not to 
 own, o'l-^at ^^ *^^ bottom, for in Old England the New English join 
 g'eatnMs of With Old iu the mluistratiou of the word, prayer, singing, 
 asBembiies Contribution, maintenance of the ministry, &c. — If, I say, 
 
 and Tnainte- iii ' ii n t ' 
 
 nances de- they should set up churches after their conscience, the 
 
 crease. •/ x 
 
 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 
 
 repl}', " 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 En^:'land in the 
 
 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, fii;st (and here being no scripture produced to Christ jesus 
 these reasons, shall the sooner answer), that no proof can pointed aii 
 be made from the institutions of the Lord Jesus that all •>»' ti' »wn 
 
 to be cut oil 
 
 religions but one are to be cut off by the civil sword ; ^ J^j!^.'"''" 
 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 (contrarlly) most pro- 
 voking unto God, expressly against his will concerning 
 the tares, Matt, xiii., as I have before proved ; as also the 
 bloody mpther 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 dff 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 
 
 • [The law concerning heresy stood fourth camraa.-a&, or the baptizing 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. 
 
 spiritual Truth. This must also be denied upon so many former 
 
 powlrfS"" 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. 
 
 biddiy°his -'■ *'^*^' ^^^y ha-ve. not produced one scripture, nor can, to 
 
 p°ermTr°*° provc that the permitting of leaven of false doctrine in 
 
 thrchurch, 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 the practiccs lu the church, that indeed will corrupt and 
 
 world. 
 
 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 wall. Truth. I auswcr briefly to this bare affirmation thus : 
 
 Cant. viii. 9, i i • ■ • • i 
 
 discnssed. that the true church is a wall spiritual and mystical. 
 Cant. viii. 9. 
 
 That consequently a false church or company is a false 
 or pretended wall, and none of Christ's. 
 
 The civil state, power, and government is a civil wall, 
 &c., and — 
 
 Lastly. The walls of earth or stone about a city, are the 
 natural or artificial wall or defence of it. 
 
 Now, in consideration of these four walls, I desire it 
 may be proved from the scriptures of truth, how the false 
 spiritual wall, or company of false worshippers suffered in 
 a city, can be able to destroy the true Christian wall, or 
 company of believers. 
 w^FSnSot Again, how this false spiritual wall, or false church per- 
 
OF PERSECUTION DISCUSs'd. 247 
 
 mitted, can destroy the civil wdl, the state and govern- f^p^^'^ha 
 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 foUow 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 
 
 •' fiouiisliing 
 
 civil Btatos 
 'where true 
 
 and since Christ Jesus, in which we find not any tidings 
 
 of the true God or Christ. SHo'^ 
 
 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. 
 
 SbousIIci Truth. I must deny that position : for light of nature 
 
 leadeth men to hear that only which nature conceiveth to 
 
 ^m^tera be good for it, and therefore not to hear a messenger, 
 
 prieXand minister, or preacher, whom conscience persuades is a 
 
 ministers . _ - . 
 
 before au false messenger or deceiver, and comes to deceive my 
 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 Sccondlv. As conccming the instances. Jonah did not 
 
 preaching '' *-* 
 
 Ninevites compcl the Ninevitcs to hear that message which he 
 
 hearing'of brought uuto them. 
 
 eMminedf^' Bcsidcs, the matter of compulsion to a constant worship 
 of the word in church estate, which is the question, comes 
 not near Jonah's case. 
 
 Nor did Christ Jesus, or any of his ambassadors, so 
 practise ; but if persons refused to hear, the command of 
 the Lord Jesus to his messengers was only to depart from 
 them, shaking oflf 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 
 
 mess^ie. ^°* ^^^ ^™o either to hear or reverence,, and all ihat can 
 
 message, 
 examined. 
 
 be imitable in Eglon is a voluntary and willing reverence, 
 which persons ought to express to what they are persuaded 
 comes from God. 
 
 But how do both these instances mightily convince and 
 condemn themselves, who not only profess to turn away 
 from, but also persecute or hurt, all such as shall dare to 
 profess a ministry or church estate differing from their 
 own, though for personal godliness and excellency of gifts 
 reverenced by themselves. 
 
OF PERSECUTION DISCUSS D. 249 
 
 Thirdly. To the point of compulsion : it hath pleased m,nY,f°'*, 
 the Lord Jesus to appoint a twofold ministry of his word. ySg Si 
 
 First. For unbelievers and their conversionj according to " °*' 
 Matt, xxviii. 19, Mark xvi. 15, 16, and the constant 
 practice of the apostles in the first preaching of the 
 gospel. 
 
 Secondly. A ministry of feeding and nourishing up 
 such as are converted and brought into church estate, 
 according to Ephes. iv. &c. Now to neither of these do 
 we find any compulsion appointed by the Lord Jesus, or 
 practised by any of his. 
 
 The compulsion preached and practised in New England, 
 is not to the hearing of that ministry sent forth to convert 
 unbelievers, and to constitute churches, for such a ministry 
 they practise not ; but to the hearing of the word of edifi- 
 cation, exhortation, consolation, dispensed only in the 
 churches of worshippers. I apply, — 
 
 When Paul came first to Corinth to preach Jesus 
 Christ, by their rule the magistrates of Corinth ought by 
 the sword to have compelled all the people of Corinth to 
 hear Paul. 
 
 Secondly, After a church of Christ was gathered, by Pani never 
 their rule, the magistrates of Corinth ought to have com- Si™™" 
 peUed the people still, even those who had refused his 
 doctrine (for the few only of the church embraced it) to 
 have heard the word still, and to have kept one day in 
 seven to the Christian's God, and to have come to the 
 Christian's church all their days. And what is this but a 
 settled formality of religion and worship, unto which a 
 people are brought by the power of the sword ? 
 
 And however they affirm that persons are not to be The New 
 ^compelled to be members of churches, nor the church '""jingrtei 
 compelled to receive any : yet if persons be compelled to tte"™Saye, 
 forsake their religion which their hearts cleave to, and to ?o"cing 
 
250 THE BLOUDY TENENT 
 
 them not to come to chuTch, to the worship of the word, prayers, 
 
 any religion _ ^ _ 
 
 £y)!1hey psalms, and contributions, and this all their days, I ask, 
 
 ^"opiftheh whether this be not this people's religion, unto which sub- 
 
 reii^otau mitting, they shall be quiet all their days, without the 
 
 enforcing them to the practice of any other religion ? And 
 
 if this be not so, then I ask, will it not inevitably follow, 
 
 \ that they not only permit but enforce people to be of no 
 
 religion at aU, all their days ? 
 
 i 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 which exercises the church 
 
 The civil continued constantly — that it is apparent that a civil state 
 
 more law- mav as lawfuUv compel men by the civil sword to the 
 
 Mly compel ■' J r J 
 
 the con- breaking of bread, or Lord's supper, as to the word, or 
 
 sciences o\ ^ ■*-■'■ ^ 
 
 Sch to prayer, or feUowship. 
 
 worf'toan For, first, they are all of the same nature, ordinances 
 theBacra- in the chuTch (I spcak of the feeding ministry in the 
 church, unto which persons are compelled) and church 
 worship. Secondly, every conscience in the world is 
 fearful, at least shy of the priests and ministers of other 
 gods and worships, and of holding spiritual fellowship in 
 any of their services ; which is the case of many a soul, 
 viz. to question the ministers themselves, as well as the 
 supper itself. 
 
 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 
 unto himself. Whom Christ sends to preach by his 
 supreme power, the magistrate may send forth by his 
 power subordinate, to gather churches, and may force 
 people to hear them, but not invest them with office 
 amongst them. 
 
 " Secondly, the maintenance of church-officers being to 
 arise from all those who are ordinarily taught thereby. 
 Gal. vi. 6, hence it is the duty of the civil magistrate to 
 contend with the people, as Nehemiah did, chap. xiii. 
 10, 11, who do neglect and forsake the due maintenance 
 of the church of God, and to command them to give such 
 portion for the maintenance of church officers, as the 
 gospel commandeth to be offered to them, freely and 
 bountifully, 2 Cor. ix. 5, 6, 7. According as Hezekiah 
 commanded the people to give to the priests and Levites 
 the portions appointed by the law, that they might be 
 ericouraged in the law of the Lor'd, 2 Chron. xxxi. 4. 
 
 " Thirdly, the furnishing the church with set officers, 
 depending much upon erecting and maintenance of schools, 
 and good education of youth, and it lying chiefly in the 
 
252 THE BLOUDY TENENT 
 
 hand of the magistrate to provide for the furthering 
 thereof, they may therefore and should so far provide for 
 the churches as to erect schools, take care for fit governors 
 and tutors : and commend it to all the churches, if they 
 see it meet, that in all the churches within the jurisdiction, 
 once in a year, and if it may be, the sabbath before the 
 general court of election, there be a free-will offering of 
 all people for the maintenance of such schools : and the 
 monies of every town so given, to be brought on the day 
 of election to the treasury of the college, and the monies 
 to be disposed by such who are so chosen for the disposing 
 thereof." 
 
 Truth. In the choice of officers, it is very obscure what 
 they mean by this supreme power of Christ Jesus sending 
 to preach. 
 
 We know the commission of the Lord Jesus to his first 
 messengers to go into all nations to preach and gather 
 churches, and they were immediately sent forth by him. 
 But Mr. Cotton elsewhere holdeth, that there is now 
 extant no immediate ministry from Christ, but mediate, 
 that is, from the church. 
 
 Let us first see how they agree with themselves, and 
 
 secondly how they agree with the magistrate in this 
 
 business. 
 
 In the firat First, if they hold a sending forth to preach by Christ's 
 
 ronvertin Supreme power, according to Matt, xxviii., Mark xvi., 
 
 Sthei-7b" Kom. X., they must necessarily grant a time when the' 
 
 no""of°' church is not, but is to be constituted out of the nations 
 
 and peoples now converted by this preaching : whence, 
 
 according to the course of scripture, the nature of the 
 
 work, and their own grant in this place, it is apparent that 
 
 there is a ministry before the church, gathering and 
 
 espousing the church to Christ : and therefore their own 
 
 tenent must needs be too light, viz. that there is no 
 
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 f^^lh'y gJl! 
 more, did gather and constitute themselves a church of Sfgand™"' 
 Christ, without a ministry sent from God to invite and themtelifeB 
 call them by the word, and to receive them unto fellow- '"■"" "'=»- 
 
 Benger sent 
 
 ship with God upon the receiving of that word and ^'^{^ f^" 
 message. And therefore it may very well be queried, Z7a. """^ 
 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., 
 
 Kom. X. 
 
 We find when the Thessalonians turned to God from 
 
 their idols, to serve the living and true God, ,1 Thess. i. 9, 
 
 it pleased God to biing 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 BLOUDY TENENT 
 
 Professed First, doth their conTersion amount to external turning 
 
 public con- ^ 
 
 iroSy' from idols, 1 Thess. i. 9, beside their internal repentance, 
 Sto't "tie faith, love ? &c. Secondly, who wrought this conversion, 
 in°peraonai° who begot thcsB children? for though the Corinthians 
 but from"' mieht have ten thousand teachers, yet Paul had begotten 
 
 false wor- o " "-^ j_ 
 
 ship also, them by the word. 
 
 It is true, as Mr. Cotton himself elsewhere acknow- 
 ledgeth, God sendeth many preachers in the way of his 
 providence, even in Babel mystical, though not according 
 to his ordinance and institution. So even in the wilder- 
 ness God provideth for the sustentation of the woman, 
 ' Eev. 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. 
 
 A true But as there seems yet to be desired such constitution 
 
 ministry ,'«... 
 
 necessary q£ ^hc Christian church, as the first mstitution and pattern 
 
 before con- '- 
 
 thSiforete* calls for : so also such a calling and converting of God's 
 
 ctaroh!in people from anti-christian idols to the Christian worship : 
 
 pattern. 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 firom Christ to gather churches, that God's people in 
 
 this country may be called, converted from anti-christian 
 
 idols, to the true worship of God in the true church 
 
 estate and ordinances, will it not follow that in all other 
 
 countries of the world God's elect must or may be so con- 
 
 Thetrae vcrtcd from their several respective false worships and 
 
 miJistiy''^ idolatries, and brought into the true Christian church 
 
 that com- estate without such a ministry sent unto them ? Or are 
 
 .mission, ■ i i i 
 
 Matt.xxviii. there two ways appomted by the Lord Jesus, one for this 
 country, and another for the rest of the world ? Or lastly. 
 
OF PERSECUTION DISCUSS D. 255 
 
 if two or three more, without a ministryj shall arise up, 
 become a church, make ministers, &c., I ask, whether 
 those two or three, or more, must not be accounted 
 immediately and extraordinarily stirred up by God ? and 
 whether this be that supreme power of Christ Jesus, 
 which they speak oi', 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 magistrate 
 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 power, and a ministry sent forth by the magis- xhe civu 
 trate's subordinate power, to gather churches — I ask, what noTbetmlt. 
 is the difference between these two ? Is there any gather- gathering of 
 
 Qhurches. 
 
 ing of churches but by that commission. Matt, xxviii. 
 Teach and baptize ? And is the civil magistrate entrusted 
 
the world, 
 from whom 
 the magis- 
 trates re- 
 ceive their 
 power. 
 
 256 THE BLOUDY TENENT 
 
 with a power from Christ, as bis deputy, to give this 
 commission, and so to send out ministers to preach and 
 baptize ? 
 If the ma- _^g there is nothing in the Testament of Christ concern- 
 
 gistrate, ' o 
 
 more To""" i°g such a delegation or assignment of such power of 
 
 people of (2;ijj.;gt to the civil magistrate : so I also ask, since in every 
 
 free state civil magistrates have no power but what the 
 
 peoples of those states, lands, and countries betrust them 
 
 with, whether or no, by this means, it must not follow, 
 
 that Christ Jesus hath left with the peoples and nations of 
 
 the world his spiritual kingly power to grant commissions, 
 
 and send out ministers to themselves, to preach, convert, 
 
 and baptize themselves ? How inevitably this follows 
 
 upon their conclusion of power in magistrates to send, &c., 
 
 and what unchristian and unreasonable consequences must 
 
 flow from hence, let all consider in the fear of God. 
 
 jehoshaphat Jchoshaphat's . Sending forth the Levites to teach in 
 
 xvii.)afl- Judah, &c., as they allege It not, so elsewhere it shall 
 
 gure of 'JO' 
 
 fil'his ^™^ ™°'^® ^""^^y appear to be a type and figure of Christ Jesus, 
 S"th?'ci"vn the only king of his church, providing for the feeding of 
 taThe'etate. bis 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 worship, is indeed the apple of 
 the eye, the Diana of the [Ephesians,i] &c. ; yet all that love 
 Christ Jesus in sincerity, and souls in and from him, will 
 readily profess to abhor filthy lucre, Tit. i. 7, and the 
 wages of Balaam, both more common and frequent than 
 easily is discernible. 
 
 To that scripture. Gal. vi. 6, Let him that is taught in GaL tK 6, 
 the word make him that teacheth partaker of all his goods : I the mamte- 
 
 '^ •' "^ . nance of the 
 
 answer, that teaching was of persons converted, believers mmistiy.ex- 
 
 ^ o r ^ 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 magistrate is intended and 
 practised to all sorts of persons, without as well as within 
 the church, unconverted, natural and dead in sin, as well 
 as those that live and, feeding, enjoy the benefits of 
 spiritual food. 
 
 Now for those sorts of persons to whom Christ Jesus chriat jesna 
 
 never ap- 
 
 sends his word out of church estate, Jews or Gentiles, pointed a 
 
 ^ mainte- 
 
 according to the parable of Matt. xiii. highway hearers, mtailtera 
 stony ground, and thorny ground hearers, we never find oonverte ™ 
 tittle of any maintenance to be expected, least of all to be ueving. 
 forced and exacted, from them. By civil power they 
 cannot be forced, for it is no civil payment or business, no 
 matter of Csesar, 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 
 
 ' \p%ana, in the original copy.] 
 S 
 
258 THE BLOUDY TENENT 
 
 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 oflScers of this city, 
 school, family, may reasonably expect maintenance from 
 such they minister unto, but not from strangers, enemies, 
 &c. 
 They that Peoce. It is most true that sin goes in a link : for that 
 
 compel men *^ 
 
 pei"men°aiTo' t^neut, that aE the men of the world may be compelled to 
 
 thek heS- ^^^^ Christ preached, and enjoy the labours of the teacher 
 
 iOTsion."""" as well as the church itself, forceth on another also as evil, 
 
 viz., that they should also be compelled to pay, as» being 
 
 most equal and reasonable to pay for their conversion. 
 
 ampaLr^ Truth. Some use to urge that text of Luke xiv. 23, 
 
 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.'^ In all these compulsions they disagree amongst 
 
 themselves ; but in this, viz.. Compel them to pay, in this 
 
 they aU agree. 
 
 JomVuision.' ^^®'"® ^^ ^ AoxMb violence, which both error and false- 
 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 Ammon ; such was the compelhng 
 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 diaapprove of the use faith ; for although faith is a volun- 
 
 frequently made of it by St. Augus- tary thing, yet we see that such means 
 
 tme against the Donatists, to prove are useful to subdue the obstinacy of 
 
 that godly princes may lawfully issue those who wUl 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 unity of the 
 
 Moral and 
 
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 civu 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- 
 
 •^ -^ teraofChrist 
 
 argument and persuasion, the ministers of the gospel also ■'"J"^;"?"'" 
 use. Hence all those powerful persuasions of wisdom's tia^^haCof 
 maidens, Prov. ix. Hence, saith Paul, knowing the terror mouth,\hB 
 of the Lord, we persuade men, 2 Cor. v. ; and pull some out spwt with* 
 of the fire, saith Jude ; such must that compulsion be^ 
 Luke xiv. 23, viz., the powerful persuasions of the word, 
 being that two-edgefl 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 j^^ mainte- 
 kingdom are all holy and spiritual, though consisting of mS?^"^* 
 material earthly substance, (as is water in baptism, bread ^^'^ "* ' 
 and wine in the supper,) and joined with prayer and the 
 Lord's supper. Acts ii. 42. 
 
 Hence as prayer is called God's sacrifice, so are the con- 
 tributions and mutual supplies of the saints, sacrifices, 
 Phil, iv. [18.] 
 
 Hence, also, as it is impossible for natural men to be Naturaimen 
 capable of God's worship, and to feed, be nourished, and tmiy wor" 
 edified by any spiritual ordinance, no more than a dead maintain it. 
 
 8 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 apostles, whom we profess to imitate, 
 preached the word of the Lord to unbelievers without 
 mingling in worship with them, and such preachers and 
 preaching such as pretend to be the true ministry of Christ 
 ought to be and practise : not forcing them all their days 
 to come to church and pay their duties, either so 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 The wav to silbdue rebels is not by correspondence and 
 
 subdued by •^ j r 
 
 buTresisr' communiou 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 
 wiUs, to lay down their weapons, and yield willing sub- 
 jection, then come they orderly into the city, and so to 
 city privileges. 
 
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 
 
 church of 
 
 Jews that excellent land of Canaan, and therein houses the Jows 
 
 might well 
 
 furnished, orchards, gardens, vineyards, olive-yards, fields, ^'g"™* '" 
 wells, &c. ; they might well, in this settled abundance, and "^nce of 
 the promised continuation and increase of it, afford a large but'nofso''' 
 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 ^^ ^i^j, , 
 Nehemiah, was by the civil and corporal sword, a type (in nltlona/' ° 
 that tvDical state) not of another material and corporal, the jewa, 
 
 . , 1 1 i> 1 "Olid not 
 
 but of a heavenly and spiritual, even the sword ot the type out a 
 Spirit, with wHch Christ fighteth, Eev. ii. [12,] which is ^^^,1^^^ 
 exceeding sharp, entering in between the soul and spirit, SSchf''' 
 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 
 desfiseth this sword, all the power in the world cannot 
 make him a true worshipper, or by his purse a maintaiaer 
 of God's worship. 
 
 Lastly, if any man professing to be a minister of Christ 
 No man Jesus, shall bring men before the magistrate, as the prac- 
 wor8hi'°nor ^^°^ ^^*^ been, both in Old and New England,' for not 
 "orawp" ^ paying him his wages or his due : I ask, if the voluntary 
 own"con-'* conscnt of the party hath not obliged him, how can either 
 
 sent. 
 
 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 ? 
 chriat'8 Truth. Yes, from them that hire him, from the church, 
 
 labourers 
 
 worthy of to whom he laboureth or ministereth, not from the civil 
 
 their mre, 
 
 the'mtSt state: no more than the minister of the civU state is 
 hire them, worthy of his hire from the church, but from the civil 
 
 state : in which I grant the persons in the church ought 
 
 to be assistant in their civil respects. 
 
 Peace. What maintenance, say they, shall the ministry 
 
 of the gospel have ? 
 tTnance"'''"'" ^'"M^^- ^6 find two ways of maintenance for the minis- 
 
 ' [In the Platform of Church Dis- obtain it, recourse was then to be had 
 cipline, ^eed 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 ministry: if the deacons faUed to 
 
OF PERSECUTION DISCUSs'd. 263 
 
 try of the gospel proposed for our direction in the New ^""itoted"" 
 Testament. ^ ES; 
 
 First, the free and willing contribution of the saints, *°°''° " 
 according to 1 Cor. xvi., Luke -viii. 3, &c., upon which 
 both the Lord Jesus, and his ministers lived. 
 
 Secondly, the diligent work and labour of their own 
 hands, as Paul tells the Thessalonians, and that in two 
 cases : 
 
 1. Either in the inabilities and necessities of the church. 
 
 2. Or for the greater advantage of Christ's truth. As 
 when Paul saw it would more advantage the name of 
 Christ, he denies himself, and falls to work amongst the 
 Corinthians and Thessalonians. 
 
 Let none call these cases extraordinary : for if 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 foUow 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 univerBities 
 
 ,...-,• , . of Europe a 
 
 institution of Europe s universities, devotmg persons (as is ^'^^^ of 
 said) for scholars in a monastical way, forbidding marriage, ^^^. j.. 
 
264 THE BLOUDY TENENT 
 
 honourable ^^^ labouT too, I hold as far from the mind of Jesus Christ 
 
 fort 
 and G 
 
 >d 3°' as it is from propagating his name and worship. 
 
 We count the universities the fountains, the seminaries, 
 or seed-plots of all piety ; but have not those fountains 
 ever sent what streams the times have liked? and ever 
 changed their taste and colour to the prince's eye and 
 palate ? 
 
 For any depending of the church of Christ upon such 
 schools, I find not a tittle in the Testament of Christ 
 Jesus. 
 Christ's I find the church of Christ frequently compared to a 
 
 chnrchhis . . ,. . , , , 
 
 school and • gciiool. All bclievers are his disciples or scholars, yea, 
 
 all believers ^ ' J ' 
 
 scholars, -^yomcn also. Acts ix. 36, There was a certain disciple, or 
 scholar, called Dorcas. 
 
 Have not the universities sacrilegiously stolen this 
 blessed name of Christ's scholars from his people ? Is not 
 the very scripture language itself become absurd, to wit, 
 to call Grod'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 ma; _ _ •' ^ ° 
 
 Sh the" 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 hisJ™8J™j^ 
 people with daily study and labour must dig to come at the for/o' °ctra- 
 original fountains, God's people have many ways, besides " *°" 
 the university, lazy and monkish, to attain to an excel- 
 lent measure of the knowledge of those tongues. 
 
 That most despised while living, and now much '^'vf'"'- 
 honoured Mr. Ainsworth,* had scarce his peer amongst 
 a thousand academians for the scripture originals, and yet 
 he scarce set foot within a college-walls. 
 
 CHAP. CVIII. 
 
 Peace. I shall now present you with their tenth head, 
 viz., concerning the magistrates' power in matters of 
 doctrine. 
 
 "That which is unjustly ascribed to the pope, is as 
 unjustly ascribed to the magistrates, viz., to have power of 
 making new articles of faith, or rules of life, or of pressing 
 upon the churches to give such public honour to the 
 apocrypha writings, or homilies of men, as to read them 
 to the people in the room of the oracles of God." 
 
 Truth. This position, simply considered, I acknowledge 
 a most holy truth of God, both against the pope, and the 
 civil magistrates' challenge, both pretending to be the 
 vicars of Christ Jesus upon the earth. Yet two things 
 here I shall propose to consideration : — 
 
 * [Mr. Henry Ainsworth, the most gently studious of the Hebrew text, 
 
 eminent of the Brownists, 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. 6S.] 
 
266 THE BLOUDY TENENT 
 
 First, since the parKament of England thrust the pope 
 
 the"M^hth^ out of his chair in England, and set down King Henry the 
 
 the poprt" Eighth and his successors in the pope's room, establishing 
 
 Eifguid. 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 : — 
 
 itthemagis- And siucc the magistrate is bound, by these authors' 
 
 spiritual"! principles, to see the church, the church officers, and 
 
 must' of ° ■ members do their duty, he must therefore judge what is 
 
 ia.&ia\Ii^- the church's duty, and when she performs or not performs 
 
 ritual cauees , ., . 
 
 ais"- j 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, Secondly, concerning the apocrypha writings and homi- 
 
 Common- -,.1 i i i • ' 
 
 prayer, and lies to bc urgcd by the magistrate to be read unto the 
 
 homilies, o ./ o 
 
 JS'tore-*" people as the oracles of God: I ask, if the homilies of 
 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 VI., then head of the church of England ?* 
 
 5 [The composition of the first buted to Cranmer, Ridley, Latimer, 
 book of Homilies is generally attri- Hopkins, and Becon. Jewel is said 
 
OF PERSECUTION DISCUSs'd. 267 
 
 With what great eolemnity and rejoicing were they re- 
 ceived of thousands ! 
 
 Yet now, behold their children after them sharply cen- 
 sure them for apocrypha writings, 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-^''*^'- 
 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 now prove a heretic, and as an obstinate person 
 sinning against the light of his own conscience ? 
 
 In this case what shall the consciences of the subject do, 
 awed by the dread of the Most High? What shall the 
 magistrate do, zealous for his glorious reformation, being 
 constantly persuaded by his clergy of his lieutenantship 
 received from Christ ? 
 
 Again, what privilege have those worthy servants ofKefoma- 
 
 tions are 
 
 God, either in Old or New England, to be exempted from Miibie. 
 
 the mistakes into which those glorious worthies in King 
 
 Edward's time did fall ? and if so, what bloody conclusions Biooay con- 
 clusions. 
 
 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 hooks were com- 
 
 speaks of them as "revised and manded to he bound up with the 
 
 finished, with a second part, by him other books of scripture by Arch- 
 
 ajid 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 
 
 1S47, 1 Edward VI. The use of the Whitgift, i. S90. Neal, i. 427.] 
 Apocrypha in the church service was 
 
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 ! 
 Eleventh -yy'g ^^^ ^^^ comc 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 agaiast aU 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 xra. 
 5, 6. 
 
 " Secondly, remissness in reforming religion is a fault 
 imputed to them who suffered the high places in Israel, 
 and in Gallic 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 ; Eom. 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 
 
 mventions, usurpations, and corruptions, in the worship 
 and temple of God. 
 
 " Secondly, they have not power to press upon the 
 churches stinted prayers, or set liturgies, whether new or 
 old, popish or others, under colour of uniformity of 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 urging of more, the receiving of some making the 
 conscience bow to the burden of all. 
 
 " Fourthly, they have not power to govern and rule the 
 acts of worship in the church of God. 
 
 " It is with a magistrate in a state in respect of the 
 acts of those who worship in a church, as it is with a 
 prince in a ship, wherein, though he be governor of their 
 persons, else he should not be their prince, yet is not 
 governor of the actions of the mariners, then he should be 
 pilot : indeed if the pilot shall manifestly err in his action. 
 
 * [A Letter of many MinisteiB in with their answer thereto returned. 
 
 Old England requesting the judg- anno 1639, &c. Published 16'43, 
 
 ment of their reverend brethren in 4to. pp. 90. For a condensed view 
 
 New England concerning nine posi- of it, see Hanbury's Hist. Merforials, 
 
 tions: written a.d. 1637. Together ii. pp. 18— 39.] 
 
270 THE BLOUDY TENENT 
 
 he may reprove hinij 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 ouffht 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 the congregational chui-ches 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. Concerning this latter, the Babylonian and Per- Tie argu- 
 
 '^ ' •/ ment from 
 
 sian kings — Nebuchadnezzar, Cyrus, Darius, Artaxerxes — JoniM and 
 I conceive I have sufficiently before proved, that these wn^™. 
 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 an^ sufficiently answered. 
 
 So also that prophecy of Isa. xlix. [23.] 
 
 Lastly. However I have often touched those scriptures The prece- 
 dent of the 
 produced from the practice of the kings of Israel and kings and 
 
 ■*■■'■" govemoi-s of 
 
 Judah, yet, because so great a weight of this controversy J^'I^J*'"* 
 lies upon this precedent of the Old Testament, from the ^'"""'"='*- 
 duties of this nature enjoined to those kings and governors 
 and their practices, obeying or disobeying, accordingly 
 commended or reproved, I shall, with the help of Christ 
 Jesus, the true King of Israel, declare and demonstrate 
 how weak and brittle this supposed pillar of marble is, to 
 bear up and sustain such a mighty burden and weight of 
 so many high concernments as are laid upon it. In which 
 I shall evidently prove, that the state of Israel as a 
 
272 THE BLOUDY TENENT 
 
 urad'rei'at'-' national state, made up of spiritual and civil power, so far 
 
 rituafmat- as it attended upon the spiritual, was merely figurative, 
 
 trei(S?™* 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 Methinks those precedents of Cyrus, Darius, and 
 
 kings make ^ ./ ^ ■» 
 
 agitnst'Juch Artaxerxes, are strong against New England's tenent and 
 theS to™ practice. Those princes professedly gave free permission 
 anra'oTthe and bouutiful encouragcmeut to the consciences of the 
 
 doctrine of .,, ,,. i-t t* 
 
 persecation. Jews to usc and practisc their religion, which religion 
 was most eminently contrary to their own religion and 
 their country's worship. 
 
 Truth. I shall, sweet Peace, with more delight pass on 
 these rough ways, from your kind acceptance and un- 
 wearied patience in attention. 
 
 In this discovery of that vast and mighty difference be- 
 tween that state of Israel and all other states, only to be 
 matched and paralleled by the Christian church or Israel, 
 I shaU 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 o 
 Canaan itself, and present some considerations proving it 
 to be a non-such. 
 
 First. This land was espied out, and chosen by the Lord, ite land of 
 
 r ' J ' Canaan cho- 
 
 out of all the countries of the world, to be the seat of his !™, ''IJ?'"' 
 
 ^ to be the 
 
 church and people, Ezek. xx, 6. XltXt 
 
 But now there is no respect of earth, of places, orSfewiesta- 
 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 tliatfear- 
 eth God and worketh righteousness, is accepted with him. 
 Acts X. 35. This then appeared in that large commission 
 of the Lord Jesus to his first ministers : Go into all 
 nations, and not only into Canaan, to carry tidings of 
 mercy, &c. 
 
 Secondly. The former inhabitants thereof, seven great 
 and mighty nations, Deut. vii. 1, were all devoted to 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 ite inhabi- 
 
 ■'■ ^ ^ tants of 
 
 any people to present destruction, commanding his people j^^^*''"^^ 
 to kill and slay without covenant or compassion, Deut. P'^oVa^h, 
 
 ■ * g. tbat the 
 
 Vll. 2. Israelites 
 
 Where have emperors, kings, or generals an immediate their pM-°^ 
 
 , , . . . ~ . sessions ; 
 
 call from God to destroy whole cities, city after city, men, not so now. 
 
274 THE BLOUDY TENENT 
 
 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, Eom. viii. 17. God's meek people iii- 
 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. 
 
 CHAP. CXI. 
 
 The very Thirdly. The very materials, the gold and silver of the 
 
 gold and idols of this land, were odious and abominable, and dan- 
 canaan'a gerous to the pcoplc of Isracl, that they might not desire 
 b?abhlm°d '^^> ^°^ *^® ^* ^^ 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, wives, 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 enticlngs. 
 
OF PERSECUTION DISCUSs'd. 275 
 
 from Cheist Jesus, it is impossible for any man to be a 
 true Cbristian, Luke xiv. 26. 
 
 Fourthly. This land, this earth, was a holy land, Zech. JJ'^^^ "' 
 ii. 12. Ceremonially and typically holy, fields, gardens, ™^«°'™i»"y 
 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 oreater 
 
 ^ ' holiness in 
 
 chiirch, all things are made holy and pure, in all lands, to under'the''* 
 the pure. Tit. i. [15;] meats and drinks are sanctified, that fnthe'typea 
 is, dedicated to the holy use of the thankful believers, 1 law. 
 Tim. iv. 5 ; yea, and the unbelieving husband, wife, and 
 their children, are sanctified and made holy to believers, 
 insomuch that that golden inscription, peculiar to the fore- 
 head of the high priest. Holiness to Jehovah, shall be written 
 upon the very bridles of the horses, as all are dedicated to 
 the service of Christ Jesus in the gospel's peace and 
 holiness. 
 
 Fifthly. The Lord expressly calls it his own land. Lev. The land of 
 XXV. 23 ; Hos. ix. 3, Jehovah's land, a term proper unto f°^l^'" 
 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 difference 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, Bmanuera 
 
 *-' ° land : so no 
 
 was called Emanuel's land, that is, God with us, Christ's'™* °' 
 
 ' ^ countiy 
 
 land, or Christian land, Isa. viii., 8. . Zlt^^^ 
 
 But now, Jerusalem from above is not material and 
 earthly, but spiritual. Gal. iv. [25 ;] Heb. xii. [22.] 
 Material Jerusalem is no more the Lord's city than Jeri- 
 
 T 2 
 
276 THE BLOUDY TENENT 
 
 cho, 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, Kev. xvii., with the 
 
 title of Christ's land, or Christian land. 
 
 phlmOTs -^^^ Hundius, in his map of the Christian world, 
 
 chrf'tened'* makcs this land to extend to all Asia, a great part of 
 
 ian 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. 
 
 riaf irndof Sixthly. This land was to keep her sabbaths unto God. 
 
 to kitp h'w Six years they were to sow their fields, and prune their 
 
 To materi^" viues, but in the seventh year they were not to sow their 
 
 country fields, uor prune their vineyards, but to eat that which 
 
 grew of itself or own accord. 
 
 But such observations doth not God now lay upon any 
 fields, vineyards, &c., under the gospel. 
 
 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 : 
 hS^som^-°"' y®^ sometimes he feedeth his by immediate, gracious 
 towy.™°°" works of providgnce, 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, ot'cl^r 
 or church of God, unto which the silver trumpet of?e*Stu>n 
 jubilee, the gospel, hath sounded a spiritual restitution of tion?nther 
 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, 
 Eom. 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 at5j)e 
 the kingdom of heaven above, begun here below in thedomofood 
 
 ° •■ o on earth and 
 
 church and kingdom of God, Heb. iv. 8 ; Heb. xi. 9, 10. ^ heaTen. 
 Hence was a birthright so precious in Canaan's land: 
 hence Naboth so inexorable and resolute in refusing to^^^^*;^^ 
 part with his inheritance to King Ahab, counting allj"^^™"' 
 Ahab's seeming reasonable offers most unreasonable, asung, upon 
 
 .IT hazwd of 
 
 soliciting him to part with a garden plot of Canaan s land, mb 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 aU lands: it was a non-such, unparallelled, and un- 
 matchable. 
 The differ- Trutli. Many other considerations of the same nature I 
 
 ence of the '' 
 
 Si\nd ™ght annexj 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. 
 ot'is?ae?the ^i^^t. The people of Israel were all the seed or off- 
 Mod qf one gpj,jjjg q£ Qjjg m^n, Abraham, Psalm cv. 6, and so down- 
 ward the seed of Isaac and Jacob, hence called the Israel 
 of God, th^t is, wrestlers and prevaUers with God, dis- 
 tinguished into twelve tribes, aU sprimg 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, 
 
 Komans, Saxons, Danes, and Normans, by a wonderful 
 
 providence of God, being become one English people. 
 
 'oadS ttTo Only the spiritual Israel and seed of God, the new born, 
 
 leed'th^ are but one. Christ is the seed. Gal. iii. [16,] and they 
 
 regenerate^ 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 aU Christians ought 
 to propagate, yea, even the unmarried men and women 
 who are not capable of natural offspring, for thus is this 
 called the seed of Christ (who lived and died unmarried), 
 Isa. lix. 21. 
 
 Secondly. This people was selected and separated to the 
 Lord, his covenant and worship, from all the people and 
 
 ornew-l 
 
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, ^''» people 
 
 ■' 'of Israel 
 
 they separated themselves to eat the passover, Ezra vi. S\m 
 [21.] And in that solemn humiliation and confession be- iSiJatS" 
 fore the Lord, Neh. ix. [2,] the children of Israel sepa- dvu Sings. 
 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 (Ezra 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- No nation 
 
 ■^ ^ ■■■ 80 separated 
 
 rated whole nations or kingdoms, English, Scotch, Irish, Jij**"*'"! 
 French, Dutch, &c., as a peculiar people and antitype of new-bdm"'' 
 the people of Israel ? Yea, where the least footing in all fS^GoSfn 
 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 
 people unto the Lord, was wonderfully redeemed andisraeimi- 
 
 ^ ^ 111 raculoualj 
 
 brought from Egypt bondage, through the Red Sea, and ^^jjfj,' 
 the wilderness, unto the land of Canaan, by many strange ^^^'"• 
 signs and wonderful miracles, wrought by the out-stretched 
 
tion now. 
 
 turned from 
 aB is con- 
 ceived. 
 
 280 THE BLOUDY TENENT 
 
 hand of the Lord, famous and dreadful, and to he admired 
 hy all succeeding peoples and generations, Deut. iv. 32 — 
 34, Ask now from one side of the heaven unto the other, whe- 
 ther there hath been such a thing as this ? &c. 
 
 wMeVr/ And we may ask again from one side of the heaven 
 unto the other, whether the Lord hath now so miraculously 
 redeemed and brought unto himself any nation or people, 
 as he did this people of Israel. 
 
 Peace. The English, Scotch, Dutch, &c., are apt to 
 make themselves the parallels, as wonderfully come forth 
 of popery, &c. 
 
 Truth. 1. But first, whole nations are no churches 
 under the gospel. 
 
 S'Sy"' 2. Secondly, bring the nations of Europe professing 
 protestantism to the balance of the sanctuary, and ponder 
 well whether the body, bulk, the general, or one hundredth 
 part of such peoples, be truly turned to God from popery : — 
 Who knows not how easy it is to turn, and turn, and 
 turn again, whole nations from one religion to another ? 
 
 Wonderful Who kuows not that within the compass of one poor 
 
 turnings in ■*■■*■ 
 
 twefvT ™ ®P^^ °^ twelve years' revolution, all England hath become 
 pSrin"™ from half papist, half protestant, to be absolute protest-i 
 
 ants ; from absolute protestants, to absolute papists ; 
 
 from absolute papists, changing as fashions, to absolute 
 
 protestants ? 
 The pope I win uot Say, as some worthy witnesses of Christ have 
 
 not unlike n -n 
 
 to reeoTer uttered, that all England and Europe must aerain submit 
 
 hia monar- •' o ± o 
 
 &pfbe- *^®i^ ^^^ necks to the pope's yoke ; but this I say, many 
 itownfeu. 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 might 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 
 Abraham s seed, circumcised m heart, new-born, Israel (or '™« ?««* «' 
 
 ' ' \ Abraham. 
 
 wrestlers with God), are the antitype of the former Israel ; 
 these are only the holy nation, I 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 omS'Li 
 ceremonial respect, were holy and clean in this their sepa- tnilcShoU- 
 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 au nations 
 
 now alike 
 
 God ? or rather, alike unclean, until it pleaseth the Father "'■"=? ">». 
 
 ' ^ commg of 
 
 of mercies to call some out to the knowledge and grace of joaM""^ 
 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 a,v(aj the difference between nation and 
 
 nation, country and countryj 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. 
 
 Jneraefr Fifthly— uot Only to speak of all, but to select one or 
 
 iS,°(ir ° two more — this people of Israel in that national state 
 
 God oiiiy were a type of all the children of God in all ages under 
 
 under the "^ ^_ ° 
 
 gospel. tiie profession of the gospel, who are therefore called the 
 children of Abraham, and the Israel of God, Gal. iii. and 
 Gal. vi. [16.] A kingly priesthood and holy nation, 1 Pet. 
 ii. 9, in a clear and manifest antitype to the former Israel, 
 Exod. xix. 6. 
 
 Hence Christians now are figuratively, in this respect, 
 called Jews, Rev. iii. [9,] where lies a clear distinction of 
 the true and false Christian under the consideration of the 
 true and false Jew : Behold I will make them of the syna- 
 gogue of Satan that say they are Jews and are not, but do lie, 
 Rev. iii. [9.] But such a typical respect we find not now 
 upon any people, nation, or country of the whole world; 
 Fut out of all nations, tongues, and languages is God 
 pleased to call some, and redeem them to himself. Rev. v. 
 9; and hath made no difference between the Jews and 
 Gentiles, Greeks and Scythians, Gal. iii. [28,] who by 
 regeneration, or second birth, become the Israel of God, 
 Gal. vi. [16,] the temple of God, 1 Cor. iii. [17,] and 
 the true Jerusalem, Heb. xii. [22.] 
 Jf'iBJaeTdif- Lastly, all this whole nation, or people, as they were of 
 an th'e worid one typical seed of Abraham, and sealed with a shameful 
 lignrathre and paiuful ordinance of cutting off the foreskin, which 
 niai wor- differenced them from all the world beside : so also were 
 
 ships. 
 
 they bound to such and such solemnities of figurative 
 
OF PERSECUTION DISCUSS D. 283 
 
 worships. Amongst many others I shall end this passage 
 concerning the people with a famous observation out of 
 Num. ix. 13, viz., all that whole nation was bound to 
 celebrate and keep the feast of the passover in his season, 
 or else they were to be put to death. But doth God 
 require a whole nation, country, or kingdom now thus to 
 celebrate the spiritual passover, the supper and feast of the 
 Lamb Christ Jesus, at such a time once a year, and that 
 whosoever shall not so do shall be put to death? AVhat 
 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, brought into covenant israoi, God's 
 
 ' r r ' O only church, 
 
 with God in Abraham, and so successively born in cove- ™j8^^ J^l 
 nant with God, might, in that state of a national church, oovenLnt 
 solemnly covenant and swear that whosoever would not nfaiworshlpl 
 
 which othsr 
 
 seek Jehovah, the God of Israel, should be put to death, nations can- 
 
 -*- not imitate. 
 
 2 Chron. xv. [12, 13,] whether small or great, whether 
 man or woman. 
 
 But may whole nations or kingdoms now, according to 
 any one tittle expressed by Christ Jesus to that purpose, 
 follow that pattern of Israel, and put to death all, both 
 men and women, great and small, that according to the 
 rules of the gospel are not born again, penitent, humble, 
 heavenly, patient ? &c. AVhat a world of hypocrisy from 
 hence is practised by thousands, that for fear wUl stoop to 
 give that God their bodies in a form, whom yet in truth 
 their hearts affect not ! 
 
 Yea, also what a world of profanation of the holy name iho hypo- 
 
 '■ • ^ ^ ensj, profa- 
 
 and holy ordinances of the Lord, in prostituting the holy ji*""^^;^^* 
 things of God, like the vessels of the sanctuary, Dan. v., ,^'^SZf 
 to profane, impenitent, and unregenerate persons I gos^ei'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. CXIV. 
 
 Peace. It seems, dear Truth, a mighty gulf between 
 that people and nation, and the nations of the world then 
 extant and ever since. 
 
 Truth. As sure as the blessed substance to all those 
 shadows, Christ Jesus, is come, so unmatchable and never 
 to be parallelled by any national state v/as that Israel in 
 the figure, or shadow. 
 
 And yet the Israel of God now, the regenerate or new 
 bom, 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 
 
 kings and shine forth for my return and restoration. 
 
 governors of 
 
 Israel from Truth. I have yet to add a third consideration, concern- 
 
 all iLings and '' ' 
 
 thlwrn."' i'^g the kings and governors of that land and people. 
 
 were' all °^ 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 fj°^"™' 
 it hath pleased God to furnish many, ^enabling them for by'God*'?o* 
 public service to their countries both in peace and war, as "rauper- 
 all ages and experience testify, on whose souls he hath not 
 yet pleased to shine in the face of Jesus Christ: which 
 gifts and talents must all lie buried in the earth, unless 
 such persons may lawfully be called and chosen to, and 
 improved in public service, notwithstanding their different 
 or contrary conscience or worship. 
 
 Thirdly, if none but true Christians, members of Christ a doctrine 
 
 •^ _ contrary to 
 
 Jesus, might be civil magistrates, and publicly entrusted aiitrue piety 
 
 ^ o C3 -^ JT ^ and liumani' 
 
 with civil affairs, then none but members of churches, 'y""^"- 
 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 tiic papists- 
 
 ■" •' _ _ ° doutrineof 
 
 doctriae professed by some papists, that princes degene- ^^•'"jt^t^g 
 rating from their religion, and turning heretics, are to be etfec?to to" 
 deposed, and their subjects actually discharged from their proteJants. 
 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 hia 
 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 
 
 christ'r '° Jesus and his followers, commanding and practising 
 obedience to the higher powers, though we find not one 
 civil magistrate a Christian in all the first churches. But 
 contrarily, the civil magistrate at that time was the bloody 
 beast, made up (as Daniel seems to imply concerning the 
 Roman state, Dan. vii. 7) of the lion, the bear, and the 
 leopard. Rev. xiii. 2. 
 
 time. 
 
 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 bom 
 together, grow up together, laugh together, weep together, 
 sicken and die together. 
 Five demon- Truth. A Witty, yet a most dangerous fiction of the 
 
 strative ar- . * 
 
 *™iS*\he ^^*^®^ of ^^®» y^h^o, hardened in rebellion against God, 
 SesTofthat persuades God's people to drink down such deadly poison, 
 Siurch an/ though he knows the truth of these five particulars, which 
 
 thecommon- -r -t 11 • -1 n 
 
 •wealth are 1 shall remind you ot : — 
 
 like Hippo- 
 
 crates-twins. First, many flourishing states in the world have been 
 ishing states and are at this day, which hear not of Jesus Christ, and 
 
 without *■,«■! 
 
 true church, therefore have not the presence and concurrence of a 
 
 church of Christ with them. 
 Sl°eoie Secondly, there have bee'n many thousands of God's 
 t™e°eh^iSi°' people, who 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 seel? 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 y='.?' '»•■. 
 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 ooa'speopiB 
 
 '^ permitted 
 
 build and set up an altar to his God wheresoever he came, Sy'^idSc^s* 
 amongst the idolatrous nations in the land of Canaan. 
 Thus Cyrus proclaims liberty to all the people of God in 
 his dominions, freely to go up and build the temple of 
 God at Jerusalem, and Artaxerxes after him confirmed it. 
 
 Thus the Roman emperors, and governors under them, 
 permitted the church of God, the Jews, in the Lord 
 Christ's time, their temple and worship, although in civil 
 things they were subject to the Romans. 
 
 Fourthly, the scriptures of truth and the records ofchnst-s 
 
 J ^ ^ church ga- 
 
 tiine concur in this, that the first chiu:ehes of Christ g^'eme™'' 
 Jesus, the lights, patterns, and precedents to all succeed- Mp of an*"* 
 ing ages, were gathered and governed without the aid, 
 assistance, or countenance of any civil authority, from 
 
288 THE BLOUDY TENENT 
 
 which they suffered great persecutions for the name of the 
 Lord Jesus professed amongst them. 
 
 The nations, rulers, and kings of the earth, tumultuously 
 rage against the Lord and his anointed, Ps. ii. 1, 2. Yet, 
 ver. 6, it hath pleased the Father to set the Lord Jesus 
 Bang 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 y€it be daunted or discouraged in his servants by 
 all their threats and terrors : for love is strong as death, 
 and the coals thereof give a most vehement flame, and are 
 not quenched by all the waters and floods of mightiest 
 opposition. Cant. viii. [6, 7.] 
 chrisfB true Christ's church is like a chaste and loving wife, in whose 
 
 spouse, " 
 
 faithftif to li^art is fixed her husband's love, who hath found the 
 in the midst tenderness of his love towards her, and hath been made 
 favours from fruitful by Mm, and therefore' seeks she not the smiles, 
 
 the -world. ip put •! in 
 
 nor fears the irowns, oi all the emperors m the world to 
 bring her Christ unto her, or keep him from her. 
 
 Lastly, we find in the tyrannical usurpations of the ■ 
 Komish anti-christ, the ten horns^ — which some of good 
 horns, Bev. uotc conccivc to be the ten kingdoms into which the 
 
 xiii. and , - ^ ^, , 
 
 ^Tii. Roman empire was quartered and divided — are expressly 
 
 said, Kev. 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. 
 
 myste^^of Let US cast our eyes about, turn over the records, and 
 
OF PERSECUTION DISCUSs'd. 289 
 
 examine the experience of past and present generations, S'"™"^'™ 
 and see if all particular observations amount not to this 
 sum, viz., that the great whore hath committed fornication 
 with the kings of the earth, and made drunk thereof 
 nations with the cup of the wine of her fornications: in 
 which drunkenness and whoredom (as whores use to prac- 
 tise) she hath robbed the kings and nations of their power 
 and strength, and, Jezebel like, having procured the kings' ^^^'^({f" 
 names and seals, she drinks [herself] drunk, Eev. xvii. [6,] ^i^usiitercd. 
 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 I 
 then should they be more acquainted with their Maker's 
 councils, for his secret is with them that fear him. Pa. 
 XXV. 14. 
 
 I pass on to a second difference. g^^^^^ j^_ 
 
 The kings of Israel and Judah were all solemnly iJe mystery 
 anointed with oil, Ps. Ixxxix. 20, / have found David lnoi^ting 
 my servant, with my oil have I anointed him. Whence the israd and 
 kings of Israel and Judah were honoured with that 
 mystical and glorious title of the anointed, or Christ of 
 
 X! 
 
290 THE BLOUDY TENENT 
 
 the Lord, Lam. iv. 20, The Ireath of our nostrils, the 
 anointed of Jehovah, was taken in their pits, &c. 
 
 WMch 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, with 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 
 
 aU 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 ; which most superstitiously and sacrilegiously hath 
 
 been applied only unto kings. 
 
 A sacriiegi Peace. O dear Truth, how doth the great Searcher of 
 
 poiy'of "the 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, &o., 
 
 Ps. cv. 15, common to aU Christians, or anointed [ones] 
 
 with Christ their head, by way of monopoly or privilege 
 
 appropriated to kings and princes ! 
 
 Truth. It win not be here unseasonable to call to mind 
 
 that admirable prophecy, Ezek. xxi. 26, 27, Thus saith 
 
 The crown Jehovah God, remove the diadem, take away the crown ; this 
 
 of Christ's 7 77. 7. 7 77.7 
 
 kingijr Shalt not be the same ; exalt him that is low, and abase him 
 that is high ; L will overturn, overturn, overturn, until he 
 come whose right it is; and I will give it him. The matter 
 is a crown and diadem to be taken from a usurper's head, 
 and set upon th^ head of the right owner. 
 
 power. 
 
OP 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. The anoint- 
 ing, the title, and the crown and power, must return to the 
 Lord Jesus in his saints, unto whom alone belongs his 
 power and authority in ecclesiastical or spiritual cases. 
 
 CHAP. CXVIL 
 
 Truth. I therefore proceed to a third difference between 11,1^^. The 
 those kings and governors of Israel and Judah, and all uX and 
 other kings and rulers of the eartL Look upon the vested with 
 
 a spiritual 
 
 administrations of the kings of Israel and Judah, and well power. 
 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 his prophetical, by which he swayed the sceptre of 
 
 Israel in church affairs, 
 David im- Secondly, it is expressly said, 1 Chron. xxviii. 11, 12, 
 ffi'lriJ'of 13' t^^t *^® pattern which David gave to Solomon, 
 ordoriDg''o? concerning the matter of the temple and worship of God, 
 ohmoh mat- j^^ j^^^ j^ ^^ ^-^^ Spirit, which was no other but a figure of 
 
 the immediate inspiration of the Spirit of God unto the 
 
 Lord Jesus, the true spiritual king of Israel, John i. 49, 
 
 Rabbi, thou art the Son of God; Rabbi, thou art the King of 
 
 Israel. 
 
 Boiomon'B Again, what civil magistrate may now act as Solomon, 
 
 Khi^^w ^ *yP^ ^^ Christ, doth act, 1 Kings ii. 26, 27 ? Solomon 
 
 ^cdaft 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. Solomou remits the civil punishment, and inflicts 
 
 athar from upou Mm a Spiritual ; but by what right, but as he was king 
 
 hood exa- of the church, 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 JBut now put the case : suppose that any of the officers 
 
 "finof Sia- of the New England churches should prove false to the 
 
 state, and be discovered joining with a French Monsieur, 
 
 or Spanish Don, thirsting after conquest and dominion, to 
 
 further their invasions of that country; yet for some 
 
 former faithful service to the state, he should not be 
 
 adjudged to civil punishment: — I ask now, might their 
 
 governors, or their general court (their parliament), depose 
 
 such a man, a pastor, teacher, or elder, from his holy 
 
 calling or office in God's house ? 
 
 c^!"" OJ" suppose, 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 subiects of Christ in the 
 
 •' _ '' _ The liberties 
 
 choice of an apostle, Acts i.; of a deacon. Acts vi.; of "^^J^^'J^^ 
 elders. Acts xiv. ; and guided by the assistance either of JSei5''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^„i^i^j„. 
 of their speaker : yet some princes have thus far been oSrto^r 
 gratified as to nominate, yea, and implicitly to commend k tics. 
 speaker to them. Wise men have seen the evil conseA 
 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, Hezejsiah, Jehoshaphat, Josiah. 
 What think you of the fast proclaimed by Jehoshaphat ? 
 2 Chron. xx. 3. 
 
294 THE BLOUDY TENENT 
 
 Truth. I find it to be the duty of kings and all in 
 authority, to encourage Christ's messengers of truth 
 proclaiming repentance, &o. 
 
 But under the gospel, to enforce aU natural and unre- 
 
 generate people to acts of worship, what precedent hath 
 
 Christ Jesus given us ? 
 
 jeiosha- First, it is true Jehoshaphat proclaimed a fast, &c. ; but 
 
 examined, -^^g jjg ^q^ Jq 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. 
 If civil'. But consider, if civil powers now may iudge of and 
 
 powers may ^ '^ J J o 
 
 So/thB determine the actions of worship proper to the saints : if 
 
 wsMp, 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 ? 
 
 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 
 
 S^°^d csB- it were to give to God ; and what is God's and his 
 
OF PERSECUTION DISCUSs'd. 295 
 
 people's I wish that Caesar may not take. Yet, for the'^j^jj"* 
 satisfaction of some, be pleased to glance upon Josiah, his '^'^ 
 famous acts in the church of God, concerning the worship 
 of Godj the priests, Levites, and their services, compelling 
 the people to keep the passover, making himself a covenant 
 before the Lord, and compelling all that were found in 
 Jerusalem and Benjamin to stand to it. 
 
 Truth. To these famous practices of Josiah, I shall 
 parallel the practices of England's Mngs ; 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 a*t1 S™jT 
 royal root king David, who was immediately designed by ^lili 
 God : and when the golden links of the royal chain broke 
 in the usurpations of the Boman conqueror, it pleased the 
 most wise God to send a son of David, a Son of God, to 
 begin again that royal line, to sit upon the throne of his 
 father David, Luke i. 32 ; Acts ii. 30. 
 
 It is not so with the Gentile princes, rulers, and magis- ^^S^ 
 trates, whether monarchical, aristocratical, or democratical ; STpStfou- 
 who, though government in general be from God, yet, (rom°th'e 
 receive their callings, power, and authority, both kings and , 
 
 parliaments, mediately from the people. 
 
 Secondly. Josiah and those kings, were kings and 
 governors over the then true and only church of God 
 national, brought into the covenant of God in Abraham, 
 and so downward : and they might well be forced to stand 
 to that covenant into which, with such immediate signs and 
 miracles, they had been brought. 
 
 But what commission from Christ Jesus had Henry flr^^^nk 
 VIII., Edward VI., or any, Josiah like, to force the many ?*Tenant by 
 hundred thousands of English men and women, without eigns,™nd 
 such immediate signs and miracles that Israel had, to tu' 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, as in 
 
 Josiah's time, to stand to that which they never made, nor 
 
 before evangelical repentance are possibly capable of? 
 
 thlTSsT'"' Now secondly, de facto ; let it be well remembered 
 
 governor of Concerning the kings of England professing reformation. 
 
 at England^ The foundation of all was laid in Henry VIII. The pope 
 
 chaUengeth to be the vicar of Christ Jesus here upon 
 
 earth, to have power of reforming the church, redressing 
 
 abuses, &c. : Henry VIII. falls out with the pope, and 
 
 challengeth that very power to himself of which he had 
 
 despoiled the pope, as appears by that act of parliament 
 
 establishing Henry VIII. the supreme head and governor 
 
 in all cases ecclesiastical, &c. ^ 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. 
 
 M^tomtogs Secondly, as before intimated, let us view the works and 
 
 tags^frdi- acts of England's imitation of Josiah's practice. Hertry 
 
 England's VII. Icavcs England under the slavish bondage of the 
 
 pope's yoke. Henry VIII. reforms all England to a new 
 
 fashion, half papist, half protestant. King Edward VI. 
 
 turns about the wheels of the state, and works the whole 
 
 land to absolute protestantism. Queen Mary, succeeding 
 
 to the helm, steers a direct contrary course, breaks in 
 
 pieces all that Edward wrought, and brings forth an old 
 
 edition of England's reformation all popish. Mary not 
 
 living out half her days, as the prophet speaks of bloody. 
 
 SatM often P^'''so'^^5 Elizabeth, like Joseph, advanced from the prison 
 
 often ptack ^^ *^^ palace, and from the irons .to the crown, she plucks 
 
 up religions. ^^ ^ j^^j, gjg^gj. Mary's plants, and sounds a trumpet all 
 
 protestant. 
 
 What sober man stands not amazed at these revolutions ? 
 
 ' [See 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 ! which, 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 a national 
 
 '' o & ^ church ever 
 
 church of natur al, unregenerat e men, was (like wax) the t^™nd° 
 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 bring to mind, dear Truth, a plea of some ^ woman, 
 
 " ^ papiBsa, or 
 
 wiser papists for the pope's supremacy, viz., that it was no 1^^°^ *''° 
 such exorbitant or unheard of power and jurisdiction 
 which the pope challenged, but the very same which a 
 woman. Queen Elizabeth herself, challenged, styling her 
 papissa or she-pope : withal pleading, that in point of rea- 
 son it was far more suitable that the Lord Jesus woidd 
 delegate his power rather to a clergyman than a layman, 
 as Henry VIH. ; or a woman, as his daughter Elizabeth. 
 
 Truth. I believe that neither one or the other hit the ihe papists 
 
 nearer to 
 
 white ;^ yet I believe the papists' arrows fall the nearest to ""= t™'?" 
 it in this particular, viz., that the government of them|nf™Se 
 church of Christ should rather belong to such as profess a most" pro-*" 
 ministry or office spiritual, 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 tohite.'] 
 ory of worship for the entire nation.] 
 
298 THE BLOUDY TENENT 
 
 So that in conclusion, the whole controversy concerning 
 
 the government of Christ's kingdom or church, will be 
 
 found to lie between the true and false ministry, both 
 
 challenging the true commission, power, and keys from 
 
 Christ. 
 
 poweVofthe Peace. This all glorious diadem of the kingly power of 
 
 troubiesTi the Lord Jesus hath been the eye-sore of the world, and 
 
 and rulers of that which the Mngs 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 this 
 most glorious King of kings over the souls and consciences 
 of men, or over their lives and worships, is stiU 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. 
 wiaitSion Truth. You well mind, dear Peace, a twofold exaltation 
 of Christ. jj£ ^j^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. 
 ihe world I coufess there is a tumultuous rage at his entrance 
 
 stormeth at ^ _ ° 
 
 both. jjjto his throne in the soul and consciences of any of his 
 chosen ; but against his second exaltation in his true kingly 
 power and government, either monarchical in himself, or 
 ministerial in the hands of his ministers and churches, are 
 mustered up, and shall be in the battles of Christ yet to be 
 fought, all the powers of the gates of earth and hell. 
 
 difference. 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 Gentiles. 
 
 Those kings as kings of Israel were all invested with a i^'nss <>' 
 
 ^ ^ ° 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- JJ^J, 
 ritual : in which respect they typed out the spiritual king 
 of Israel, Christ Jesus. 
 
 When I say they were types, I make them not in all 
 respects so to be ; but as kings and governors over the 
 church and kingdom of God, therein types. 
 
 Hence all those sa\dours and deliverers, which it pleased 
 God to stir up extraordinarily to his people, Gideon, ^the jeml' 
 Baruc, Sampson, &c.; in that respect of their being f^^ayJour 
 saviours, judges, and deliverers of God's people, so were woria. 
 they types of Jesus Christ, either monarchically ruling 
 by himself immediately, or ministerially by such whom he 
 pleaseth to send to vindicate the liberties and inheritances 
 of his people. 
 
 CHAP. CXX. 
 
 Peace. It must needs be confessed, that since the kings 
 of Israel were ceremonially anointed with oil : and — 
 
 Secondly, in that they sat upon the throne of David, 
 which is expressly applied to Christ Jesus, Luke i. 32 ; 
 Acts ii. 30 ; John i, 49, their crowns were figurative and 
 ceremonial ; but some here question, whether or no they 
 were not types of civil powers and rulers now, when, 
 kings and queens shall be nursing fathers and nursing 
 mothers, &c. 
 
300 THE BLOUDY TENENT 
 
 ewLTan"" Truth. For answer unto such, let them first remember 
 
 power 0?"' 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 concerniag a 
 deputed and ministerial power, and this distinction the 
 very pope himself acknowledgeth. 
 
 Mmpeutors There are three great competitors for this deputed or 
 
 material " ministerial power of the Lord Jesus. 
 
 power of 
 
 Christ. Tiie First. The arch-vicar of Satan, the pretended vicar of 
 
 popes great '■ 
 
 fcr the*™ Christ on earth, who sits as God over the temple of God, 
 power'o"^ exalting himself not only above all that is called God, but 
 over the souls and consciences of aU his vassals, yea, over 
 the Spirit of Christ, over the holy scriptures, yea, and 
 God himself, Dan. viii. and xi., and E.ev. xv., together 
 with 2 Thess. ii. 
 
 This pretender, although he professeth to claim but the 
 ministerial power of Christ, to declare his ordinances, to 
 u''onthe° preach, baptize, ordain ministers, and yet doth he upon 
 Fenge'the^" ^^ point challenge the monarchical or absolute power also, 
 being full of self-exalting and blasphemingj Dan. vii. 25, 
 and xi. 36 ; Eev. 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, Kev. xvii., for so hath the 
 Lord Jesus decreed to consume him by the breath of his 
 mouth, 2 Thess. ii. 
 
 The second great competitor to this crown of the Lord 
 ciTii magis- Jcsus 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. 
 faotSmf ^* Under the wing of the civil magistrate do three great 
 an arm of factious shcltcr thcmselvcs, and mutually oppose each 
 
 monarcliical 
 
 The second 
 great pre- 
 tender, the 
 
OP PERSECUTION BISCUSs'd. 301 
 
 other, striving as for life who shall sit down under the 
 shadow of that arm of flesh. 
 
 First, the prelacy : who, though some extravagants of ^ '■'•'« pa- 
 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 %^l\^ 
 ascribe not so much to the civil magistrate as some too 
 grossly do, yet they give so much to the civil magistrate i 
 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, asteiymake 
 
 •' . . "^ . use of the 
 
 the pope doth in his punishing of heretics. J'^j' ""^is- 
 
 I doubt not but the aristocratical government of pres- uonerr^™" 
 byterians may well subsist in a monardiy, 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 dentil*''''™" 
 that (so called) independent : I prejudice not the personal 
 worth of any of the three sorts : this latter, as I believe 
 this discourse hath manifested, jumps with the prelates. The inde- 
 and, though not more fuUy, yet more explicitlv than the "V" "°"« 
 
 ° i/ .> 1. ^ nearest to 
 
 presbyterians, cast down the crown of the Lord Jesus at '"f •''^''p^' 
 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 THE BLOUDY TENENT 
 
 presbyterians, and only to embrace themselves, both as the 
 state's and the people's bishops. 
 rampSon ^^® third competition for this crown and power of the 
 that^'epa- Lord Jesus is of those that separate both from one and 
 the other, yet divided also amongst themselves into many 
 several professions. 
 
 Of these, they that go furthest profess they must yet 
 come nearer to the ways of the Son of God : and 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 
 XmLmtty' ^tatc, pomp, richcs, conformity to the world, &c. And on 
 to Christ, ^jjg 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 
 'eslftbT^' Christ to greater sufferings, and their desiring no civil 
 lug^tohn- sword nor arm of flesh, but the two-edged sword of God's 
 rabjedts™ Spirit to try out the matter by : and then let the inhabi- 
 
 liberty not n ^ ii-i i * i 
 
 to be op- tants 01 the world ludge which come nearest to the doc- 
 pressed, but , < 
 
 ■permuted *™^5 holiuess, povcrty, patience, and practice of the Lord 
 Jesus Christ ; and whether or no these latter deserve not 
 so much of humanity and subjects' liberty, as (not 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 stahlisheth, 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 ^»^'=° '''=*.■ 
 
 J r r ^ o Bona,proving 
 
 and Judah were not types of civU magistrates ? Now, I Sny o? 
 suppose, by what hath beep already spoken, these things ju'dah car - 
 
 .,, , , , , not have any 
 
 Will be evident : — other but a 
 
 n t t spiritual 
 
 First. That those former types of the land, of the people, antitype. 
 
 ■/ r ' r r ' Civil types 
 
 of their worships, were types and figures of a spiritual ^^^f^areB 
 land, spiritual people, and spiritual worship under Christ, ed by™i- 
 Therefore, consequently, their saviours, redeemers, de- type's.^" 
 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. 
 
 Secondly. Although the magistrate by a civil sword civii com- 
 pulsion was 
 might well compel that national church to the external p^up" in 
 
 *=* '■ the national 
 
 exercise of their national worship : yet it is not possible, theTows' 
 according to the rule of the New Testament, to compel iSpropS in 
 whole nations to true repentance and regeneration, with- lan, which 
 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 unbehef 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 BLOCDY TENENT 
 
 sake a long-continued father's worsliip, and to embrace a 
 
 new, though the best and truest. This work performs 
 
 alone that sword out of the mouth of Christ, with two 
 
 edges, Rev. i. and iii. 
 
 Neither Thirdly. We have not one tittle, in the New Testament 
 
 Be°nera™aTO^f Christ Jesus, conceming such a parallel, neither from 
 
 Srti ma^a- Mmsclf uor from his ministers, with whom he conversed 
 
 raors anti- forty days after his resurrection, instructing them in the 
 
 type, but the n i • i • i a j. • o 
 
 contrary, matters 01 his kingdom, Acts i. S. ^ 
 
 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. 
 
 Fourthly. We have formerly viewed the very matter 
 and essence of a civil magistrate, and find it the same in 
 
 Civil magis- 
 tracy essen- 
 tially civil, 
 and the 
 
 parts S the all parts of the world, wherever people live upon the face 
 of the earth, agreeing together in towns, cities, provinces, 
 
 iDj^ 
 
 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. 
 
 ^ This civil nature of the magistrate we have proved to 
 receive no addition of power from the magistrate being a 
 Christian, no more than it receives diminution from his 
 not being a Christian, even as the commonweal is a 
 true commonweal, although it have not heard of 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, 
 V makes it nevertheless a commonweal. 
 
 Fifthly. The Spirit of God expressly relates the work 
 jrviiwk of the civil magistrate under the gospel, Eom. xiii., 
 
 Christianity 
 adds not to 
 the nature 
 of a civil 
 common- 
 ■weal, nor 
 doth want 
 of Ch'isti- 
 anity dimi- 
 nish it. 
 
 Hom. xiii. 
 evidently 
 proves the 
 
OF PKRSECUTION DISCUSS'd. 305 
 
 expressly mentioning, as the magistrates' object, the duties „? ^thlTvu 
 of the second table, concerning the bodies and goods of °"*'"™*°' 
 the subject. 
 
 2. The reward or wages which people owe for such a 
 work, to wit, not the contribution of the church for any 
 spiritual work, but tribute, toll, custom, which are wages 
 payable by all sorts of men, natives and foreigners, who 
 enjoy the same benefit of public peace and commerce in 
 the nation. 
 
 Sixthly. Since civil magistrates, whether kings or par- Most 
 
 I- ... J • ■ strange, yet 
 
 liaments, states, and governors, can receive no more m most true 
 
 ^ conse- 
 
 justice than what the people give: and are, therefore, but 9"™°^' 
 the eyes, and hands, and instruments of the people, JrafesTow"" 
 simply considered, without respect to this or that religion ; ^titype°of 
 it must inevitably follow, as formerly I have touched, that iBraerand" 
 if magistrates have received their power from the people, 
 then the greatest number of the people of every land has 
 received from Christ Jesus a power to establish, correct, 
 reform his saints and servants, his wife and spouse, the 
 church : and she that by the express word of the Lord, 
 Ps. cxlix. 8, binds kings in chains, and nobles in links of 
 iron, must herself be subject to the changeable pleasures 
 of the people of the world, which lies in wickedness, 
 1 John V. 1 9, 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 : — thfJm''''' 
 
 No officer chosen and ordained :— ^p™£^_ 
 
 No person cast forth and excommunicated, but as the clSstrno 
 
 X 
 
306 THE BLOUDY TENENT 
 
 tii°e%ieMMe commonweal and people please ; and in conclusion, no 
 2 John'g' *' 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 seteral peoples 
 of the nations of the world shall give allowance. 
 
 Peace. Dear Truth, oh I 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. 
 Mtit'Tof Truth. I may therefore here seasonably add a seventh, 
 israer4d°' wliich is a necessary consequence of all the former argu- 
 ments, and an argument itself: viz., we find expressly a 
 spiritual power of Christ Jesus in the hands of his saints, 
 ministers, and churches, to be the true antitype of those 
 former figures in all the prophecies concerning Christ's 
 spiritual power, Isa. ix., Dan. vii., Mich, iv., &c., com- 
 pared with Luke i. 32, Acts ii. 30, 1 Cor. v.. Matt, xviii., 
 Mark xiii. 34, &c. 
 
 Judah. 
 
 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 
 S^d more cheerfully to a fourth difference from the laws and 
 
OF PERSECUTION DISCUSS'd. 307 
 
 statutes of this land, different from all the laws and statutes statutea 
 of the world, and paralleled only by the laws and ordi- "'hers- 
 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. chnst. 
 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 uwa of 
 the second table contains the law of nature, the law moral raiMed!"''* 
 and civU, yet such a law was also given to this people as 
 never to any people in the world: such was the law of 
 worship, Ps. cxlvii., peculiarly given to Jacob, and God 
 did not deal so with other nations: which laws for the 
 matter of the worship in all those wonderful significant 
 sacrifices, and for the manner by such a priesthood, such a 
 place of tabernacle, and afterward of temple, such times 
 and solemnities of festivals, were never to be paralleled by 
 any other nation, but only by the true Christian Israel 
 established by Jesus Christ amongst Jews and Gentiles 
 throughout the world. 
 
 Thirdly, the law of the ten words, Deut. x., the epitome God's own 
 
 finger pen- 
 
 of aU the rest, it pleased the most high God to frame and ?ed laws for 
 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 BLOUDY TENENT 
 
 Peace. Such promulgation of such laws, by such a pro- 
 phet, must needs be matchless and unparalleled. 
 See"' Truth. In the fifth place, consider we the punishments 
 
 and rewards annexed to the breach or observation of these 
 laws. 
 pro^p^ruy I^i^st, thosc wMch werc of a temporal and present con- 
 tTtheS" sideration of this life : blessings and curses of all sorts 
 Honai"uit8 opened at large. Lev. xxvi. and Deut. xxviii., which can- 
 
 of the Jews. -i i i t i • l " 
 
 not possibly be made good m any state, country, or kmg- 
 
 dom, but in a spiritual sense in the church and kingdom of 
 
 Christ. 
 
 TheBpirifnai The rcasou is this : such a temporal prosperity of out- 
 prosperity of ■*■ i. ' X .1 
 
 now The '''^ Ward pcace and plenty of all things, of increase of children, 
 antitype. q£ cattle, of honour, of health, of success, of victory, suits 
 not temporally with the afflicted and persecuted estate of 
 God's people now: and therefore spiritual and soul-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- 
 
 commnnica- captivc, was their excommunication or casting out of 
 
 tion was. r ' o 
 
 God's sight, 2 Kings xvii. 23. Therefore was the blas- 
 phemer, the false prophet, the idolater, to be cast out or 
 cut off from this holy land : which punishment cannot be 
 paralleled by the punishment of any state or kingdom in 
 the world, but only by the excommunicating or out-casting 
 of person or church from the. fellowship of the saints and 
 churches of Christ Jesus in the gospel. 
 The corporal And therefore, as before I have noted, the putting away 
 
 stoning in jr o ./ 
 
 {""^d ™t °^ *^^ ^*^®^ prophet, by stoning him to death, Deut. xiii., 
 spiritual jg g^jy. answered, and that in the very same words, in the 
 
OF PERSECUTION DISCUSs'd. 309 
 
 antitype : when, by the general consent or stoning of the l^^^^H 'g" 
 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 punishment of the ^punS-*' 
 keeping or breach of these laws to Israel, was such asS^^f'""" 
 cannot suit with any state or kingdom in the world beside, be parauei-" 
 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 E,om. x., 
 James ii. Such a covenant God made not before nor 
 since with any state or people in the world. For, Christ 
 is the end of the law for righteousness to every one that 
 believeth, Eom. x. 4. And, he that believeth in that Son of 
 God, hath eternal life ; he that believeth not hath not life, but 
 is condemned already, John iii. and 1 John v. 
 
 CHAP. CXXII. 
 
 Peace. Dear Truth, you have most lively set forth the The wars 
 unparalleled state of that typical land and people of 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. 
 
 [ Truth.'] First, all nations round about Israel, more or 
 less, some time or other, had indignation against this people 
 — Egyptians, Edomites, Moabites, Ammonites, Midians, israers cne- 
 
 &*' XT ■> ' ' ' ' mies round 
 
 Philistines, Assyrians, and Babylonians, &c., as appears "'""»'• 
 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. Ixxxiii., 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. ^orld shall- hate you, John xv. [18, 19.] You shall be 
 hated of aU men for my name's sake. Matt. xxiv. [9.] All 
 that wiU 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. Arid 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. 
 a^atnir [ TVzt^A.] Bcsidc aU these without, Israel is betrayed 
 
 J™toweis! 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 was the bondage and slavery of that people Jp°oS™p- 
 and nation 430 years in the land of Egypt, and as famousj th^Jows. 
 glorious, and miraculous was their return through the 
 Red Sea, a figure of baptism, 1 Cor. x. [2,] and Egypt a 
 figure of an Egypt now. Rev. xi, 8. 
 
 How famous was the seventy years' captivity of the 
 Jews in Babel, transported from the land of Canaan, and 
 at the fuU 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 ofTi""'™"- 
 
 '- ■*■ derful victo- 
 
 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 
 bis armour-bearer against the Philistines: David, by his 
 five smooth stones against Goliah: Asa, Jehoshaphat, 
 Hezekiah, their mighty and miraculous victories against 
 so many hundred thousand enemies, and that sometimes 
 without a blow given. 
 
 What state, what kingdom, what wars and combats, 
 victories and deliverances, can parallel this people, but the 
 spiritual and mystical Israel of God in every nation and 
 country of the world, typed out by that small typical 
 handful, in that little spot of ground, the land of Canaan ? 
 
 The Israel of God now, men and women, fight under The mystical 
 
 ° battleeof 
 
 the great Lord General, the Lord Jesus Christ: their ^^"^'^ '™^' 
 weapons, armour, and artUlery, are hke 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 omreometh : He tliat 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 Koman emperors. Rev. xii. [11,J By the 
 Mood of the Lamb: 2. By the word of their testimony: 
 3. The cheerful spilling of their own blood for Christ; 
 for they loved not their lives unto the death : and in aU this 
 they a7-e more than conquerors through him that loved them, 
 Eom. viii. 37. 
 Themysticai This glorious oxmy of white troopers, horses and har- 
 ers' Rev?"'"' ^^^s — Christ Jcsus and his true Israel, Rev. xix. — 
 "^' gloriously conquer and overcome the beast, the false 
 
 prophet, and the kings of the earth, up in arms against 
 them. Rev. xix.; and, lastly, reigning with Christ a 
 thousand years, they conquer the devil himself, and the 
 numberless armies, like the sand on the sea shore, of Gog 
 and Magog : and yet not a tittle of mention of any sword, 
 helmet, breastplate, shield, or horse, but what is spiritual 
 and of a heavenly nature. AU 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 which it pleaseth God to mention, Neh. ix. 
 
 CHAP. CXXIII. 
 
 Peace. You have, dear Truth, as in a glass, presented 
 the face of old and new Israel, and as in water face 
 answereth to face, so doth the face of typical Israel to the 
 face of the antitype, between whom, and not between 
 Canaan and the civil nations and countries of the world 
 
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 might further discover, that Jy'fs^fj** 
 from the king and his throne to the very beasts, yea, [to] the Jrecedm-' 
 excrements of their bodies (as we see in their going to 
 war, Deut. xxiii. 12,) their civils, morals, and naturals were 
 carried on in types ; and however I acknowledge that 
 what was simply moral, civil, and natural in Israel's state, 
 , in their constitutions, laws, punishments, may be imitated 
 and followed by the states, countries, cities, and kingdoms 
 of the world: yet who can question the lawfulness of 
 other forms of government, laws, and punishments which 
 differ, since civil constitutions are men's ordinances (or 
 creation, 2 Pet. ii. 13), unto which God's people are 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, usurpaition, 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 THE BLOUDY TENENT 
 
 mon-weal, or church, the true Christendom ; but that this 
 hath arisen from princes' remissness in not keeping their 
 watch to establish the purity of religion, doctrine, and 
 worship, and to punish, according to Israel's pattern, all 
 false ministers, by rooting them and their worships out of 
 the world, that, I say, can never be evinced; and the 
 many thousands of glorious souls under the altar whose 
 blood hath been . spilt by this position, and the many 
 hundred thousand souls, driven out of their bodies by civil 
 wars, and the many millions of souls forced to hypocrisy 
 and ruin eternal, by enforced uniformities in worship, will 
 to all eternity proclaim the contrary. 
 &ithfu™esa Indeed, it shows a most injurious idleness and unfaithr 
 S c™t the"^ fulness in such as profess to be messengers of Christ Jesus, 
 den of judg- to cast the heaviest weight of their care upon the kings 
 
 ing and ea- o ± o 
 
 tane chril ^^^ rulcrs of the earth, yea, upon the very commonweals, 
 thTioLmo™ Isodies of people, that is, the world itself, who have funda-- 
 weaiorworid mgn^aUy in themselves the root of power, to set up what 
 
 government and governors they shall agree upon. 
 
 Secondly, it shows abundance of carnal diffidence and 
 
 distrust of the glorious power and gracious presence of the 
 
 Lord Jesus, who hath given his promise and word to be 
 
 with such his messengers to the end of the world. Matt. 
 
 xxviii. 20. ' 
 
 That dog that fears to meet a man in the path, runs on 
 
 with boldness at his master's coming and presence at his 
 
 back. 
 To govern Thirdly, what imprudence and indiscretion is it in the 
 
 and judge , 
 
 iffaiS'ioad "^°^* common affairs of life, to conceive that emperors, 
 
 thTcwr ^^S^> and rulers of the earth, must not only be qualified 
 
 magistrate, ^j^j^ political and state abilities to make and execute such 
 
 civil laws which may concern the common rights, peace, 
 
 and safety, which is work and business, load and burden 
 
 enough for the ablest shoulders in the commonweal ; but 
 
Magistrates 
 can have no 
 more power 
 than the 
 common 
 consent of 
 
 OF PERSECUTION DISCUSS'd. 315 
 
 also furnished with such spiritual and heavenly abilities to 
 govern the spiritual and Christian commonweal, the flock 
 and church of Christ, to pull down, and set up religion, to 
 judge, determine, and punish in spiritual controversies, 
 even to death or banishment. And, beside, that not only 
 the several sorts of eivU 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 magis- ' 
 trates, have not the least inch of civil power, but what ii 
 measureJ out toThem from the free consent of _the_ whole : 
 even as a cornimttee of parliament cannot further act than the people 
 
 shall betrust 
 
 the power of the house shall arm and enable them. them with. 
 
 Concerning that obiection wMch may arise from the ihousanda 
 kings of Israel and Judah, who were born members oi magistrates, 
 
 o who never 
 
 God's church, and trained up therein aU their days, which ^^l°l^^^ 
 thousands of lawful magistrates in the world, possibly born °' °°''- 
 and bred in false worships, pagan or anti-christian, never 
 heard o^ 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 ng spirf. 
 (except it was for subsistence, as we see in Paul and sword can- 
 Barnabas workmg with their own hands) the Liord Jesus, nagedbyone 
 
 ^ ^ and the 
 
 and his apostles, kept themselves to one. If ever any in same 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' tT 
 
 11 11 PIT manage 
 
 to manage both swords, and to assume the charge or both both. 
 tables. 
 
316 THE BLOUDY TENENT 
 
 Now concerning princes, I desire it may be remembered, 
 who were most injurious and dangerous to Christianity, 
 whether Nero, Domitian, Julian, &c.j persecutors : or 
 Constantine, Theodosius, &c., who assumed this power and 
 authority in and over the church in spiritual things. It 
 is confessed by the answerer and others of note, that under 
 these latter, the church, the Christian state, religion, and 
 worship, were most corrupted : under Constantine, 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, I sleep, though mine heart waketh.^ 
 
 CHAP. CXXIV. 
 
 Peace. Yea; but some will say, this was not through 
 their assuming of this power, but the iU-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 magis- 
 trates acted in religion according to their consciences' per- 
 ®"^®^°°' ^^^ beyond the light and persuasion of conscience 
 SoFo> '^^'°- ^"^ ™^° ^'""^g ^^1^ ^^ a°7 fear of God. Hence have 
 ^'not^t *^ey f°r«=ed their subjects to uniformity and conformity 
 to?J^them. "iito their own consciences, whatever they were, though 
 not willing to have been forced 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 
 
 tianity, as Constantine and others who asleep, 
 assumed a power in spiritual things. 
 
 who force 
 
 selves 
 
OF PERSECUTION DISCUSs'd. 317 
 
 Thirdly, had not the light of their eye of conscience, ^Xo^hen* 
 and the consciences also of their teachers, been darkened, ^much""' 
 they could not have been condemned for want of heavenly fnfonnation 
 
 , , , of con- 
 
 afifection, rare devotion, wonderful care and dihgence, pro- Boienco. 
 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, kingdoms, 
 empires, new holy lands of Canaan, and themselves 
 governors and judges in spiritual causes, compelling all 
 consciences to Christ, and persecuting the contrary with 
 fire and sword. 
 
 Upon these roots, how was, how is it possible, but that sad con»e- 
 
 ■*■ ^ quences of 
 
 such bitter fruits should grow of corruption of Chris- °J^*'"o^g'].^ 
 tianity, persecution of such godly who happily see more ^^eo^^ 
 of Christ than such rulers themselves : their dominions ^'"'^ " 
 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, giving civu mien 
 
 , i o t7 giving and 
 
 their power and authority to the seven-headed and ten- 'i^^j"^,""'^' 
 horned besist of Rome, have been the cause, &c., I confess M°ho^j'° 
 it to be one concurring cause : yet withal it must be re- oua'to^tiie"' 
 membered, that even before such princes set their horns, curist. 
 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 difierence, in some 
 
318 THE BLOUDY TENENT 
 
 respects, between the setting their horns upon the priests' 
 heads, whereby they are enabled immediately to push and 
 gore whoever cross their doctrine, and practice, and the 
 lending of their horns, that is, pushing and goring such 
 themselves, as are declared by their bishops and priests to 
 be heretical, as was and is practised in some countries 
 before and since the pope rose : yet I confidently affirm, 
 that neither the Lord Jesus nor his first ordained ministers 
 and churches (gathered by such ministers), did ever wear, 
 or crave the help of such horns in spiritual and Christian 
 affairs. The spiritual power of the Lord Jesus in the 
 hands of his true ministers and churches, according to 
 ThespH- Balaam's prophecy, Num. xxiii., is the horn of that 
 
 tual power of x j. ./ -^ 
 
 Jesu^°coin- '•i^'icorn, or rhinoceros, Ps. xcii. [10,] which is the 
 
 sSpto to strongest horn in the world : in comparison of which the 
 
 pwabie""' strongest horns of the bulls of Bashan break as sticks and 
 
 rhinoceros, recds. History tells us how that unicorn, or one-horned 
 
 beast the rhinoceros, took up a buU like a tennis ball, in 
 
 the theatre at Rome, before the emperor, according to that 
 
 record of the poet :' 
 
 Quantus erat comu cui pila taurus erat I 
 
 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 Spectaculis Libellus, Ep. ii.] 
 
OF PERSECUTION DISCUSS'd. 319 
 
 nursing fathers, &c., and Rev. xxi. 24, the kings of the 
 earth shall bring their glory and honour to the new 
 Jerusalem, &c. 
 
 Truth. I answer with that mournful prophet, Ps. kxiv., a time 
 
 ^ ^ ' ' when God » 
 
 I see not that man, that prophet, that can tell us how Sly SI 
 long. How many excellent penmen fight each against God-s°wor- 
 other with their pens (like swords) in the application of ^ '*' 
 those prophecies of David, Isaiah, Jeremiah, EzeMel, 
 Daniel, Zechariah, John, when and how those prophecies 
 shaU be fulfilled! 
 
 Secondly, whenever those prophecies are fulfilled, yet Nursing fa- 
 shaU 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. What 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 ciril 
 
 rhinoceros, the power of the Lord Jesus in spiritual p°™ rbeing 
 cases : his sword not the two-edged sword of the Spirit, c™*titS 
 the word of God, hanging not about the loins or side, but be''of'a " 
 at the lips, and proceeding out of the mouth of 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 civu 
 worship which his conscience is persuaded is true, and J""?* ""'"ss 
 upon which he ventures his soul : or else that and those Crist' "' 
 which he is persuaded are false. 
 
 Concerning the first; if that which the magistrate 
 
320 THE BLOUDY TENENT 
 
 believetli to be true, be true, I say he owes a threefold 
 duty unto it : 
 
 1. Approba- 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. 
 
 2. Submis- 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. 
 
 3. Protect- Thirdly, Protection of such true professors of Christ, 
 
 ion. , , 
 
 whether apart, or met together, as also of their estates 
 from violence and injury, according to Rom. xiii. 
 The civil Now secondlv, if it be a false relisjion, unto which the 
 
 niagistvate _ _ _ •' ' , _ □ ' 
 
 worshi' -"^^^ ^^^^^ magistrate dare not adjoin : yet, he owes, 
 
 peis. First, Permission, for approbation he owes not to what 
 
 sion. is evil, and this according to Matt. xiii. 30, for public 
 
 I peace and quiet's sake. 
 2. protec- Secondly, he owes protection to the persons of his 
 subjects, tliough of a false worship, that no injury be 
 offered either to the persons or goods of any. Pom. xiii. 
 
 Peace. Dear Truth, in this eleventh head concerning 
 the magistrates' power in worship, you have examined 
 what is affirmed the magistrate may do in point of worship ; 
 there remains a second, to wit, that which they say the 
 magistrate may not do in worship. 
 
 They say, " The magistrate may not bring in set forms 
 of prayer : nor secondly, bring in significant ceremonies : 
 nor thirdly, not govern and rule the acts of worship in 
 the church of God ;" for which they bring an excellent 
 similitude of a prince or magistrate in a ship, where he 
 hath no governing power over the actions of the mariners : 
 and secondly, that excellent prophecy concerning Christ 
 Jesus, that his government should be upon his shoulders, 
 Isa. ix. 6, 7. 
 
OF PERSECUTION DISCUSS D. 321 
 
 Truth, Unto all this I willingly subscribe: yet can I not The civu 
 
 f • . > -, -, • , , magistrate's 
 
 pass by a most injunous and unequal practice toward the conscience 
 civil magistrate : ceremonies, holy days, common prayer, ^^^^' 
 and whatever else dislikes their consciences, that the fontJ^^""* 
 magistrate must not bring in. Others again, as learned, as evenof'the' 
 godly, as wise, have conceived the magistrate may approve reformeraf 
 or permit these in the church, and all men are bound in 
 obedience to obey him. 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 : anions deal 
 
 . . . -with the 
 
 First, they take off his own clothes, and put upon him a fiTji magis- 
 purple robe, plat a crown of thorns on his head, bow ^"'j^J^^jt^ 
 the knee, and salute him by the name of King of the j^bub!""* 
 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 misBions. 
 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 '^^^°^^^ 
 
 conform to a set form of prayer, nor to ceremonies, nor ^hieh"„ther 
 
 holy days, &c,, although the civil magistrate (that most CTnloieMes 
 
 pious prince, Edw. VI., and his famous bishops, afterwards 
 
 Y 
 
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 
 strongest 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 magis- / ^ ^ _ 
 
 force the"* Superior, is to be obeyed in any matter displeasing to God : 
 hOTtoty" yctj when in matters of worship we ascribe the absolute 
 not judge" headship and gOTcrnment to the magistrate, as to keep 
 what is it ' the church pure, and force her to her duty, ministers and 
 
 but to play , i i 
 
 ™.spwtuai people, and yet take unto ourselves power to judge what 
 is right in our own eyes, and to judge the magistrate in 
 and for those very things wherein we confess he hath 
 power to see us do our duty, and therefore consequently 
 must judge what our duty is : what is this but to play 
 with magistrates, with the souls of men, with heaven, with 
 God, with Christ Jesus ? &c. 
 
 CHAP. CXXVI. 
 
 Peace. Pass on, holy Truth, to that similitude whereby 
 muitSdeis- they illustrate that negative assertion : " The prince in 
 
 cussed, con- ,i i_. „ ,i „ . , , ,. 
 
 cerning the the stup. Say tucy, IS governor over the bodies of all in 
 
 cml magis- i i 
 
 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 officers as governors and pilots, &c. 
 
 If in a ship at sea, wherein the governor or pUot of a First query: 
 
 !• 11 ii-i i.-i '"''"' " "■« 
 
 ship imdertakes to carry the ship to such a port, the civil prfnoe com- 
 
 magistrate (suppose a king or emperor) shall command the pi^t'"„" 
 
 master such and such a course, to steer upon such orj^^"™"''* 
 
 such a point, which the master knows is not their course, £iow wiu^ 
 
 never bri 
 
 ) them to t 
 
 harbour? 
 
 and which if they steer he shall never -hring the ship to them to the 
 
 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, w 
 and thus, in cunning the ship, managing the helm, trim- of the ship 
 
 , , command 
 
 ming the sail, and the prince command the mariners a '*« mariners 
 different or contrary course, who is to be obeyed ? rammlS" 
 
 It is confessed that the mariners may lawfully disobey whoTtoTe 
 the prince, and obey the governor of the ship in the ° °^° 
 actions of the ship. 
 
 Thirdlv, what if the prince have as much skill, which is a. if the 
 
 *' ^ _ prince have ' 
 
 rare, as the pilot himself? I conceive it will be answered, jaXe^mas'" 
 that the master of the ship and pilot, in what concerns the ^J." ^''°'' 
 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 ^vfeS'tho 
 unskilful in the ship's affairs, whether every sailor and^JJ,»/»f^ 
 mariner, the youngest and lowest, be not, so far as con- hi»''Bkm°and 
 
 Y 2 
 
324 THE BLOUDY TENENT 
 
 service) be ggrns the ship, to be preferred before the prince's follow- 
 
 not to be J^' ■'- 111* 
 
 firthe 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, in case a wilful king and his attendants, out of 
 opinion of their skill, or wilfulness of passion, would so 
 steer the course, trim sail, &c., as that in the judgment of 
 the master and seamen the ship and lives shall be 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 th^^Bhip dif's, or covetous desire of reward, shall yield to gratify 
 prince tothe the mind of the prince, contrary to the rules of art and 
 ^^thlMTp^ experience, &c., and the ship come in danger, and perish, 
 Ac, he be' and the prince with it : if the master get to shore, whether 
 
 not guilty, ^ a. •! 
 
 and livable to m^y j^g ^Qt bc justly qucstioiied, yea, and suffer as guilty 
 of the prince's death, and those that perished with him ? 
 These cases are clear, wherein, according to this similitude, 
 the prince ought not to govern and rule the actions of the 
 ship, but such whose oflBce, and charge, and skill it is. 
 
 Theappiica- ^hc rcsult of all is this: the church of Christ is the 
 
 tioD in 
 
 theTwp'^to ship, wherein the prince — if a member, for otherwise the 
 
 &c ' 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. 
 
 ThememeBt f^n this rcspect cvcry Christian in the church, man or 
 
 S^fJ^oL^'/woman, if of more knowledge and grace of Christ, ought 
 
 grace to be t^^ ^^ ^^ higher esteem, concerning religion and Christian- 
 
PERSECUTION DISCUSS'd. 325 
 
 ity, than all the princes in the world who have either nonete^'^^J^ 
 or less grace or knowledge of Christ: although in civiuJa^'J*'.'''"' 
 things all civil reverence, honour, and obedience ought tq or leea grace 
 
 U ■ 1J J 1. 11 . J of Christ. 
 
 be yielded by aU men. -^ 
 
 Therefore, if in matters of religion the king command Atruemi- 
 
 ' GO meter of 
 
 what is contrary to Christ's rule, though according to his tomiihf^ 
 persuasion and conscience, who sees not that, according to than'Tbe™ ° 
 the similitude, he ought not to be obeyed ? Yea, and (in civn author- 
 case) boldly, with spiritual force and power, he ought to ntuai 
 
 causes. 
 
 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 Fonnerposi- 
 
 . . .It..-! tions com- 
 
 simihtude with those former positions, viz., that the civu ?"«<•, w*.* 
 
 ^ ' ' this simili- 
 
 magistrate is keeper of both tables, that he is to see the ^^^^0* 
 church do her duty, that he ought to establish the true eMh'otter. 
 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 
 
 THE BLOUDY TENENT 
 
 then they say every passenger may reprove) but in their 
 
 ordinary course and practice. 
 tadsofthi' ^^® similitude of a physician obeying the prince in the 
 "rToribtog ^odj politic, but prescribing to the prince concerning the 
 cian'in civil prince's body, wherein the prince, unless the physician 
 the physi- manifestly err, is to be obedient to the physician, and not 
 
 oian to the . r j ' 
 
 Se^" to be judge of the physician in his art, but to be ruled and 
 Us 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 within, subject to the power 
 of the Lord Jesus therein, as any member of the church is, 
 1 Cor. V. 
 
 CHAP. CXXVII. 
 
 Peace. Dear Truth, you have uprightly and aptly untied 
 the knots of that eleventh head; let me present you with 
 the twelfth head, which is. 
 
 Concerning the magistrates' power in the censures^ of 
 the church. 
 
 Kx-"" " ^™t'" «ay 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 
 
 amined. 
 
OF PERSECUTION DISCXJSS'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 
 hj 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 
 against 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 with him, until 
 he see some issue of the private way. 
 
 " Thirdly, hence they have no power to put any to an 
 oath, ex officio, to accuse themselves, or the brethren, in 
 case either criminis suspecti, or pratensi, 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 to gwe tho 
 lantern in all cases concerning God or man, and that the otthechurch 
 
 , to the ciyil 
 
 ministers of the gospel are to teach this way, hold out this magistrate 
 
 or J ' (as before), 
 
 lantern unto the feet of all men ; but to give such an ISridge Ms 
 absolute power in spiritual things to the civil magistrate, what'uu' 
 and yet after their own ends or consciences to abridge it, with bX" 
 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 ^(."feMim of 
 of the peace and welfare of the state, they ought not to end oTcivu 
 
330 THE BLOCDY TENENT 
 
 fvhtn S?n " break down those bounds, and so to censure inunediately 
 "^LTitt for such sins which hurt not their peace. And in the last 
 thatS 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." 
 
 CHAP. CXXVIII. 
 
 Peace. Dear Truth, here are excellent confessions, unto 
 
 which both truth and grace may gladly assent ; but what 
 
 is your second observation from hence ? 
 
 A grieyona Truth. I obscrvc sccondly, what a deep charge of weak- 
 
 SSia^° ness is laid upon the church of Christ, the laws, govem- 
 
 the Ktoro* ment, and officers thereof, and consequently upon the 
 
 Lord Jesus himself: to wit, that the church is not enabled 
 
 with all the power of Christ to censure sufficiently an 
 
 offender — on whom yet they have executed the deepest 
 
 censure in the world, to wit, cutting off from Christ, 
 
 shutting out of heaven, casting to the devil — which 
 
 offender's crime reacheth not to hurt the good of the civil 
 
 state ; but that she is forced to make complaint to the 
 
 civil state, and the officers thereof, for their help. 
 
 Oh ! let not this be told in Gath, nor heard in Askelon ! 
 j and oh ! how dim must needs that eye be, which is blood- 
 1 shot with that bloody and cruel tenent of persecution for 
 I 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 ^ ^'™"e" 
 
 J law in New 
 
 formerly in New England, that if an excommunicate per- fom^^, 
 son repented not within, as I have heard, three months ^mmuiS^ 
 ififter 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 ^ (^ngerowi 
 cast out, he ought to be proceeded against by the civil ^"^^^3. 
 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 
 not to punish for many sins above-mentioned, I observe p'jjjfj^ja ^y 
 how they cross the plea which commonly they bring for Jrat"and 
 the magistrates punishing of false doctrines, heretics, &c., charge'hta" 
 
 /■ " T> ••• ml • • ' t t 11 to punish 
 
 (viz., iiom. xm.. The magistrate is to punish them that do aiisin.Egm. 
 evU) ; 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 
 
 ■' chavged to 
 
 even original [sin] remotely hurts the civil state." It is 11"^° wsl- 
 true some do, as inclinations to murder, theft, whoredom, stitl'!'' °'"' 
 
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. 
 Migistrates Peace. Let me, in the last place, remind you of their 
 
 Strangely ' ■*■ , 
 
 h/ar dvu *" charge against the magistrate, and which will necessarily 
 complaints. ^^^ ^^ ^^ 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, without acquainting the 
 church first, transgresseth the rule of Christ. 
 
 Truth. Sweet Peace, they that pretend to be thy dearest 
 friends, will prove thy bitter enemies. 
 
 First, I ask for one rule out of the Testament of the 
 Lord Jesus, to prove this deep charge and accusation 
 against the civil magistrate ? 
 Thousands Sccondlv, this is built upon a supposition of what rarely 
 
 of common- "^ x x x 
 
 ■weals where f^j^g put jq the world, to wit, that there must necessarily 
 
 no true ^ ' 
 
 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 magistrates' office, according to their own 
 families pro- grant, propcrly respecting the bodies and goods of their 
 nirance°lf subjccts, and the whole body of the commonweal being 
 magistrate, made up of families, as the members constituting that body, 
 I see not how, according to the rule of Christ, B-om. xiii., 
 the magistrate may refuse to hear and help the just com- 
 plaints of any such petitioners — children, wives, and 
 servants — against oppression, &c. 
 ''Therwho Peace. I have long observed, that such as have been 
 
 give to , ... • T 
 
 magistrates rcadv to ascribc to the civil magistrate and his sword more 
 
 more than is •* *-' 
 
 mo8t?pt to ''^^^ Grod hath ascribed, have also been most ready to cut 
 
OF PERSECUTION DISCUSs'd. 333 
 
 off the skirts, and. In case of his inclinins to another con- disrobe them 
 
 ° of what iB 
 
 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, lath head. 
 
 " First," say they, "the churches have power to assemble 
 and continue such assemblies for the performance of all 
 God's ordinances, without or against the consent of the 
 magistrate, renuente magistratu, because — 
 
 " Christians are commanded so to do. Matt, xxvlii. 
 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 axe : 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 aU cases which fall out, leaving 
 the determination of all things to particular churches 
 within themselves, who are to judge and so to receive aU 
 doctrines and directions agreeing only with the word of 
 God." 
 
 Tlie grounds of these assemblies. 
 
 "First. Need of each other's help, in regard of daQy 
 emergent troubles, doubts, and controversies. 
 
 " Secondly. Love of each other's fellowship. 
 
 "Thirdly. Of God's glory, out of a public spirit to 
 seek the welfare of the churches, as well as their own, 1 
 Cor. X. 33, 2 Cor. xi. 28. 
 
 " Fourthly. The great blessing and special presence of 
 God upon such assemblies hitherto. 
 
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. 
 
 ABtrango Truth. I may well compare this passage to a double 
 
 double pio- •' '^ x o 
 
 *""• 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 Conceruinff the former, they prove the true and un- 
 
 priTileges of ° ' •/ i. 
 
 spouBeV questionable power and privilege of the churches of 
 cSt! °' Christ to assemble and practise all the holy ordinances of 
 God, without or against the consent of the magistrate. 
 
 Their arguments from Christ's and the angels' voice, 
 from the apostles' and churches' practice, I desire may 
 take deep impression, written by the point of a diamond, 
 the finger pf God's Spirit, in aU hearts whom it may 
 concern. 
 
 This liberty of the churches of Christ, he enlargeth 
 and amplifieth so far, that he calls it a usurpation of 
 some magistrates to determine the time and place of wor- 
 ship : and says, that rather the churches should be left to 
 their inoifensive liberty. 
 To hold with Upon which grant I must renew my former query, 
 dSLeM. whether this be not to walk in contradictions, to hold with 
 
 light yet walk in darkness ? for, — 
 The magis- How Can they say the magistrate is appointed by God 
 chief gover- ^^^ Christ the guardian of the Christian church and wor- 
 
 """"''Snd s^Pj bound to set up the true church, ministry, and ordi- 
 
 church, 
 
 dow™not 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 ?o*Ippoinr 
 church, ministry, and ordinances, and therefore, conse- time'<ff°° " 
 quently, to judge and determine which is the true church, "°° "^" 
 which is the false, and what is the duty of the church 
 oflS.cers 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 governor of a ship had power to two aimiu- 
 
 ° . tudes, illua- 
 
 judge who were true and fit officers, mariners, &c., for the ^^''^f,*! 
 managing of the ship, and were bound to see them each ^th gover- 
 perform his duty, and to force them thereunto, and yet he church, and 
 shotdd be a usurper if he should abridge them of meeting incommand- 
 and managing 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 
 
 - , , ft 1 . T • p ' 1 *°^ against 
 
 and asamst the consent oi the magistrate, 1 inter, then the magis- 
 
 » , trate'scon- 
 
 aJso may they become a church, constitute and gather afflmcd)'' 
 vrithout or against the consent of the magistrate. There- more^oMti- 
 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 
 
Gross par- 
 
 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 : 
 I answer, as before, who sees not herein partiality to 
 
 tiaiity.' 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. 
 
 Hthe oivu How agrccs this with their former and general assertion, 
 
 magistrate 
 
 be to build that the civil magistrate must set up the Christian church 
 
 the spiritual ^ -^ 
 
 houae"he'™ ^^'^ worship ? Therefore, by their own grant, he must 
 mus^judge j^j^gg 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 men, the authors of these positions, and 
 
 faithful in- . . ... 
 
 teiTogatoiy othcrs of their iudgment, have cause to examine their souls 
 
 to the con- on ^ 
 
 the^uthora with fear and trembling in the presence of God upon this 
 
 pos'Sa. interrogatory, viz., whether or no this be not the bottom 
 
 and root of the matter: if they could have the same 
 
 supply of maintenance without the help of the civil sword, 
 
 or were persuaded to live upon the voluntary contribution 
 
 of poor saints, or their own labour, as the Lord Jesus and 
 
 his first messengers did: — I say, if this lay not in the 
 
 bottom, whether or no they could not be willingly shut of 
 
 the civil power, and left only to their inoffensive liberties ? 
 
 tos^eS ^ '^^'^^ ^^^ P"* ^ ^^ query to the consciences of some, 
 
 p^toe!''"'^ ■yiZ'j "w^liat should be the reason why in their native country, 
 
 where 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 aet up magistrates of their own, and a chnl 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- 
 in pleading for the church's liberty more now under the ''"sa of 
 
 ^ " •' more liberty 
 
 Christian magistrate, since the Christians took that liberty „^Ser »"*"' 
 in dangerous times under the heathen, why he quotes to m^^'rate 
 prove such liberty, Pharaoh's hindering the Israelites the heathen. 
 from worship, and, Ezra vii. 23, Artaxerxes's fear of wrath 
 upon the realm ? 
 
 Are not all their hopes and arguments built upon the 
 Christian magistrate, whom, say they, the first Christians 
 wanted? and yet do they scare the Christian magistrate, 
 whom they account the governor of the church, with 
 Pharaoh and Artaxerxes, that knew not Grod, 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 biiild the 
 temple, what can they prove but a duty in all princes and 
 civil magistrates to take off the yoke of bondage, which 
 commonly they lay on the necks of the souls of their 
 subjects in matters of conscience and religion ? 
 
 z 2 
 
340 THE BLOUDY TENENT 
 
 CHAP. CXXXL 
 
 If the ma- Peuce. It is plausible, but not reasonable, that God's 
 
 gistrates , . ^ 
 
 'Snted'b P^^pl® should (considering the drift of these positions) 
 goranoraTf 6^psc* more liberty under a Christian than under a 
 it were noT' heathen magistrate. Have God's people more liberty to 
 that Christ- break the command of a Christian than a heathen gover- 
 
 ians should 
 
 more freely nor ? and SO to Set up Christ's church and ordinances after 
 
 break the ■•- 
 
 ofT™"'^^ their own conscience against his consent, more than against 
 
 thmoTthe the consent of a heathen or unbelieving magistrate? 
 
 magistrate. What is becomc of all the great expectation what a 
 Christian magistrate may and ought to do in establishing 
 the church, in reforming the church, and in punishing the 
 contrary ? It is true, say they, in Christ's time, and in 
 the time of the first ministers and churches, there were no 
 Christian magistrates, and therefore in that case, it was in 
 vain for Christians to seek unto the heathen magistrates to 
 govern the church, suppress heretics, Ssc; but now we 
 enjoy Christian magistrates, &c. 
 
 Truth. All reason and religion would now expect more 
 submission thereof, in matters concerning Christ, to a 
 Christian magistrate, than to a pagan or anti-christian 
 ruler ! But, dear Peace, the day will discover, the fire 
 will try, 1 Cor. iii. [13,] what is but wood, hay, and 
 stubble, though built, in men's upright intention, on that 
 foundation, Jesus Christ. 
 
 The neces- But, to wind up all, as it is most true that magistracy in 
 
 slty of civil ■■■ a J 
 
 fn™™eraTof g®^®"^^ ^^ of God, E.om. xiii., for the preservation of man- 
 
 ?p°eciXtad9 ^^^ i'l civil order and peace — the world otherwise would 
 
 PeLii!'i3. be like the sea, wherein men, like fishes, would hunt and 
 
 devour each other, and the greater devour the less: — so 
 
 also it is true, that magistracy in special for the several 
 
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 reQeive Christianity before he be set in office, or 
 whether he receive Christianity after, he receives no more 
 power of magistracy than a magistrate that hath received 
 no Christianity. For neither of them both can receive 
 more than the commonweal, the body of people and civil 
 state, as men, communicate unto them, and betrust them 
 with. 
 
 All lawful magistrates in the world, both before the civu magia- 
 ; coming of Christ Jesus and since, (excepting those un- aeriTativea 
 j paralleled typical magistrates of the church of Israel) areff^t^nsoi 
 jbut 'derivatives and agents immediately derived and em-P'^^''- 
 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 religiou s. 
 Christian, &c, but natu ral,_hu man, and civil. 
 
 And hence it is true, that a Christian captain. Christian ^^J°™k 
 merchant, physician, lawyer, pilot, father, master, and so ma^strate 
 consequently magistrate, &c., is no more a captain, mer- beii«Ting!°" 
 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 1™^^'"'^'- 
 several callings to a higher ultunate end, from higher P'';;'if^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, 
 might 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 Christian mariner or pilot in the world. 
 
 The magis- and may perform that work with as much safety, and speei: 
 
 puot in the yet havc they not command over the souls and consciences 
 
 ship of the „,. 
 
 common- of theu* passcngcrs, or mariners 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 ship of the commonweal, from a principle of knowledge 
 Christianity ^^^ experience; but more than this, he acts from a root of 
 cSLn the fear 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 his voyage. Thirdly, 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 
 ^^^e°mir ^^^J spi™ ^J a believing or unbelieving pilot, yet ip it 
 hisZtaets drawn over with the gold of godliness and Christianity by 
 gerefthan ^ Christian pilot, while he is holy in all manner of Chris- 
 tian or pagan tianity, 1 Pet. i. 15. But lastly, the Christian pilot's 
 
 pilot. 
 
 power over the souls and consciences of his sailors and 
 passengers is not greater than that of the anti-christian, 
 otherwise than he can subdue the souls of any by the two- 
 edged sword of the Spirit, the word of God, and by his 
 holy demeanour in his place, &c. 
 
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^^th^nd 
 ated to the wild naked Americans, &c., yet these worthy S^g^"rate 
 men justly apply it even to the civilized E>omans, &c. ; and 
 consequently must it be applied to the most civilized anti- 
 christians, who are not the church and people of God in 
 Christ. 
 
 Truth. The word B'iiS in the Hebrew, and Wvn in the 
 Greek, signifies no more than the Gentiles, or nations of 
 the earth, which were without and not within the true 
 ifeypical national church of the Jews before Christ; and 
 since his coming, the Gentiles, or nations of the world, 
 who are without that one holy nation of the Christian 
 Israel, the church gathered unto Christ Jesus, in particular 
 and distinct congregations aU the world over. 
 
 Translators promiscuously render the words. Gentiles, Au^out of 
 heathens, nations : whence it is evident that even such as J^'^j'^^^f't^^ 
 profess the name of Christ in an unregenerate and im- Sentul" 
 penitent estate, whether papist, or protestant, are yet 
 without : that is, heathen. Gentile, or of the nations. 
 
 CHAP. CXXXIII. 
 
 Peace. Dear Truth, it is now time to cast your eye on 
 the second part of this head or picture, uncomely and 
 deformed. 
 
 Truth. It contains two sorts of religious meetings or 
 assemblies. 
 
 First, more extraordinary and occasional, for which he 
 quotes the practice of Josiab 
 
344 , THE BLOUDY TENENT 
 
 joaiahatype An, Josiah was in the type: so are not now the several 
 
 of Christ 1 1 • PI 
 
 Jesus, the governors of commonweals, kmgs or governors oi the 
 church church or Israel ; whose state I have proved to be a non- 
 such, and not to be paralleled but in the antitype, the par- 
 ticular -church of Christ, where Christ Jesus alone sits 
 King in his own most holy government. 
 
 Secondly, they propound meetings or assemblings ordir 
 nary, stated, and constant, yearly and monthly, unto 
 which the civil magistrate should give liberty. For these 
 meetings they propound plausible arguments from the 
 necessity of them, from Christian fellowship, from God's 
 glory, from the experience of the benefit of them, and 
 from the good report of them, as also those two scriptures> 
 1 Cor. X. 33, 2 Cor. xi. 28. 
 and"artiii '^^ thcsc I answer. If they intend that the civil magis- 
 ubertyfo tj'ate should permit liberty to the free and voluntary 
 BcienoXand Spiritual meetings of their subjects, I shall subscribe unto 
 unto au' 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 
 liberty to them, their consciences,, and meetings, and not 
 to those of his own religion and conscience also, how wiU 
 
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 feUow- 
 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 oom- 
 
 Tir '•• rt 1 1 T 1 • 1 • mission, 
 
 mission. Matt, xxviu. [19,1 to preach and baptize, that is, Matt.xxriii 
 
 I- '■' r f > > gf preaching 
 
 to gather churches unto Christ. J?* •'"p- , 
 
 O tiziDg, not 
 
 For as for the first, the churches are not ministers of Sato the 
 the gospel ; the angels or messengers of the churches. Led teaoh- 
 and the churches themselves, were distinct. Rev. ii. and least of kii 
 
 , , , to the corn- 
 
 ill, 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, Eom. 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 care 
 
 Peace. Dear Truth, who can hear this word, but will ctarehes ? 
 
346 THE BLOUDY TENENT 
 
 presently cry out. Who then may rightly challenge that 
 commission, and that promise? Matt, xxviii., &c. 
 Aminirti'y Truth. Swcct Peace, in due place and season that 
 
 before the 
 
 chinch. question may be resolved; but doubtless the true 
 successors must precede or go before the church, maMng 
 disciples, and baptizing as the apostles did, who were 
 neither the churches, nor the pastors and fixed teachers of 
 them, but as they gathered, so had the care of the 
 churches. 
 
 CHAP. CXXXIV. 
 
 Peace. I cease to urge this further; and, in the last 
 place, marvel what should be the reason of that conclusion, 
 viz., " There is no power of determination in any of these 
 meetings, but that all must be left to the particular 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 
 
 Acts XV., consult and advise, but particularly determined the 
 
 commonly ■*■ '' 
 
 misappued question which the church of Antioch sent to them about, 
 Acts XV., and send their particular determinations or 
 decrees to the churches afterward. 
 
 So that if these assemblies were of the nature of that 
 pattern or precedent, as is generally pretended, and had 
 such a promise of the assistance and concurrence of the 
 Spirit as that assembly had, they might then say as that 
 assembly did. Acts xv., It seemeth good to the Holy Spirit 
 and to us 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- 
 
 *-" miae and 
 
 souls of* a professed promised presence of the Lord Jesus JJJy^^jg 
 in the midst of his church, gathered after his mind and Mes^edr*'' 
 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 promiBe 
 
 .of ChriBt 
 
 presence in the midst of his church and congregation, presenoo. 
 Matt, xviii. [20;] but the promise of Christ's presence, th°j"''MS?" 
 Matt, xxviii. [20,] cannot properly and immediately belong '^^"' 
 to the church constituted and gathered, but to such 
 ministers or messengers of Christ Jesus whom he is 
 pleased to employ to gather and constitute the church by 
 converting and baptizing : unto which messengers, if 
 Christ Jesus will be pleased to send such forth, that 
 passage. Acts xv., will be precedential. 
 
 Peace. The fourteenth general head is this, viz.. What wth po- 
 
 Bition ex- 
 power particular churches have particularly over magis- amincd. 
 
 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 oflFenders, 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 
 
 " Thirdly, They may censure all within the church, 
 1 Cor. V. 11. 
 
 " But the magistrates are within the church, for they 
 are either without, or within, or above the church : not 
 the first, nor the last, for so Christ is only above it. 
 
 "Fourthly, the church hath a charge of all the souls of 
 the members, and must give account thereof, Heb. xiii. 
 17. 
 
 Fifthly, Christ's censures are for the good of souls, 1 
 Cor. V. 6 ; but magistrates must not be denied any privi-i 
 lege for their souls, for then they must lose a privilege of 
 Christ by being magistrates. 
 
 " Sixthly, In church privileges Christians are aU one, 
 Gal. iii. 28, Col. iii. 11. 
 
 "2. Magistrates may be censured for apparent and 
 manifest sin against any moral law of God in their judicial 
 proceedings, or in the execution of their office. Courts 
 are not sanctuaries for sin ; and if for no sin, then not for 
 such especially. 
 
 "First, because sins of magistrates in court are as 
 hateful to God. 2. And as much spoken against, Isa. x. 
 1, Micah iii. 1. Thirdly, God hath nowhere granted such 
 immunity to them. Fourthly, what a brother may do 
 privately in case of private offence, that the church may 
 do publicly in case of public scandal. But a private 
 brother may admonish and reprove privately in case of any 
 private offence, Matt, xviii. 15, Luke xvii. 3, Psalm 
 cxli. 5. 
 
 " Lastly, Civil magistracy doth not exempt any church 
 from faithful watchfulness over any member, nor deprive a 
 church of her due power; nor a church member of his 
 due privilege, which is to partake of every ordinance of 
 God, needful and requisite to their winning and salvation^ 
 ergo, — " 
 
OF PERSECUTION DISCUSS'd. 349 
 
 CHAP. CXXXV. 
 
 Truth. These arguments to prove tha magistrate sub- 
 ject, even for sin committed injudicial proceeding, I judge, 
 like Mount Zion, immoveable, and every true Christian 
 that is a magistrate wUl judge so with me : yet a query or 
 two will not be unseasonable. 
 
 First, where they name the church in this whole pas- chrisfe ad- 
 
 ministra- 
 
 ■sage, whether they mean the church without the ministry tj«n»»fB 
 or governors of it, or with the elders and governors f^f'^jX" 
 jointly ? and if the latter, why name they not the ''" t''^""'- 
 governors at aU, 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 Archippus, 
 &c. ; yet in the ordinary dispensations and administrations 
 of the ordiaances, the ministers or elders thereof are first 
 charged with duty, &c. 
 
 Hence first for the apostles, who converted, gathered. The minia- 
 
 , ters or go- 
 
 and espoused the churches to Christ, I question whether I,'"!''?^ •' 
 their power to edification was not a power over the °JSwi°dg- 
 churches, as many scriptures seem to imply. afspenM-" 
 
 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, Eev. ii. 3, Acts xx. And that place by 
 them quoted for the submission of the magistrates to the 
 church, it mentions only submission to the rulers thereof, 
 Heb. xiii. 17. Those excellent men concealed not this out 
 
350 THE BLOUDY TENENT 
 
 of ignorance, and therefore most certainly in a silent way 
 confess, that their doctrine concerning the magistrates* 
 power in church causes would seem too gross, if they 
 should not have named the whole church, and but silently 
 A paradox ; implied the governors of it. And is it not wonderful in 
 
 magistrates r o ^ 
 
 M*e8*of the ^^7 sober eye, how the same persons, magistrates, can be 
 and'gOTw- exalted over the ministers and members, as being bound to 
 tii°em°yet establish, reform, suppress by the civil sword in punishing 
 by them. ° the body or goods, and yet for the same actions, if the 
 church and governors thereof so conceive, be liable to a 
 punishment ten thousand times more transcendent, to wit, 
 excommunication, a punishment reaching to their souls, 
 and consciences, and eternal estate ; and this not only for 
 common sins, but for those actions which immediately 
 concern the execution of their civil office, in judicial pro- 
 ceeding ? 
 Q»«en Eliza- Peace. The prelates in Queen Elizabeth's daya, kept 
 trae?tothcir ^'^^ more plajuncss to their principles : for, acknowledging 
 t^'many the queeu to be supreme in aU church causes, according to 
 spirit Lr the title and power of Henry VIII. her father, taken 
 from the pope, and given to him by the parliament, they 
 professed that the queen was not a sheep, but under Christ 
 the chief shepherd, and that the church had not power to 
 excommunicate the queen. 
 Mr. Bar- Truth. Therefore, sweet Peace, it was esteemed capital, 
 
 rowe's pro- , . , , 
 
 fession con- m that faithful witness of so much truth as he saw, even 
 
 ceming ^ 
 
 Euzlbeth ^^^'^ death, Mr. Barrowe, to maintain before the lords of 
 the council, that the queen herself was subject to the 
 power of Christ Jesus in the church : which truth over- 
 threw that other tenent, that the queen should be head and 
 supreme in aU church causes.^ 
 
 Peace. Those bishops according to their principles, 
 
 » [See Neal's Hist, of Puritans, i. 353, 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 
 win not call them heads or governors, which now in lighter 
 times seems too grossi yet give they as much spiritual 
 power and authority to the civil magistrates to the full, as 
 ever the bishops gave unto them ; although they yet also 
 with the same breath lay all their honour in the dust, and 
 make them to lick the dust of the feet of the churches, as 
 it is prophesied the kings and the queens of the earth shall 
 do, when Christ makes them nursing fathers and nursing 
 mothers, Isa. xlix.* 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 spiri- 
 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 thi? too like the pope's yet holding put his slipper to the lips 
 profession of servus servorum Dei, of princes, kings, and emperors ? 
 
352 THE BLOUDY TENENT 
 
 CHAP. CXXXVI. 
 
 Bth head. Peace. The fifteenth head runs thus : viz., In what cases 
 
 examined. 
 
 must churches proceed with magistrates in case of offence. 
 
 "AVe 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, 
 which may be further cleared by intelligence given from 
 them ; but otherwise we dare not leave it in the power of 
 any church to forbear to proceed and agree upon that on 
 earth, which they plainly see Christ hath resolved in his 
 word, and will ratify in heaven." 
 
 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 must 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 "^^ "n™"- 
 
 ^ tions of men 
 
 frame of the spiritual or Christian commonweal, the church from S""* 
 of Christ, and it will be seen what wood, hay, and stubble tSs lf™rti 
 of carnal policy and human inventions in Christ's matters common-" 
 are put in 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 this, 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 ; Prov. xxix. 2. 
 When the righteous rule, the people rejoice. 
 
 " Secondly, that all free men elected, be only church 
 members ; — 
 
 " 1. Because if none but church members should rule, 
 then others should not choose, because they may elect 
 others beside church members. 
 
 ^■•ftr 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 
 
 queation, 
 A A 
 
354 THE BLOUDY TENENT 
 
 Ser o^y ^^S ^^^ cholce of magistrates, that such ought to be chosen 
 be?J°oStTs; as are church members : for which is quoted, Exod. xviii. 
 td.1odiy°*' 21 ; Deut. xvii. 15 ; Prov. xxix. 2. 
 a partic'vaSr Unto which I answer : It were to be wished, that since 
 
 church • 1 •! Jl 
 
 oni"eii''°bie *^® poiut is SO wcightj, as concermng the pilots and 
 
 ^ '" *>»' steersmen of kingdoms and nations, &c., on whose abilities, 
 
 only eligible 
 or to be 
 choaen for 
 
 magistrates. ^^^^ ^^^ faithfulucss dcpcuds most commouly 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 ouffht 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 ; — 
 rttS"' "'^^ First. Whether those are not lawful civil combinations, 
 churches of Bocicties, 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, 
 
 beinrdiltd- acknowledge, that the world divided into thirty parts, 
 thwyVrtP, twenty-five of that thirty have never yet heard of the 
 nlyer'heMd name of Chrfst : if [therefore] their civil politics and 
 '— combinations be not lawful, because they are not churches 
 
OF PERSECUTION DISCUSS D. 355 
 
 and their magistrates church members, then disorder, con- ) 
 jfasion, and all unrightequsness is lawful, and pleasing to | 
 God. 
 
 Secondly. Whether In such states or commonweals ^^^''^ heire 
 
 •f or crowns 
 
 where a church or churches of Christ are resident, such loye^ment, 
 persons may not lawfully succeed to the crown or govern- chrSn""' 
 ment in whom the fear of God, according to Jethro's *" ^^ ^' 
 counsel, cannot be discerned, nor are brethren of the 
 church, according to Deut. xvii. 15, but only are fitted 
 with civil and moral abilities to manage the civil affairs of 
 the civU estate. 
 
 Thirdly. Since not many wise and noble are called, but y™ ^^|" 
 the poor receive the gospel, as God hath chosen the poor ^^ ""^'la-gj 
 of the world to be rich in faith, 1 Cor. i. 26, James ii. 5 : IStf''"'" 
 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 onli/, to smne pa- 
 be chosen out of the church, I demand, if they ought not S^T' 
 also to be dethroned and deposed when they cease to be of ^'J^igu-''* 
 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 a2 
 
356 THE BLOUDY TENENT 
 
 world, to pluck up the roots and foundations of aU common 
 society in the world, to turn the garden and paradise of 
 the chiu:ch 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 
 
 inow, and never to be paralleled, but by the true Israel 
 
 iand particular churches of Christ residing in aU parts, and 
 
 t^^l^l^'jg; under the several civil governments of the world. In 
 
 xriil'kiS™'' which churches, the Israel of God and kingdom of Christ 
 
 paraiieied Jcsus, such Only are to be chosen spiritual officers and 
 
 in the true i • i ■ i i i ■ • 
 
 spiritn^ governors, to manage his kingly power and authority m 
 L^Tit"i" ^^^ 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 
 j , Jesus, 1 Tim. iii., and Tit. i. 
 
 j j The want of discerning this true parallel between Israel 
 ; in the type then, and Israel the antitype now, is that rock 
 whereon, through the Lord's righteous jealousy, punishing 
 the world and chastising his people, thousands dash, and 
 make woful shipwreck. 
 
 The second branch, viz., that aU freemen elected be 
 only church members, I have before shown to be built on 
 
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 profaning 
 the holy name of God and Christ by putting their names 
 and ordinances upon unclean and unholy persons, nor of 
 shedding the blood of such heretics, &c., whom Christ 
 would have enjoy longer patience and permission until the 
 harvest, nor of the blood of the Lord Jesus himself in 
 his faithful witnesses of truth, nor lastly, of the blood of 
 so many hundred thousands slaughtered men, women, and 
 children, by such uncivil and unchristian wars and 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 Ninevites' fast, commanded Tie Nine- 
 
 Titca' 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. xii. 41. 
 
 Truth. I have before proved, that even Jehoshaphat's 
 fast, he being king of the national church and people of 
 Israel, could not possibly be a type or warrant for every 
 king or magistrate in the world, whose nations, countries, 
 or cities cannot be churches of God now in the gospel, 
 according to Christ Jesus. 
 
 Much less can this pattern of the king of Nineveh and 
 
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 Grod thus answer them ? 
 
 Truth. God's mercy in hearing doth not prove an action 
 right and according to rule. 
 
 It pleased God to hear the Israelites cry for flesh, and 
 afterward for a king, giving both in anger to them. 
 
 It pleased God to hear Ahab's prayer, yea, and the 
 prayer of the devils, Luke viii. [32,] although their per- 
 sons and prayers in themselves abominable. 
 Object. If it be said, why did Christ approve this example ? 
 
 Answer. I auswcr, the Lord Jesus Christ did not approve the 
 
 king of Nineveh's compelling all to worship, but the men 
 of Nineveh's repentance at the preaching of Jonah. 
 
 Peace. It will be said, what shall kings and magistrates 
 now do in the plagues of sword, famine, pestUence ?. 
 
 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 betrust them with any spiritual power 
 in matters of worship ; but with a civil power belonging 
 to their goods and bodies. 
 
 2. Engs 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? 
 Psahn 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 ? "'■J'"'' 
 
 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- 
 legal or evangelical. The people of Nineveh turned from ^ ^^e" """^ 
 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 wilderness of the whole world — even as Sodom and 
 Gomorrah upon a legal repentance had continued until 
 Christ's day : so consequently might England, London, 
 &c., continue free from a general destruction, upon such a 
 turning from their violence, until the heavens and the 
 whole world be with fire consumed. 
 
 Peace. The second scripture is that speech of the Lord 
 Christ, Luke xxii. 36, He that hath not a sword, let him sell 
 his coat and hiiy one. 
 
 Truth. For the clearing of this scripture, I must pro- ij^ke xxu., 
 pose and reconcile that seeming contrary command of the "^ J^y™*' 
 Lord Jesus to Peter, Matt. xxvi. [52,] P%d up thy sword "ZtSi^^' 
 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 the same sense at the same time. Matt. 
 xxvi. 52, commanding Peter to put up his sword, he gives 
 a threefold reason thereof. 
 
 1. (ver. 52,) From the event of it : for all that take the 
 sword shall perish 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 sword shall perish by the sword. 
 A threefold Truth, There is a threefold taking of the sword : first, 
 
 taking of _ ° _ ' 
 
 theaword. jjy murdcrous 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 imagined that Christ Jesus intended to Peter. 
 
 Thirdly, there is therefore a third taking of the sword, 
 forbidden to Peter, that is, for Christ and the gospel's 
 cause when Christ is in danger : which made Peter strike, 
 &c. 
 
 Peace. It seems to some most contrary to all true 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 shaU 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. 11 ; 
 and that all that take the sword of steel shall perish. 
 
 Lastly, it is the counsel of God, that Christ Jesus shall 
 shortly appear a most glorious judge and revenger against 
 all his enemies, when the heavens and the earth shall flee 
 before his most glorious presence. 
 
 Peace. I shall propose the last scripture much insisted ^^,,J^"- 
 on by many for carnal weapons in spiritual cases, Eev. ^^^ \^^ 
 xvii. 16, The ten horns which thou sawest upon the heastj ^saed. 
 these shall hate the whore, and shall make her desolate and 
 naked, and shall eat her flesh, and shall burn her with 
 fire. 
 
 Truth. Not to controvert with some, whether or no the 
 beast be yet risen and extant : — 
 
 Nor secondly, whether either the beast, or the horns, 
 or the whore, may be taken literally for any corporal beast 
 or whore : — 
 
 Or thirdly, whether these ten horns be punctually and 
 exactly ten kings : — 
 
 Or fourthly, whether those ten horns signify those many 
 kings, kingdoms, and governments, who have bowed down 
 to the pope's yoke, and have committed fornication with 
 that great whore the church of Rome : — 
 
 Let this last be admitted, (which yet will cost some 
 work to clear against aU 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-christian, whorish practices ? &c. 
 
 Thirdly, or rather that this hating, and desolating, and 
 making naked, and burning shall arise, not by way of an 
 ordinance warranted by the, institution of Christ Jesus, 
 but by way of providence, when, as it useth to be with 
 all whores and their lovers, the church of Kome 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 j&rst hate, and plunder, and tear, and bum 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 slau^ter 
 and bum 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 this our tedious 
 discourse. 
 
 Truth. Oh ! it is mercy inexpressible that either thou 
 
 or I have had so long a breathing time, and that together ! 
 
 Peace. If English ground must yet be drunk with 
 
 English blood, oh ! where shall Peace repose her wearied 
 
 head and heavy heart ? 
 
 Truth. Dear Peace, if thou find welcome, and the God 
 of peace miraculously please to quench these all-devouring 
 flames, yet where shall Truth find rest from cruel 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 o: 
 hxunanity 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 THK 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 docteine of persecution for cause 
 of conscience, is most evidently and lamentably 
 
 CONTRARY TO THE DOCTRINE OF ChRIST JeSUS, THE 
 
 Prince of peace. Amen. 
 
 FINIS. 
 
ME. COTTON'S LETTER, 
 
 LATELY PRINTED, 
 
 EXAMINED AND ANSWERED. 
 
 ROGEE WILLIAMS, 
 
 ot pRoViDEircBj iir nsw bngland. 
 
 LONDON ! 
 IMPRINTED IN THE YEAR 1644, 
 
TO THE IMPARTIAL READER.' 
 
 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 
 one, publicly acknowledged to be godly, and dearly '■'"'?='' ™°- 
 beloved, should yet be so exposed to the mercy of a™Juoa*."' 
 howling wilderness in frost and snow, &c. : Mr. Cotton, to y 
 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 sorrowfiil v 
 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 ^n nnmer- 
 had been on your own head ; it was your sin to procure SiSmSr 
 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 the refe- Cotton's reply, see the Biographical 
 rences made by Mr. Williams in this Introduction.] 
 preface to his sufferings, and for Mr. 
 
season of 
 publishing 
 this letter. 
 
 368 MR. cotton's letter 
 
 mercies, more to mollify and soften, and render more 
 humane and merciful, the ear and heart of that otherwise 
 excellent and worthy man. 
 
 doml^the ^* cannot now be justly offensive, that finding this 
 letter public (by whose procurement I know not) I also 
 present to the same public view, my formerly intended 
 answer. 
 
 Times of I rejoice in the goodness and wisdom of him who is the 
 
 inquiry after , , , , 
 
 Christ. Father of lights and mercies, in ordermg 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 
 
 speech of a 
 
 parliament heavenly speech of one of the most eminent of "that high 
 
 man. • j ± o 
 
 assembly of parliament ; viz., " Why should the labours of 
 any be suppressed, if sober, though never so different? 
 We now profess to seek God, we desire to see light," &c. 
 
 Times when I know there is a time when God wUl not be found, 
 
 God comes though men seek him early, Prov. i. [28.1 
 
 too late. ° . . •' '- _ -I 
 
 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.] 
 Whole- Love bids me hope for better things. God's promise 
 
 seekers the assuTes US, that Ms pcople retumiug from captivity, shall 
 j^^^ris' ®®®^ ^^' '^^^ W^7' ^iid find tim, when they seek him with 
 their whole heart, Jer. xxix. [13.] And God's angel 
 comforts those against all fears that seek Jesus that was 
 crucified, Mark xvi. [6]. 
 
 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 °^^JJ^|™'' 
 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 eternal 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 ihstrue 
 
 , Lord Jesas 
 
 mean and mferior parents, a carpenter, &c. : — studied hu- 
 
 Who disdained not to enter this world in a stable, ^^''-d^'a'- 
 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 Csesar, 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 
 although thou findest him not in the restoration of his sure of a, 
 
 , ^ gracious 
 
 ordinances, according to his first pattern : — answer, 2 
 
 Yet shalt thou see him, reign with him, eternally admire 
 him, and enjoy him, when he shortly comes in flaming fire 
 to bum 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 
 unworthy to be beloved, and most of all unworthy of the 
 name of Christ, and to be beloved for his sake : yet since 
 Mr. Cotton is pleased to use such an affectionate compel- 
 lation ^nd 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 ?^ 
 
 1 [It is] a monstrous paradox, commofl air together, &c. I am in- 
 
 that God's childrpn should persecute formed it was the speech of aa 
 
 God's children, and that they that honourable knight of the parliament : 
 
 hope to live eternally together with " What ! Christ persecute Christ 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 
 
 1 n 1 o 1. 1 1 expecting 
 
 Where proiesseth to expect far greater hght than yet mo™ light, 
 
 ■^ ^ ° ° ■' must,aocord- 
 
 shines, upon the same grounds and practice, if Christ iJf '"(""'Ij^ 
 Jesus in any of his servants shall be pleased to hold forth peraerat'e 
 a further light, Christ Jesus himself shall find the mercy ithebiingiT- 
 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 wm-wor- 
 heavenly spirit, to make ingenuous true acknowledgment °'fth°th^'" 
 of an uncircumcised lip : yet that discerning spirit, which f|,"w o? fia- 
 God graciously vouchsafeth to them that tremble at his ™ "^' 
 word, shall not only find, that not only the wiU-worships of 
 men may be painted and varnished over with the glittering 
 show of humility. Col. ii., but also God's dearest servants, spir[t„j 
 eminent for humility and meekness, may yet be troubled sweii, out o't 
 with a swelling of spiritual pride out of the very sense of aman-s, 
 their humility. It pleased God to give Paul himself pre- 
 venting physic against this distemper, in the midst of 
 
 way of the 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 Answerto Master Roger 
 
 the country, by banishment, but even Williams, p. 14.] 
 of the common air of the world by 
 
 B B 2 
 
372 ME cotton's letter 
 
 Humility God's gracious revelation to him. And what an humble ar- 
 Sasonabie eument doth David use, when himself, advised by Nathan, 
 
 in setting ° f -i t • j. j.- ^ 'j. 
 
 up wiu- ™.gQ+ about an evil work out of a holy mtention, to wit, 
 
 worBhip,or ""="" """" " i-ji o 
 
 KT""^ a work of wiU-worship, in building the temple unbidden? 
 Behold, I dwell in a house of Cedar, but the ark of God in 
 a tent, 2 Sam. vii. 2. Humility is never in season to set 
 up superstition, or to persecute God's children. 
 
 CHAP. II. 
 
 Secondly, I observe' his charge agaiast 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 oiBfice with the feeding 
 
 of that flock: and when in the apprehension of some 
 
 Public sins public evils, the whole country professed to humble itself 
 
 public oa- and seek God, I endeavoured, as a faithful watchman on 
 
 lamities ; 
 
 feuhfuu *^® walls, to sound the trumpet and give the alarm : and 
 by spirut^ upou a fast day, in faithfulness and uprightness, as then 
 ™* and stUl 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 ai^d groans, many of them mourned 
 under. 
 
 ' [That is, of the chinch at Salem, of which Mr. Williams was then the 
 pastor.] 
 
EXAMINED AND ANSWERED. 373 
 
 I know the church of Colosse must say to Archippus, coi. iv. [i6.i 
 
 •' ,. Faithfalneas 
 
 Take heed to thy ministry, &c., which he may neghgently J^^^°,?J""'^ 
 and proudly refuse to hearken to ; but let my case be con- ^enaureT' 
 sidered, and the word of the Lord examined, and the ™ioi?g7n"' 
 difference of my case will shine forth, and my faithfulness andludg* 
 
 , 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 English churches are constituted, I will not "^^ pop'^ii 
 
 " ^ argument 
 
 answer the argument of numbers and multitudes against ^Xs™"' 
 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 princeB 
 
 himself, and the princes of Israel, and thirty thousand ff *„'j;^^^^ 
 Israel, carrying up the ark, were not to be hearkened to a't^^S' 
 nor followed in their (as I may say) holy rejoicings and servants re- 
 triumphings, the due order of the Lord yet being wanting not atter the 
 to their holy intentions and affections, and the Lord at last 
 sending in a sad stop and breach of Uzzah amongst them 
 (Perez TJzzah), as he hath ever yet done, and wiU do in 
 all the reformations that have been hitherto made by his 
 Davids which are not after the due order. To which 
 purpose, it is maintained by the papists themselves, and by 
 their councils, that scripture only must be heard : yea, one ^^fg^°f"„*°J 
 scripture in the mouth of one simple mechanic before the ^^°Sng 
 
 scripture. 
 * [This should be four hundred and fifty. See 1 Kings xviii. 19—22 :— or 
 including the "prophets of the groves," 850.] j 
 
374 
 
 MR. COTTONS LETTER 
 
 whole council. By that only do I desire to stand or fall 
 in trial or judgment ; for aU flesh is grass, and the beauty 
 of flesh, the most wisest, holiest, learnedest, is bu,t the 
 flower or beauty of grass : only the word of Jehovah 
 standeth fast for ever. 
 
 CHAP. III. 
 
 Thirdly, Mr. Cotton endeavoureth to discover the sandi- 
 ness of those grounds out of which, as he saith, I have 
 banished myself, &c. 
 Sand"" -'■ answer, I question not his holy and loving intentions 
 G^d"p"opie;*'^<i afiections, and that my grounds seem sandy to himself 
 wTtifGod, and others. Those intentions and affections may be 
 ondeavoura accepted, as his person, with the Lord, as David of his 
 
 perish and 
 
 bS'h &c ^^^^^^ *° ^^'^^ *^e I^ord a temple, though on sandy 
 
 grounds. Yet Mr. Cotton's endeavours to prove the firm 
 
 rock of the truth of Jesus to be the weak and uncertain 
 
 sand of man's invention, those shall perish and burn like 
 
 hay or stubble. The rocky strength of those grounds shall 
 
 more appear in the Lord's season, and himself may yet 
 
 confess so much, as since he came into New England he 
 
 hath confessed the sandiness of the grounds of many of 
 
 Many his practiccs in which he walked in Old England, and the 
 
 Sio ™°^i°ess of their grounds that witnessed against them 
 
 Eife ^^^ timself in those practices, though for that time their 
 
 Mwhicon- gJ'ounds seemed sandy to him. 
 
 fessethtobB -^ijgj^ jjjygglf heretofore, through the mercy of the 
 
 Most High, discovered to himself and other eminent 
 
 servants of God my grounds against their using of the 
 
 Mr. Cotton Commou Prayer, my grounds seemed sandy to them, 
 
 p°^uaL to which since in New England Mr. Cotton hath acknow- 
 
EXAMINED AND ANSWERED. 375 
 
 ledged rocty, and hath seen cause so to publish to the g™"™ 
 world, in his discourse to Mr. Ball against set forms of ri^e"ith"' 
 
 - ~ ■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 par- 
 
 ' ' ^ The four 
 
 ticulars ; particnlar 
 
 ' grounds of 
 
 " First, That we have not our land by patent from the SVa'nth"™ 
 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. 167, 
 religious knight sent over with desire 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 
 
3^6 MR. cotton's letter 
 
 and I also tope, 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 Jesu» ing light unto them, I confess it was mine own voluntary 
 
 speakethand oO t— t j} ^.l. 
 
 Buffereth in ^ct : vca, I hopc the act of the Lord Jesus soundmg torth 
 
 his witnes- ' J ' r • i l il . 
 
 ^*'- in me, a poor despised ram's horn, the blast which shall m 
 
 his own holy season cast down the streiigth and confidence 
 of those inventions of men in the worshipping of the true 
 and living God : — And lastly. His act in enabling me to 
 be faithful, in any measure, to suffer such great and mighty 
 trials for his name's sake. But if by banishing myself he 
 intend the act of civil banishment from their common 
 earth and air, I then observe with grief the language of 
 
 The dragon's the draffon in a lamb's Kp. Among other expressions ol 
 
 language in o x o x 
 
 a lamb's ^j^g dragou, are not these common to the witnesses of the 
 Lord Jesus, rent and torn by his persecutions ? — " Go now: 
 God's chii- _ gay, you are persecuted, you are persecuted for Christ, 
 charged^bv suffcr for youT conscieucc : no, it is your schism, heresy, 
 mieBtobe obstinacy, the devil hath deceived thee, thou hast justly 
 of their own brought this upou thcc, thou hast' banished thyself," &c. 
 
 persecution. i -i . i i f. ^ 
 
 instances are abundant m so many books ot martyrs, and 
 the experience of all men, and therefore T spare to recite 
 in so short a treatise. 
 
 Secondly, if he mean this civil act of banishing, why 
 should he call a civil sentence from the civil state, within 
 
EXAMINED AND ANSWERED. 377 
 
 a few weeks' execution, in so sharp a time of New Eng- 
 land's cold — Why should he call this a banishment from ^"r^^^Jg 
 the churches ? except he silently confess, that the frame mowea"r 
 or constitution of their churches is but implicitly national, lenVMn- 
 which yet they profess against : for otherwise why was I cotton to be 
 not yet permitted to live in the world, or commonweal, 
 except for this reason, that the commonweal and church is 
 yet but one, and he that is banished from the one must 
 necessarily be banished from the other also. 
 
 CHAP. IV. 
 
 Mr. Cotton, " Let not any prejudice against my person, 
 I beseech you, forestal either your aflfection or judgment, 
 as if I had hasted forward the sentence of your civU 
 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 pe„ecutor» 
 observe how this excellent man cannot but confess how boiUesMi- 
 hardit is for any man to do good, to speak effectually todothosr^ 
 
 1111/YT T ™™'' souls 
 
 the soul or conscience oi any whose body he atnicts and good. 
 
 persecutes, and that only for their soul and conscience' 
 
 sake. Hence, excellent' was the observation of a worthy An excellent 
 
 ■^ observation 
 
 gentleman in the parliament against the bishops, viz., That °^ritam™t 
 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 wheiice my prejudice might fen^^^" not' 
 arise, he professeth my banishment proceeded not with his pemo„ung 
 counsel or consent. I answer, I doubt not but that what ren, as per- 
 
378 MR. cotton's letter 
 
 Xs""™- M""- Cotton and others did in procuring my sorrows, was 
 nat™ and not without some regret and reluctancy of conscience and 
 trade it is. ^£pe(,tiQ^_ag like it is that David could not procure 
 Uriah's death, nor Asa imprison the prophet, with a quiet 
 and free conscience. Yet to the particular, that Mr. Cot- 
 ton consented not, what need he, being not one of the 
 civil court ? But that he counselled it, and so consented, 
 beside what other proof I might produce, and what himself 
 hereunder expresseth, I shall produce a double and un- 
 answerable testimony. 
 Mr. Cotton First, he publicly taught, and teacheth, except lately 
 
 by teaching ^ - , ^ ^ t i j .n* 
 
 perBccution Christ Jcsus hath taught him better, that body-kimng, 
 
 cannot but ° . . 
 
 con|entto goul-kiUing, and state-killing doctrine of not permitting 
 
 but persecuting all other consciences and ways of worship 
 
 but his own in the civil state, and so consequently in the 
 
 whole world, if the power or empire thereof were in his 
 
 hand. 
 
 Jrirat^iy™ Secondly, as at that sentence divers worthy gentlemen 
 
 consdenoes^ durst Bot concur with the rest in such a course, so some 
 
 questioned, that did conscnt have solemnly testified, and with tears 
 
 ■whether per- 
 secution for since to mvself confessed, that they could not in their 
 
 conscience *' ■' ^ 
 
 was lawful. gQuJg havc been brought to have consented to the sentence, 
 had not Mr. Cotton in private given them advice and 
 counsel, proving it just and warrantable to their con- 
 sciences. 
 
 I desire to be as charitable as charity would have me, 
 and therefore would hope that either his memory failed 
 him, or that else he meant, that in the very time of 
 sentence passing he neither counselled nor consented — as 
 he hath since said, that he withdrew himself and went out 
 from the rest — ^probably out of that reluctation which 
 before I mentioned ; and yet if so, I cannot reconcile his 
 own expression : for thus he goes on : — 
 
EXAMINED AND ANSWERED. 379 
 
 CHAP. V. 
 
 Mr. Co«on. "Although I dare not deny the sentence 
 passed to be righteous in the eyes of God, who hath said, 
 that he that withholdeth the com, which is the staff of life, 
 from the people, the multitude shall curse him, Prov. xi. 26, 
 how much more shall they separate such from them as do 
 withhold and separate them from the ordinances, or the 
 ordinances from them, which are in Christ the bread of 
 Hfe." 
 
 Answ. I desire to inform the reader why it pleaseth prov. xi. se. 
 Mr. Cotton to produce this scripture. One of our disputes ture pro- 
 
 . . . . ducedby 
 
 was concerning the true ministry appointed by the Lord ^r- cotton 
 
 o J irx: > J to prove my 
 
 Jesus. Another was concerning the fitness and qualifica- {"a^juf"?"' 
 tion of such persons as have right, according to the rules ™°*° ' ' 
 of the gospel, to choose and enjoy such a true ministry of 
 the Lord Jesus. Hence because I professed, and do, 
 against the oflSce 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 
 
 Eatisfies all 
 
 who inquire into the cause of my sufferings, that it pleaseth ^™ i™"^^ 
 Mr. Cotton only to produce this scripture for justifying °f '^'y*^"^' 
 the sentence as righteous m the eyes ot 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 
 com, and let those be blessed that sell it : wiU it therefore ^^'^„°l\°' 
 follow, that either the one or the other may lawfully be cOTnTyet 
 sold or bought but with the good will, consent, and dispensed' 
 authority of the true owner ?^ the word of 
 
 the Lord. 
 ' [" The scope of my letter yrns, 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 Ms order, and to 
 
 his honest and reasonable advantage ? This is the case 
 
 partsThe of the true and false ministry. Far be it from my soul's 
 
 we'forbid- thought to stop the sweet streams of the water of life from 
 
 preach, and flowiug to refresh the thirsty, or the bread of life from 
 
 from others 
 
 io depart, feeding hungry souls : and yet I would not, and the Lord 
 thednst,&c. jegug TjpQuld 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 son^e places, at some times: so that the 
 whole dispose of this spiritual corn, for the persons selling, 
 Au the their qualifications, commissions, or callings, the quantities 
 Scord*in°°to ^^^ qualities of the corn, the price for which, the persons 
 ordinance! ^0 whom, the place where, and time when, the great Lord 
 of the harvest must express his holy will and pleasure, 
 which must humbly and faithfully be attended on. 
 
 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 suTphcc ? Did he not rather choose, which I men- 
 
 himself 
 
 choosing tion to the Lord's and Mr. Cotton's honour, to have shut 
 
 rather to 
 
 ritiS^clm "P ^® sack's mouth, to have been silenced (as they call it) 
 
 to^mecer'e* ^^^ imprfsoned, than to sell that heavenly corn otherwise 
 
 than as he was persuaded the Lord appointed ? Yea, hath 
 
 he not in New England refused to admit the children of 
 
 godly parents to baptism, or the parents themselves unto 
 
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 Jjj"' 3" 
 throughout the world, forbid all building, planting, merchan- SS'bKhlt 
 dizdng, marrying, execution of justice, yea, all actions ofto^°and*' 
 peace or war, but by a true and right commission and in a 
 right order ? Is it not, in this present storm of England's ^"^"^'fp^j. 
 sorrows, one of the greatest queries in all the kingdom, who Shniy"' 
 are the true oflBcers, true commanders, true justices, true Hm tml" 
 commissioners, which is the true seal? And doubtless as 
 truth is but one, so but the one sort is true, and ought to 
 be submitted to, and the contrary resisted; although it 
 should be granted that the officers questioned and their 
 actions were noble, excellent, and beyond exception. 
 
 I judge it not here seasonable to entertain the dispute 
 of the true power and caU 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 ne cnrsa of 
 plead against a false office of ministrv. It is true in the i™^' <■' «'*> 
 
 *• ° '' IB spiritual 
 
 national church of Israel, the then only church and nation fpfj^ia!"' 
 of God, he that did aught presumptuously was to beinthTdi^ih 
 accursed and to be put to death, Deut. xvii. [12,] a figure and cMst- 
 of the spiritual putting to death an obstinate sinner in 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 withholding of com presumptuously, was death in 
 Israel. But Mr. Cotton cannot prove that every wilful 
 withholding of com, 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 aU can he prove, that in aU civil e«eiitltSr° 
 
382 ME. cotton's letter 
 
 the^B mS states of the world, that man that pleadeth against a false 
 
 wo?d°onhe ministry, or that being able to preach Christ and doubting 
 
 yeTflnTnot of the true way of the ministry since the apostacy of anti- 
 
 theminisirj, christ, dares not practise a ministry. Or that many ex- 
 
 pj"j^to death 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.^ 
 
 Spiritual The selling or withholding of spiritual corn, are both of 
 
 offences are ° o j. ... 
 
 only liable ^ sniritual uaturc, and therefore must necessarily m a true 
 
 to a spiritual sr •' .* 
 
 censm-e. 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 
 be bMi'eh'e°d Christ to the ministry, he cries out, 1 Cor. ix. [16,] Woe to 
 Nero! te not '"^ \t I prettch jiot tile gospel ! yet did not Paul intend, 
 Srgospfi. 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 s^ch 
 a ground to warrant such proceedings, for thus he goes 
 on: — 
 
 ° ["He that shall withdraw or ° ["If men hinder the enjoyment 
 
 separate the com from the people, or of spiritual good things, may they not 
 the people from the corn; the people be hindered from the enjoyment of 
 have j ust cause to separate either him that which is less, carnal good things ?" 
 from themselves, or themselves from lb. p. 46.] 
 him. And this proportion will hold 
 as well in spiritual corn as bodily,'' 
 Cotton's Answer, p. 44.1 
 
EXAMINED AND 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." 
 
 [Answer.] I answer, it is no wonder that so many having Jl^j^,"™ 
 been demanded the cause of my sufferings have answered, fhemuse of 
 that they could not tell for what, since Mr. Cotton him- Sgs!" '"' 
 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 corrupt doctrines, a little 
 
 ^ [" I spent a great part of the not to follow him atill, . , . whereof 
 
 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 MB. COTTONS LETTER 
 
 before I have, as they were publicly summed up and 
 
 charged upon me, and yet none of them tending to the 
 
 Civil peace breach of holy or civil peace, of which I have ever desired 
 
 and civil ^ 
 
 SSldS-to fee unfeignedly tender, acknowledging the ordinance 
 GoT' °' of magistracy to be properly and adequately fitted by God 
 to preserve the civil state in civil peace and order, as he 
 hath also appointed a spiritual government and governors 
 in matters pertaining to his worship and the consciences of 
 men ; both which governments, governors, laws, offences, 
 punishments, are essentially distinct, and the confounding 
 of them brings, all the world into combustion. He adds : 
 
 CHAP. VII. 
 
 Mr. Cotton. " And to speak freely what I think, were 
 my soul in your soul's stead, I should think it a work of 
 mercy of God to banish me from the civil society of such 
 a commonweal, where I could not enjoy holy fellowship 
 with any church of God amongst them without sin. What 
 should the daughter of Sion do in Babel, why should she 
 not hasten to flee from thence ?" 
 
 Answer. Love bids me hope, that Mr. Cotton here in- 
 tended me a cordial to revive me in my sorrows :^ yet, if 
 the ingredients be examined, there wUl appear no less than 
 dishonour to the name of God, danger to every civil state, 
 a miserable comfort to myself, and contradiction within 
 itself. 
 noltoBatoi. For the last first. If he call the land Babel, mystically, 
 
 " [" I intended not a cordial of indignation against the dispensation of 
 consolation to him, . . . but only a divine justice." Cotton's Answer, p. 
 conviction, to abate the rigour of his 48.] 
 
EXAMINED AND AKSWERED. 385 
 
 ■which he must needs do or else speak not to the point, JJ'p^^^^J"'' 
 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 Famona 
 
 *^ civil states 
 
 church of Jesus Christ ? Did not God command his peo- "■■=" Jf . 
 
 ^ no sound of 
 
 pie to pray for the peace of the material city of Babel, J^^^ 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 ? Kev. xi. 8, and xviii. 2. «• 
 
 There was a true church of Jesus Christ in material a true 
 
 , n ft t • church of 
 
 Babel, 1 Pet. v. 13. Was it then a mercy for ail the m- 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 
 wUdemess, 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''o°™"^t* 
 God to be enabled to suffer, and so to be banished for his frommorciea 
 name's sake : and yet I doubt not to affirm, that Mr. MtureT""' 
 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 iSrom 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 lktter 
 
 churches there as legal,* would he count it a mercy to be 
 New™n plucked up by the roots, him and his, and to endure the 
 iomi'tries** losscs, distractious, miseries that do attend such a condi- 
 gOTemment tion ? 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 walk there after their conscience 
 J of a parishional way (^hich yet neither mother nor 
 : daughter is persuaded to permit), I conceive Mr. Cotton 
 I himself, were he seated in Old England again, would not 
 count it a mercy to be banished from the civU state. 
 Mth°''™ ^^^ therefore, lastly, as he casts dishonour upon the 
 rieso'f'ottjera ^^^^ o^ Gro'^j to make Him the author of such cruel mercy, 
 equa^udge SO had Ms soul been in my soul's case, exposed to the 
 miseries, poverties, necessities, wants, debts, hardships of 
 sea and land, in a banished condition, he would, I presume, 
 reach forth a more merciful cordial to the afflicted. But 
 he that is despised and afflicted, is like a lamp despised in 
 the eyes of him that is at ease. Job xii. 5. 
 
 ' [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. Hutchin- 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 
 
 of them. 
 
EXAMINED AND ANSWERED. 387 
 
 CHAP. VIIL 
 
 Mr. Cotton. Yea; but he speaks not these things to 
 add affliction to the afflicted, but if it were the holy will 
 of God to move me to a serious sight of my sin, and of 
 the justice of God's hand against it. "Against your corrupt 
 doctrines, it pleased the Lord Jesus to fight against you, 
 with the sword of his mouth, as himself speaketh, Kev. ii., 
 in the mouths and testimonies of the churches and brethren, 
 against whom, when you overheat yourself in reasoning 
 and disputing against the light of his truth, it pleased him 
 to stop your mouth by a sudden disease, and to threaten 
 to take breath from you : but you, instead of recoiling, 
 as even Balaam offered to do in the like case, chose rather 
 to persist in the way, and protest against all the churches 
 and brethren that stood in your way : and thus the good 
 hand of Christ that should have humbled you to see and 
 turn from the error of your way, hath rather hardened you 
 therein, and quickened you only to see failings, yea, 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 J^aid^s"" 
 lantern of the word of God discover and try with whom Ii°n* ^°' 
 the sword of God's mouth, that is, the testimony of the with »"' 
 holy scripture for Christ against antichrist, abideth. God's 
 
 •^ . mouth, tho 
 
 And whether myself and such poor witnesses of Jesus ^™« word 
 Christ in Old ajid New England, Low Countries, &c., de- 
 siring in meekness and patience to testify the truth of 
 
 c c 2 
 
388 MR. cotton's letter 
 
 Scotfon Jesus against all false callings of ministers, &c., or Mr. 
 
 pereecuting, Q^^^^^^ howcver in Ms person holy and beloved, swimnung 
 
 peSk with the stream of outward credit and profit, and smiting 
 
 bsaLZ "* -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 ? 
 
 The answer- rp^ ^^g ggcond : his ccnsurc. It is true, it pleased God 
 
 cerainThis hy excesslvc labours on the Lord's days, and thrice a week 
 
 wS Mr. at Salem : by labours day and night in my field with my 
 
 braids to owu hauds, for the maintenance of my charge : by travels 
 
 him. 
 
 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 
 hSto^^'x- niind not to number up a catalogue of the many censures 
 
 ' ["t have been given to under- him a winter's journey out of the 
 
 stand, that the increase of concourse country." Notwithstanding, Mr. 
 
 of people to him on the Lord's days Cotton asserts that Mr. Williams was 
 
 in private, to the neglect or deserting treated most tenderly by the officer, 
 
 of public ordinances, and to the James Boone, " who dare not allow 
 
 spreading of the leaven of his corrupt that liberty to his tongue, which the 
 
 imaginations, provoked the magis- examiner often useth in this dia- 
 
 trates, rather than to breed a winter's com-se." Cotton's Answer, p. 57.] 
 spiritual plague in the country, to put 
 
EXAMINED AND ANSWERED. 389 
 
 upon God's servants in the time of God's chastisements ^Jj,™ft^" 
 
 and visitations on them, both in scripture, history, and up°n"God'« 
 
 experience. Nor retort the many evils which it pleased i"thei/ 
 r" J X V • I,- e e afflictions. 
 
 God to brmg upon some chiei procurers or 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 Tjcith 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 
 Axminianism 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." 
 
 Answer. To that part which concerns myself, the speech 
 hath reference either to the matter of justification, or else 
 matter of my affiction 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 ot"Eng. Baptists, ii. App. No. 1.] 
 his life and death," which we have 
 
390 MR. cotton's letter 
 
 A Boul at For the first, I have expressed in some conference, as 
 God°mIy Mr. Cotton himself hath also related concerning some 
 great com- ^itjj -^fhom I am not worthy to be named, that after first 
 
 bats con- ..... 
 
 BaSca- manifestations of the countenance of God, reconciled- m 
 "'"'■ 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 which respect I desire to 
 cry, with Paul, in the bitterness of my spirit, O wretched 
 man that I am, who shall deliver me from the body of this 
 death ? 
 
 Secondly, it may have reference to some conference con- 
 cerning affliction for his name's sake, in which respect I 
 desire to acknowledge the faithfulness of his word and 
 promise, to be with his in six troubles and in seven, 
 through fire and water, making good a hundred-fold with 
 Affliction for persecution to such of his servants as suffer aught for his 
 EweS. 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. 
 Two can- And vct two things I desir« to speak to aU men and 
 
 tionsfor •' ° ^ ^ 
 
 secntion for myself. Let every man prove his work, Gal. vi. 4., and then 
 conscience, gj^^^^n j^g j^^^g rejoicinff 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 
 bum the body ; but happy only he whose love alone to 
 Christ constrains him to be like unto him, and suffer with 
 him. 
 ^diy"nd a To that wMch concemcth Mr, Smith, although I knew 
 Cotton and him uot, and have heard of many points in which my con- 
 though left science tells me it pleased the Lord to leave him to him- 
 
 to himself i/. t i -»j- 
 
 tSinT^ self: yet I have also heard by some, whose testimony Mr. 
 
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, concerning the constitution of the Christian ""d-s ins- 
 
 - ^ nite com- 
 
 church.8 The infinite compassions of God, which lay no f^|,^™ 
 sin to David's charge but the sin of Uriah, 1 Kings xv. 5, hewts^rr' 
 have graciously comforted the souls of his on their death- wm? 
 bed, accepting and crowning their uprightness and faith- 
 fulness, and passing by what otherwise is grievous and 
 offensive to him. And indeed from the due consideration The opinion 
 
 PI. . 1 . . 11**^ putting 
 
 oi that mstance, it appears that no sm is comparably so uriah to 
 grievous in God's David as a treacherous slaughter of the o"f„^f(,^*" 
 faithful, whom we are forced to caU 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 tho 
 and truth, and Satan transformeth him like to an angel of "le sanctu- 
 
 *-* aiy were 
 
 light in a counterfeit of both : in which respect I desire ^™*t'°i,™g 
 to work out salvation with fear and trembling, and to do pmaTriig in 
 nothing in the affairs of God and his worship but (likcof go"b°^"' 
 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 discourse of." The Brownists and Independents. Cotton's 
 
 fault of this " man fearing God," Answer p. S8, 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 
 
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. Firsts the want 
 of fit matter of our church. Secondly, disrespect of the 
 separate churches in England under affliction, ourselves 
 practising separation in peace." 
 
 " For the first, you acknowledge, as you say with joy, 
 that godly persons are the visible members of these 
 churches; but yet you see not that godly persons are 
 matter fitted to constitute a church, no more than trees or 
 quarries are fit matter proportioned to the building. This 
 exception seemeth to me to imply a contradiction to itself, 
 for if the matter of the churches be as you say godly 
 persons, they are not then as trees unfelled, and stones 
 unhewn : godliness cutteth men down from the former 
 root, and heweth them out of the pit of corrupt nature, 
 and fitteth them for fellowship with Christ and with his 
 people." 
 
 "You object, first, a necessity lying upon godly men 
 before they can be fit matter for church fellowship, to see, 
 bewail, repent, and come out of the false churches, 
 worship, ministry, government, according to scriptures, 
 Isa. 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, wiU, 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 feUowship 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 oiu* souls for our 
 former contrary walking. If any through hypocrisy are 
 wanting herein, the hidden hypocrisy of some will not 
 prejudice the sincerity and faithfulness of others, nor the 
 church estate of all." 
 
 Answer. That which requireth answer in this passage, 
 is a charge of a seeming contradiction, to wit. That 
 persons may be godly, and yet not fitted for church 
 estate, but remain as trees and quarries, unfelled, &c. : 
 Contrary to which it is affirmed, that godly persons cannot 
 be so enthralled to 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 things 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^'j^^'^'o"' 
 some acts of sin which a godly person may fall into, s^*"^"" 
 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, intheir 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. 
 
 sons falling 
 
 i"n°,Cto Cotton wUl not deny, that a godly person failing into 
 
 penSnce"' drunkeuness, whoredom, deliberate murder, denying and 
 
 can"! ad-, forswcariug of Christ, the church of Christ, cannot 
 
 the church, receive such persons into church fellowship, before their 
 
 sight of humble bewailing and confessing of such evils, 
 
 notwithstanding that love may conceive there is a root of 
 
 godliness within. 
 
 God'a chii- Secondly, God's children. Cant., v. 2, notwithstanding a 
 
 dren long ....... . 
 
 TM \*ct°f priiiciple of spiritual life in their souls, yet are lulled into 
 
 rfi°ip° though ^ ^^'^S continued sleep in the matters of God's worship : I 
 
 gra°e'ot"'° slcep, though my heart waketli. The heart is awake ia 
 
 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 
 
 now pro- 
 
 ''See ^^' Cotton hath in New England reformed: I earnestly 
 ^"d^arfGoTs beseech himself and all well to ponder how far he himself 
 ma°ny°aie8 ^0^ profcsscth to scc and practise, that which so many 
 seen. 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. XI. 
 
 Secondly, this will be more clear, if we consider God's ^^.J\'J| °' 
 people and church of old, the Jews, captivated in material ^^oKw'^ 
 Babel, they could not possibly build God's altar and temp4''in " 
 temple at Jerusalem, until the yoke and bonds, of their arst they 
 
 • • 11 11 n "1 ^^3* come 
 
 captivity were broken, and they set free to return with fonh and 
 
 r J ' J ... then build 
 
 the vessels of the Lord's house, to set up his worship in 'gj'"""*' 
 Jerusalem : as we see in the books of Ezra, Nehemiah, 
 Daniel, Haggai, &c. Hence in the antitype, God's people, ood-s myeti- 
 the spiritual and mystical Jews, cannot possibly erect the "•« antitype 
 
 r J ' i: J must also 
 
 altar of the Lord's true worship, and build the temple of ""XMbe- 
 his true church, without a true sight of their spiritual canbuM 
 bondage in respect of God's worship, and a power and at Jemsa- 
 strength from Jesus Christ to bring them out, and carry 
 them through aU 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 
 
 J ' 'I other famous 
 
 nesses of Jesus, lived and died and were burnt for other ^'tnesses 
 
 ' Tery gross 
 
 truths of Jesus, not seeing the evil of their anti-christian Go'dTwor? 
 
396 MR. cotton's letter 
 
 emfne^nt'fof Calling of bIshops, &c. ! How did famous Luther himself 
 
 |^"e."^ 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 Fourthly, Mr. Cotton must be requested to remember 
 
 godi7 per- j^g QTv^n practice, as before ; how doth he refuse to receive 
 
 sons cxcGptr ^ 
 
 t^noed^of""" persons eminent for personal grace and godliness to the 
 MTeuM™"'' 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 
 Md So'"" Lastly, how famous is that passage of that solemn ques- 
 Sderarefuse tiou put to Mr. Cotton and the rest of the New English 
 emfnent' elders, by divers of the ministers of Old England, eminent 
 
 zuinisiers , _ 
 
 and people for personal godliness, as Mr. Cotton acknowledgeth, viz., 
 J™^^'°^™ whether they might be permitted in New England to 
 w^thstond- enjoy their consciences in a church estate dijBferent from 
 fefsetVtteir the Ncw English ; unto which Mr. Cotton and the New 
 above hie English eldcrs return a plain negative, in effect thus much, 
 
 own) if they , , i 
 
 iTs°chn'h' ^^^^ acknowledgment of their worth and godliness 
 
 (eUowship. abovc 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-feUowship 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 Mr. 
 
 ' [" It is not because I think such fit form, requisite to church estate." 
 persons are not fit matter for church- Cotton's Answer, p. 63.] 
 estate; hut 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, &c.' 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 Goaiy pcr- 
 
 -,-,-,,.. -I-I11-- 1 ^**°^ living 
 
 not dead but livmg trees, not dead but living stones, and trees and 
 need no new regeneration (and so in that respect need no °'°°/5,J^J 
 felling nor digging out), yet need they a mighty work of J'JJj^l™"' 
 God's Spirit to humble and ashame them, and to cause i^JmfaisTto 
 them to loathe themselves for their abominations or stinks bMp. 
 in God's nostrils, as it pleaseth God's Spirit to speak of 
 false worships. Hence, Ezek. xlili. 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 word8,.£5 more, " and 
 our minds, as I conceive. 1 have payed it down." 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 
 
 forthTfiSfe is that I have known, some precious godly hearts confess, 
 
 Smd'kfna that the plucking of their souls out from the abominations 
 
 rfrege'S. of falsc worsHp, hath been a second kind of regeneration. 
 
 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 
 
 liveth who brought them from the land of Egypt— a type 
 
 of first conversion as is conceived ; but, Jehovah liveth who 
 
 tte'™/or fcrings them from the land of the north— a type of God's 
 
 the north, people's return from spiritual bondage to confused and 
 
 invented worships. 
 
 CHAP. XII. 
 
 Now whereas Mr. Cotton addeth, that godly persons are 
 not so enthralled to anti-christ as to separate them from 
 Christ, else they could not be godly persons : — 
 
 I answer, this comes not near our question, which is not 
 concerning personal godliness or grace of Christ, but the 
 godliness or Christianity of worship. Hence the scripture 
 holds forth Christ Jesus first personally, as that God-man, 
 sidered two *^^* ^^^ Mediator between God and man, the man Christ 
 peraonaiiy; Jcsus, whom all God's pcoplc by faith receive, and in 
 people can receiving become the sons of God, John i. 12, although 
 separated they yet scc uot the particular ways of his worship. Thus 
 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 
 sSSoto liis church, formed into a body of worshippers, in which 
 absent from rcspect the church is called Christ, 1 Cor. xii. 12 : and the 
 
 his Bpouso. 
 
 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. 
 
 JN^ow 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 God-s people 
 Christ is taken for the church, I conceive that anti-christ afaisechriBt 
 
 and the true 
 
 may separate God's people from Christ, that is, from togs'tw- 
 Christ's true visible church and worship.^ This Mr. Cot- 
 ton himself wiU not deny, if he remember how little a 
 white 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 «•"»<='» 
 
 ^ before 
 
 your church before Luther ? is thus well answered, to wit, ^""'"'• 
 that since the apostacy, truth and the holy city, according 
 to the prophecy, Kev. xi. and xiii., have been trodden Eev. xm. 
 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, 
 nunistry, 8sCr,* and so consequently have been ignorant of 
 
 ' [" His distinction, in the general as head of the visible church." 
 
 I do approve it, and do willingly Cotton'is 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 the 
 true profession of that holy way of worship, which he 
 himself at first appointed. 
 
 CHAP. XIII. 
 
 Mr. Cotton. " Secondly, we deny that it is necessary to 
 church fellowship, that is, so necessary that without it a 
 church cannot be, that the members admitted thereunto 
 should all of them see and expressly bewail all the pollu- 
 tions which they have been defiled with in the former 
 church fellowship, ministry, worship, government, &c., if 
 they see and bewail so much of their former pollutions, as 
 did enthral them to anti-christ so as to separate them 
 from Christ, and be ready in preparation of heart, as they 
 shall see more light, so to hate more and more eveiy false 
 way ; we conceive it is as much as is necessarily required 
 to separate them from anti-christ, and to fellowship with 
 Christ and his churches; The church of Christ admitted 
 many thousand Jews that believed on the name of Christ, 
 although they were still zealous of the law, and saw not 
 the beggarly emptiness of Moses's ceremonies. Acts xxi. 
 20 ; and the apostle Paul directeth the Komans to receive 
 such unto them as are weak in the faith, and see not their 
 liberty from the servile difference of meats, and days, but 
 still lie under the bondage of the law ; yea, he wisheth 
 them to receive such upon this ground, because Christ 
 hath received them, Eom. xiv. 1 to the 6th." 
 
 cient, or the church deficient, because denses, or men of that way, have 
 
 human stories are deficient ? . . Yet been extant a tempore apostoloritm," 
 
 sometimes their own inquisitors con- Cotton's Answer, p. 69.] 
 feSB, that the churches of the Wal- 
 
EXAMINED AND ANSWERED. 401 
 
 " Say not, there is not the like danger of lying under 
 bondage to Moses as to anti-chrlst : 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 f^ige'j^njti'* 
 to be so bewailed and forsaken ? the second true, to be chmoh"' ""* 
 embraced and submitted to. 
 
 Secondly, his own confession of that which a little Mr. cotton 
 
 •^ ' confeasingto 
 
 before he would make so odious in me to hold, viz., that JeMM^Jeth 
 God's people may be so far enthralled to anti-christ, as to Lnswer 
 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 Faiiacj in 
 
 •' J J jjp_ Cotton's 
 
 generals, for thus he writes : •' Though they see not all the «''^"^'^ 
 pollutions wherewith they have been defiled in the former 
 church fellowship." Again, " if they see so much as did 
 enthral them to anti-christ, and separate them -from 
 Christ." And yet he expresseth nothing of that, " all the ■* 8»diy per- 
 
 .* A o ' gon remain- 
 
 pollutions," nor what so much is as will separate them from jjg o,"^™' 
 
 Christ, Hence upon that former distinction that Christ ifthereiTa' 
 
 in visible worship is Christ, I demand, whether if a godly false Christ? 
 
 person remain ji 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 inviiible 
 
 church members maybe called God's church; but godly persons cannot be 
 
 people, as being in external covenant so enthralled." Cotton's Answer, 
 
 with him, and yet they are net always p. 71 .] 
 
 D D 
 
402 MR. cotton's letter 
 
 whether in visible worship he be not separate from the 
 
 true Christ ? 
 from^s™ Secondly, I ask, whether it be not absolutely necessary 
 Seiy ncces- *" his Uniting with the true church, that is, with Christ in 
 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 
 ^™ ^^tl'If can sacrifice to God in the wilderness. The Jews come 
 
 lion or SGpti- 
 
 Boulfrom^ oiit of Babel before they build the temple in Jerusalem. 
 theidoia- ™ The husband of a woman [must] die, or she be legally 
 Invented divorccd, before she can lawfully be married to another: 
 
 worships of *" 
 
 can^'be""™- graft cut off from one before it can be ingrafted into 
 ch"ristJe°sus, another stock. The kingdom of Christ, that is, the king- 
 virgin Sto dom of the saints, Dan. ii. and yii., is cut out of the 
 bed of his mouutaiu of the Roman monarchy. Thus the Corinthians, 
 
 own most /-i . 
 
 Jl^'y^institu- 1 Cor. Ti. 9 — 11, uniting with Christ Jesus, they were 
 washed from their idolatry, as well as other sins. Thus 
 the Thessalonians turned from their idols before they 
 could serve the living and true God, 1 Thess. i. 9 ; and as 
 in paganism, so in anti-christianism, which separates as 
 certainly, though more subtilly, from Christ Jesu. 
 
 CHAP. XIV. 
 
 Yea ; but it is said, that Jews, weak in Christian liber- 
 ties, and zealous for Moses's law, they were to be received. 
 
 I answer, two things must here carefully be minded : — 
 bitween''° ^irst, although bondage to Moses would separate from 
 Mytasrtu- Christ, yet the difference must be observed between those 
 VeTs,'and' Ordinances of Moses which it pleased God himself to 
 pa«anih, or ordaiu 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 anti-chriat- 
 
 1 'IT" 1 ii'ii^*^ institu- 
 
 take away, yet with solemnity ; and on the other side, the ""i *» ti»« 
 
 U'6ntli68) AS 
 
 institutions and ordinances of anti-christ, which the devil t™ mamfr 
 himself invented, were from first to last never to be firtHr"^ 
 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, twcen'the^ 
 sacrifices, were as a silver candlestick, on which the light christian 
 
 ° ordinances. 
 
 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 difierence of time, Mosee-s or- 
 which Mr. Cotton himself confesseth: "after instruction and one'timl* 
 
 iTi 1 11 precious and 
 
 conviction," saith he, " Moses s law was deadly, and would toiy, at 
 
 anotlier^time 
 
 separate from Christ;" therefore, there was a time when ^eg^^iy and 
 they were not deadly, and did not separate from Christ, 
 to wit, until Moses was honourably fallen asleep, and 
 lamented for— ^as I%)nceive — in the type and figure thirty 
 days, Deut. xxxiv. [8.] Therefore, at one season, not for 
 Timothy's weak conscience, but for the Jews' sake, Paul 
 circumcised Timothy: at another time, when the Jews 
 had sufiGicient 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.] Hence, the Christians at l^^^ 
 
 D D 2 
 
404 MR. cotton's letter 
 
 communi- Ephesus conversed with the Jewish synagogue until the 
 
 fyTagogaeB J^ws contradictcd and blasphemed, and then were speedily 
 
 Jewsotn. separated by Paul, Acts xix. [9.] But to apply, Paul 
 
 anVspoke observed a vow, and the ceremonies of it, circumcised 
 
 evil, (fcc, in ' o rM ' 
 
 then they Timothy, &c.; may therefore a messenger or L/hnst 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 Ttrae" *^® popish sacraments ? I doubt not ; but if any member 
 tag tato'Uiy of a t^^iie church or assembly of worshippers, shall fall to 
 pracHce"not any paganish or popish practice, he must be instructed and 
 laexcom- couvinccd 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 wer^e, 
 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. .* 
 
 peeof^sight "^^ conclude, although I prescribe not such a measure 
 foVantr™ of sig^t of- 01^ sorrow for anti-christian abominations — I 
 ab?mina. spcak in rcspcct of degrees, which it pleaseth the Father 
 necessity o( of lights to dispeusc variouslv, to one more, to another 
 
 cutting off ° T T_ 1 • . 
 
 fais" before — ^^^' ^clievc it absolutcly necessary to see and 
 {"rue^churct ^^wail SO much as may amount to cut off the soul from 
 wirawp'^'iie. the 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 ; Eev. 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 suflacient. As 
 for that place of the Corinthians, it only requireth coming 
 out from idolaters in the fellowship of their idolatry. No 
 marriages were they to make with them, no feasts were 
 they to hold with them in the idol's temple : no intimate 
 familiarity were they to maintain with them, nor any 
 fellowship were they to keep with them in the unfruitful 
 works of darkness; and this is all which that place 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 should 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 ofthem are forsaken of Truth, and can 
 
 the church estate is faisely 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.] 
 
406 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 ?'' 
 
 Answ. The scriptures, or writings of truth, are those 
 heavenly righteous scales wherein all our controversies 
 must be tried, and that blessed star that leads all those 
 souls to Jesus that seek him. But, saith Mr. Cotton, two 
 of those scriptures alleged by me, Isa. Hi. 11, Kev. xviii. 4, 
 which I brought to prove a necessity of leaving the false 
 before a joining to the true church, they speak of local 
 separation, which, saith he, yourself know we have made.'' 
 Mr. Cotton For that local and typical separation from Babylon, Isa. 
 
 cannot make ./ x x j ^ 
 
 comings lii- [11'] I could uot wcU havc believed that Mr. Cotton 
 Babeiboth or auy would make that coming forth of Babel in the 
 andanti- antitype. Rev. xviii. 4, to be local and material also. 
 
 type, to be -xxr-i • •! 
 
 local. What civil state, nation, or country m 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.] 
 
 It a local Secondly, if Babel be local now whence God's people 
 
 Babel, then " r r 
 
 also now a are 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 I was ton's Answer, p. 87.] 
 not the first that interpreted either 
 
EXAMINED AND ANSWERED. 407 
 
 Canaan also, into which they are called ; and where shall '"ra"' J«df 
 
 •1 ' and temple, 
 
 both that Babel and Canaan be found in all the comings fut'of Baw, 
 forth that have been made from the church of Kome in butmysucai! 
 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 
 
 \ JeauB hath 
 
 difference of places, and. Acts x., all difference of persons ; }j°''a°ffg°™ 
 and for myself, I acknowledge the land of England, the pJa'ces and 
 civil laws, government, and people of England, not to be ''°"™° 
 inferior to any under heaven. Only two things I shall TwochUfest 
 
 •^ . -^ c causes of 
 
 humbly suggest unto my dear countrymen, whether more n°uon "**■ 
 high and honourable at the helm of government, or more Engiimd. 
 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- h„™y ''° 
 generate and unrepentant, to pretend and assume the "^J p^of 
 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. 8 9.] 
 
408 MR. COTTON S LETTER 
 
 The Boui-s But to return ; the sum of my controversy with Mr. 
 
 captiyity to ^ >i *i 
 
 iMpMnot Cotton is, whether or no that false worshipping of the 
 guwiand* true God be not only a spiritual guilt liable to God's 
 tut a habit' sentence and plagues, but also an habit, frequently com- 
 
 or disposi- J. o , t-» ■■ " • i 
 
 tionofspi- pared in the prophets, and Kev. xvu., to a spirit and 
 JiSen-"'"' disposition of spiritual drunkenness and whoredom, a soul- 
 nesB, &c. gieep 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 stiU, 
 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. 
 
 S'there-^'^ Answ. If regenerate and truly repenting English thus 
 English, come forth from the unregenerate and unrepenting, how 
 
 thmr coming 
 
 forth" from would the name of the Lord Jesus be sanctified, the 
 
 the impeni- 
 
 in'thMe^"^'' jealousy of the Lord pacified, their own souls cleansed, 
 
 pScuim judgments prevented, yea, and one good means practised 
 
 i5r'Mr™ot- 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 
 they walk unblameably, in quiet and helpful cohabitation, 
 righteous and faithful deaJing, 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 ? 
 
 Answ. I repeat the former distinction of godly persons. The sins of 
 who possibly may live in ungodly practices, especially of «« some- 
 false worship, and then, according to Mr. Cotton's own pj'^^^^J^^Jj,* 
 interpretation of this place to the Corinthians, they came Tre^of M^ii- 
 not forth. And I add, if there be any voice of Christ in flu^OT* 
 the mouths of his witnesses against these sins, thev arecusethnot 
 
 . . . wholly. 
 
 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 
 
 to Mr. Cot- 
 Mr. Cotton being to receive a person to church fellowship, t^". 
 
 who formerly hath been infamous for corporal whoredom, 
 
 he would not give his consent to receive such an one 
 
 without sound repentance for the filthiness of her skirts. 
 
 Lam. i. [9,] not only in actual whoredoms, but also in 
 
 whorish speeches, gestures, appearances, provocation. 
 
 And why should there be a greater strictness for the no capse of 
 
 ,»..,,, ""^ shame 
 
 skirts of common whoredom than of spuntual and soul f^j»iior^^^ 
 whoredom, against the chastity of God's worship? And J^j^'^j'2?d'» 
 therefore to that instance of the fathers' polygamy, I S S? eJds 
 answer: first, by observing what great sins godly persons ^''""''• 
 may possibly live and long continue in, notwithstanding 
 
410 MR. cotton's letter 
 
 The case of ^odliness in the root. Secondly, I ask if any person, of 
 jjany wives ^^^^^ godUness Mr. Cotton hath had long persuasion, 
 fathers. g^j^^j^ believe and maintain, as questionless the fathers' 
 had grounds satisfying their consciences for what they 
 did, that he ought to have many wives, and accordingly 
 so practised:— I say, I ask, whether Mr. Cotton would 
 receive such a godly person to church fellowship ? yea, I 
 ask, whether the church of the Jews, had they seen this 
 evil, would have received such a proselyte from the 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 was not this," saith he, " touching of an 
 unclean thing, and did this reject these members from 
 church fellowship before conviction? and did it evacuate 
 their church estate for not casting out such members ?" 
 
 Answ. This was an unclean thing indeed, from which 
 God calls his people in this place, with glorious promises 
 of receiving them : and Mr. Cotton confesseth that after 
 conviction any member, obstinate in these unclean touches, 
 ought to be rejected ; for, said he, did this sin reject these 
 members from church fellowship before conviction ? 
 itiesseneth And upon the same ground, that one obstinate person 
 
 not a rebel- i i . i p i i 
 
 lion that it ought to be reiected out of church estate, upon the same 
 
 ia in a mul- . 
 
 hence a city g™ii^<Jj if ^ greater company or church were obstinate in 
 iSoiitrous ^^^ unclean touches, and so consequently in a rebellion 
 dMtroyed. against Christ, ought every sound Christian church to 
 
EXAMINED AND ANSWERED. 411 
 
 reject them, and every sound member to withdraw from 
 them. 
 
 And hence further It is clear, that if such unclean ?''«'■''«=? ^ 
 
 ' ^ that castetb 
 
 touches obstinately maintained, as Mr. Cotton confesseth 2"ep^"'t 
 and practiseth, be a ground of rejection of a person in the mnionwlth 
 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 groimd 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^jfg^^JJJ^ 
 Corinthians In their first constitution were separate or no ?rae*Sch, 
 from such idol temples ? and this Mr. Cotton neither doth S^doiB'so 
 
 1 • /• • * chaste 
 
 nor can deny, a church estate bemg a state of marriage J'^°*" 
 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 Grentlles before they 
 were admitted into church fellowship. Matt. ili. 6; Acts 
 xlx. 18, unto which he returneth a threefold answer: 
 " The first is grounded upon his apparent mistake of my 
 words in a grant of mine, viz., such a confession and 
 renunciation is not absolutely necessary, if the substance 
 of true repentance be discerned. Whence," saith he, 
 " according to your own confession, such persons as have 
 the substance of true repentance may be a true churdh." 
 
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 "^ 
 
 ^udrm''^ repentance, not that general grace of repentance which all 
 
 iw^in Grod'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, minia- .i •/ 
 
 try, he. substance of repentanoe for those false ways of worship, 
 
 church, ministry, &c., in which God's people have lived, 
 
 although the confessing and renouncing of them be not so 
 
 particularly expressed, and with such godly sorrow and 
 
 indignation as some express, and may well become : And 
 
 indeed the whole scope of that caution was for Christian 
 
 moderation and gentleness toward the several sorts of 
 
 Notthesame Go^'s people, profcssiug particular repentance for their 
 
 de^eerof"'' Spiritual captivity and bondage ; during which captivity 
 
 Ku.™"' 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 Answer. First he doth not rightly allege my words ; for 
 of the a little before he confesseth my words to be, that anti- 
 
 ■whore'scup, ^ , . ., - 
 
 and some christian drunkenuess and whoredom is to be confessed of 
 
 DUE Sipped 
 
 catei'™'" ^ ®^°^ ^ ^^'^^ drunk of the whore's cup, or but sipped of 
 it. In which words I plainly distinguished between such 
 as have drunk deeper of her cup, as papists, popish priests, 
 &c., and such, as in comparison have but sipped, as God's 
 own people; who yet by such sipping have been so 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 which a drunkard useth to drink 
 in, is sinful ; but every drunken sip, which is our question, 
 is questionless sinful, and so consequently to be avoided 
 by the sober, whether the cup of corporal or spiritual 
 drunkenness. 
 
 CHAP. XVIII. 
 
 Mr. Cotton. " Yea ; but," saith he, -'the three thousand ^^- C""™- 
 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 J*°ij*,^|J,g 
 saw not all the leavenings of the Pharisees, yet they ^,^^,^',0, 
 mourned for killing of Christ, and embraced him in his tiinB^™ 
 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- 
 
 3 now. 
 
414 MR. cotton's letter 
 
 The power ance for persecuting and killing of him being expressed, 
 pentance for there necessarilv follows a withdrawing from tlie church, 
 
 killing of •' , , 
 
 ciirist. 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 aU 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 fuUy, 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 we have 
 defiled ourselves and the holy things of God, in our former 
 administrations and communions ; but we rather choose to 
 do it than talk of it. And we can but wonder how you 
 can so boldly and resolutely renounce all the churches of 
 God, for neglect of that which you know not whether they 
 have neglected or no, and before you have admonished us 
 of our sinfulness in such neglect, if it be found amongst 
 us." 
 
 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 were. " We rather how can a 
 
 1 /I ■ • soul truly 
 
 choose to do it," saith he, " than to talk of it ;" which oppose anti- 
 christ, tliat 
 
 makes me call to mind an expression of an eminent and ™^j'^o Ss' 
 'worthy person amongst them in a solemn conference, viz., {'loned?'"'^" 
 What need we speak of antichrist, can we not enjoy our 
 liberties without inveighing against antichrist ? &c. 
 
 The truth is, I acknowledge their witness against 
 ceremonies and bishops ; but that yet they see not the 
 evil of a national church, notwithstanding they constitute 
 only particular and independent [congregations,] let their 
 constant practice speak, in still joining with such churches 
 and ministers in the ordinances of the word and prayer, 
 and their persecuting of myself for my humble, and 
 faithful, and constant admonishing of them, of such jj^ f,^^^^ 
 unclean walking between a. particular church, which they ^Su* 
 
416 MR. cotton's letter 
 
 national oiily profess to be Christ'sj and a national [one], which 
 
 church, and 
 
 yet holding Mr. Cotton professcth to separate from,9 
 
 fellowship ^ •*■ 
 
 ■with it. gy^ IjQ^ 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 
 
 irap^^bie an^ public agitations concerning their state and condition 
 
 Sorant of ^it^ *^^ °^ ™o^* o^ their ministers, and at last suffered for 
 
 estate^M t** such admouitions to them, the misery of a winter's banish- 
 
 pre'tendeui. ment amongst the barbarians? and yet, saith 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 body touch holy things, 
 those holy things become unclean unto them: and so, 
 saith he, in this nation, and so is every work of their 
 hands and that which they oiFer is unclean ; whence I 
 inferred, that even church covenants made, and ordinances 
 practised, by persons polluted through spiritual deadness, 
 and filthiness of communion, such covenants and ordi- 
 nances become unclean unto them, and are profaned by 
 them. 
 
 » [" Our joining with the ministers then proceeds to deny that Mr. Wil- 
 
 of England in hearing of the word liams was persecuted, or that he ad- 
 
 and prayer, doth not argue our monished them humbly and faithfully, 
 
 church-communion with the parish His banishment was no persecution ; 
 
 churches in England, much less with his statement of his opinions no admo- 
 
 the national church." Mr. Cotton nition. Cotton's Answer, p, 101.] 
 
EXAMINED AND ANSWERED. 417 
 
 Mr. Cotton. Mr. Cotton answers, " your purpose was to 
 proTe 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 
 
 1 . . , of the Jews 
 
 church of the Jews, and affirm that this their true consti- » national 
 
 ' church truly 
 
 tution was the reason why they were not to be separated JS°refo?emit 
 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. 
 
 Accordingly in the particular Christian churches, Christ Death and 
 Jesus cuts off by spiritual death, which is excommunica- J'',"^"™'^ 
 tion: or for want of due execution of justice by that ^^°^„'|J' 
 ordinance in his kingdom, he sells the church into spiritual cl^uvityla 
 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 ceramoniai 
 
 '^ uncleannesa 
 
 discourse of typical and ceremonial uncleanness, he ac-to*«n»- 
 knowledgeth to type out in the gospel the moral unclean- *pefiut 
 ness either of dead works, Eph. v. 11, or dead persons, delnnee"' 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 
 
 E E 
 
418 MR. COTTONS 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." 
 
 Answ. 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 ia such a condition of unclean- 
 Mr. Cotton s ness all their oiFerings, persons, labours, are unclean in 
 
 own con- o ' X 
 
 'I™™"™- the sight of God, and have neither acceptance nor blessing 
 "h J'lfevir' 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. 
 Inferences Thesc are Mr. Cotton's own express words which 
 
 from Master , .pi 
 
 Cotton's justify : 
 
 "• [" Who seeth not, that in these his purpose ; and so bring in his 
 
 words I express not mine own reason- reason in form of an enthymeme, 
 
 ing or meaning, but hia; and that I which he draws from it ?" Cotton's 
 
 expressly say, the true meaning of Answer, p. 106.] 
 the text will nothing more reach to 
 
 grant. 
 
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, worships, communions of 
 unregenerate and ungodly persons. 
 
 Fourthly, he justifies a separation from such churches, 
 if so constituted, or so constituting; because though 
 worldliness be adultery against God, James iv. [4,J yet 
 not comparable to spiritual adultery of a false bed of 
 worship, ministry, &c. 
 
 CHAP. XXI. 
 
 Mr. Cotton prooeedeth : " The second stumbling block 
 or offence which you have taken at the way of these 
 churches, is that you conceive us to walk between Christ 
 and anti-christ. First, in practising separation here, and 
 not repenting of our preaching and printing against it in 
 our own country. Secondly, in reproaching yourself at 
 Salem, and others for separation. Thirdly, in particular, 
 that myself have conceived and spoken, that separation is 
 a way that God hath not prospered; yet, say you, the 
 truth of the church's way depends not upon the coun- 
 tenance of men, or upon outward peace and liberty." 
 
 £ 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 cpnfesseth a church of Christ cannot 
 be constituted of such godly persons who are in bondage 
 to the inordinate love of the world. Fourthly, if a church 
 consist of such, God's people ought to separate from them.' 
 Mr. Cotton Upon these his own confessions, I earnestly beseech 
 
 extenuates 
 
 andminoeth Mr. Cottou, and aU that fear God, to ponder how he can 
 
 the root, ' ' r 
 
 SSanceof^^y hc walks with an even foot between two extremes, 
 of nSiona^ whcu, according to his own confession, national churches, 
 which he parish churches, yea, a church constituted of godly per- 
 ethtobeuo- SOUS givcn to inordinate love of the world, are false and to 
 
 regenerate, ^ ' 
 
 SV°™ ^^ separated from : and yet he will not have the parish 
 a™m" anr^t church to bc Separated from for the remnant of pollution, 
 po u ions. J (jQjjggjyg jjg meaneth ceremonies and bishops, notwith- 
 
 ' [" Sure I am, we look at infants ' [" These are palpable mistakes 
 
 as members of our church, as being of those words of mine, which I 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 inbondaged, not only to worldli- 
 nessj but also ignorance, superstition, scoffing, swearing, 
 cursiog, 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 hlies in a 
 wilderness ? a few grains of good corn in a heap of chaff? ise estate 
 
 ° ° _ -"^ _ of the godly 
 
 a few sheep among herds of wolves or swine, or (if more "'^f',^* 
 civil) flocks of goats ? a little good dough swallowed up °"„f^jj," 
 with a whole bushel of leaven ? or a little precious gold 
 confounded and mingled with a whole heap of dross? 
 The Searcher of all hearts knows I write not this to 
 Lreproach any, knowing that myself am by nature a child 
 of wrath, and that the Father of mercies shows mercy to 
 whom and when he will; but for the name of Christ Jesus, ^'^^ '^^,\<" 
 in loving faithfulness to my countrymen's souls, and [in] Siic^ered"^ 
 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 govenunent 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 1 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 BO 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 things, which I 
 
 seems to bo *-• 
 
 yet"' ahiBt * l63,ve to himsclf to reconcile with his former profession 
 eeparation. j^g^g ^^^ clsewherc 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 grant with him the failings of churches are not forth- Mr. cotton's 
 
 o o own con- 
 
 with to be healed by separation; yet himself, within aS^ent" 
 few lines, confesseth there is a lawful separation fromSmS! " 
 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 » 
 
 ° sore of in* 
 
 they may. be separated from, when they tolerate their *™"y^^J 
 members in such their causeless reproachings. Beside, it obsKy"' 
 is not every sore of infirmity or ignorance, but an ulcer or son tote" 
 gangrene of obstinacy, for which I maintained that a per- 
 son ought to be cut ofi^ or a church separated from. But J^epfyguuty 
 if he call that butchery, conscientiously and peaceably to botTaga^nst 
 
 .„ . .^ , . !• ^ 1. -J. consciences 
 
 separate from a spiritual commumon oi a cnurcn or society, and bodies 
 
 in ^6rB6" 
 
 what shall it be called by the second Adam, the Lord eating of 
 
 •* them, yet 
 
 Jesus, who ^ves names to all creatures and all actions, to ^^fn^'jia 
 cut off persons, them and theirs, branch and root, from K"™™ 
 any civil being in their territories ; and consequently from thrchmcS 
 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. XXIII. 
 
 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. gj.gg^^ with tMs land, that either of both have been so 
 violently pursued and persecuted. I believe they are 
 both the witnesses of several truths of Jesus Christ, 
 against an impenitent and unchristian profession of the 
 name of the Lord Jesus. 
 
 The suffer- Now for their sufferings: as the puritans have not 
 
 ingg of the ° 
 
 md"u'ritins comparably suffered, as but seldom congregating in 
 comp^ed.* separate assemblies from the common,'^ so have not any 
 of them suffered unto death for the way of nonconformity ; 
 Mr. udaii, to ceremonics, &c. Indeed the worthy witness Mr. Udall,^ 
 
 Mr. Penry, .... 
 
 Mr' Grf ""' ^^^ ^^^ vLnto death for his witness against bishops and 
 ceremonies ;9 but Mr. Penry,*° Mr. Barrow, Mr. Green-: 
 
 ' [" It seemeth he never read the ceedmgly rare book is in Mr. Offer'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 : when the coroner's jury 
 
 Doctor Bancroft." Cotton's Answer, came to survey the dead body of Mr. 
 
 p. 116, Neal's Puritans, i. 226, 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 
 
 wood. 
 
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 pbw con- 
 
 . . 1 n . sclentious 
 
 conscientious separatist, who was not first a puntan: for, sep»ra«8i«. 
 as Mr. Canne hath imanswerably proved,^ the grounds and "^^^ •""'" 
 principles of the puritans against bishops and ceremonies, 
 and profeneness 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 eepua- 
 
 such ways, worships, and worshippers, to seek out the true "™- 
 way of God's worship according to Christ Jesus. 
 
 But what sho.uld 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 sight of the ignorance, unbelief, and "'rt'oV'"'" 
 profaneness of the body of the national church, have''°" 
 separated and durst not have longer fellowship with it : — 
 I say, most of them have been poor and low, and not such 
 gainful customers to the bishops, their courts and oflScers. 
 
 That worthy instrument of Christ's praise, Mr. Ains- The poverty 
 
 , - . . , . - 1 . of Mr.'Alns- 
 
 worth, durmg some time, and some time oi his 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, &e. 
 
 * [See Broadmead Records, Intro. By John Canne, pastor of the Ancient 
 
 p. xxxviii. Hanbury, i. 36, 62. Mr. English Church at Amsterdam, ] 634, 
 
 Cotton endeavours to throw no little 4to. pp. 264. 
 
426 MR. cotton's letter 
 
 iSm?8°s°°°' J^oots boiled, &c.^ "Wliereas on the other side, such of 
 
 fair booty * God's servants as have been nonconformists have had fair 
 
 IS ops. gg^g^^gg^ b 6 Bn gT c at persons, have had rich livings and 
 
 benefices, of which the bishops and theirs, like greedy 
 
 wolves, have made the more desirable prey. 
 
 The separa- Secondly, it is a principle in nature to prefer a professed 
 
 been pro- encmv, before a pretended friend. Such as have separated 
 
 fessed ene- j ' s: x 
 
 S'e'puritana ^^'^^ been lookcd at by the bishops and theirs, as known 
 thingTpro- and professed enemies: whereas the puritans professed 
 mends and subjcction, and have submitted to the bishops, their courts, 
 the bishops, their officers, their common prayer and worships : and yet, 
 as the bishops have well known, with no greater affection 
 than the Israelites bore their Egyptian cruel taskmasters. 
 Mr. Cotton. He salth, " God hath not prospered the way of separa- 
 tion with peace amongst themselves, and growth of grace." 
 Answer. 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 
 churlfh may the Smith's and cutler's shop, to enjoy a quiet calm and 
 present °' pcaceablc tranquillity, none daring, for fear of civil punish- 
 greater mcut, to qucstiou, object, or differ from the common road 
 ttantrt"" ^^^ custom. Thus sings that great whore, the antichristian 
 sponse of church, Ecv. xviii. [7,] / sit as a queen, am no widow, see no 
 
 Jesus. 
 
 ' [« Mr. Ainsworth'a 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 hia 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 
 
 surelyeither the people were grown to and the other separatists, he was 
 
 a very extreme low estate, or else the exposed to great straits and difficulties, 
 
 grovrth 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.] 
 buiy, 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. [l.J Thirdly, God's °"/jj^?|°" 
 people in that way, have sometimes long enjoyed sweet St? sweet- 
 peace and soul contentment in England, Holland, New peaw "n 
 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 
 
 , . - , among all 
 
 all those celebrations of the spiritual ark or ordinances, "od'^ p«o-, 
 
 ■^ '' pie, to make 
 
 which yet I have known, although for the present ac- ^j^™ '^^ 
 companied with great rejoicing and triumphing, yet as mkilnail 
 they have not been after the due order, so have they all due order. 
 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 ^ongst 
 
 -' txoti 8 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 iSlthiness both of flesh and anffiy"" 
 
 n • 1 1 f • IP j?/^iT-ii P8™ons that 
 
 spint, and to fimsh holiness m the tear or u-od. i will have pro- 
 
 X ' ■ ^ ^ fesaed sepa- 
 
 not make odious and envious comparisons, but desire ""o"- 
 
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."* 
 FoOTBortfl Answer. I will not question the uprightness of some 
 siideil from . who have goiic back from many truths of God which they 
 
 separation ' _ pi - . n n 
 
 far from havc proicssed : yet mme own experience oi tour sorts 
 
 growth in . 
 
 graco. ^l^\^Q bave backslidden I shall report, for a warning to all 
 
 into whose hands these may come, to be like Antipas, Eev. 
 
 ii. [13,] a faithful witness to the death, to any of the 
 
 truths of the Lord Jesus, which he shall ple'ase to betrust 
 
 them with : 
 
 Some back- First, I havc known no small number of such turn to 
 
 to'famiiism. absolutc Familism, and under their pretences of great 
 
 raptures of love deny all obedience to, or seeking after the 
 
 pure ordinances and appointments of the Lord Jesus. 
 
 Some to Secondly, others have laid the reins upon the necks of 
 
 ' their consciences, and like the dog licked up their vomit of 
 
 former looseness and profaneness of lip and life ; and have 
 
 been so far from growing in grace, that they have turned 
 
 the grace of God into wantonness. 
 
 Some to Thirdly, others backsliding have lost the beauty and 
 
 ofotiiere. shining 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, who the word from the godly preachers of 
 
 grew to acknowledge,and in a judicious the parishes in England." Cotton's 
 
 and godly discoiuse 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"™';^^, 
 faneness, and persecuting of others, yet the leaf of their ani'^e^. 
 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 m,. cotton. 
 lawful liberty, to return to the hearing of the word from 
 English preachers." 
 
 Answer. Here I might engage myself in a controversy, 
 which neither this treatise will permit, nor is there need, j,^ canne-a 
 since it hath pleased the Father of lights to stir up the M^RoWn- 
 spirit of a faithful witness of his truth in this particular, orheaiing/ 
 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 Stiaymg,'' 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 acknowlcdge mysclf unworthy to hold the candle to them: 
 
 '•^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 
 
 minEws ministers of the gospel are pastors, teachers, bishops, 
 
 i„,.<TKmo\ overseers, elders, and that their proper work is to feed and 
 
 ^'aftiT^ini."' go''^®'^ ^ truly converted, holy, and godly people, gathered 
 
 into a flock or church estate ; and not properly preachers 
 
 to convert, beget, make disciples, which the apostles and 
 
 evangelists professedly were. Now then, that man that 
 
 professeth himself a minister, and professeth to feed a 
 
 flock or church with the ordinances of word and prayer, 
 
 he must needs acknowledge that his proper work is not to 
 
 Preachers preach for couversion, which is most preposterous amongst 
 
 and pastors , ^ ... 
 
 far different 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 readily confess that at the pastor's, or shepherd's 
 accidental, feeding of his flock, and the prophet's prophecying in the 
 church, an unbeliever coming in is convinced, falls on his 
 face and acknowledgeth God to be there : yet this is 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 
 prophecy 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- 
 work a personal repentance in the hearts of thousands in wrought in 
 
 thousands 
 
 Crermany, England, Low Countries, France, Scotland, ''Jrf°^'''i„ 
 Ireland, &c., yea, and who knows but in Italy, Spain, l"^^^^' 
 Rome, not only by such men who decline the name of 
 bishops, priests, deacons, the constituted ministry of 
 Sogland 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 ronversion 
 conversion, as conceiving, and that truly, the body of the pmpIi '» 
 
 ° ./ ./ whom a man 
 
 people of England to be in a natural and unregenerate t^^'^'J^*^' 
 estate ; and yet account they themselves fixed and l^p^mi 
 constant officers and rainisters to particular parishes orchrutfa 
 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 Qg^.^^^g !„ 
 pleaseth God to shake foimdations civil and spiritual, suchX^rT* 
 a ministry of Christ Jesus may be sought after whose ^nt b7 
 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. 
 
 Mr. Cotton. The second thing which Mr. Cotton himself hath pro- 
 fessed concerning EngKsh preachers is, that "although the 
 word, yet not the seals may he received from them : 
 hecause," saith he, "there is no communion in hearing, 
 and the word is to he preached to all, hut the seals," he 
 conceives, and that rightly, "are profaned in being dis- 
 pensed to the ungodly, &c." 
 
 The com- Auswer. Mr. Cotton himself maintaineth, that "the 
 
 munion or . i • i i • /~n • i 
 
 fellowship dispensing of the word in a church estate, is Christ s. 
 
 of the word r o ' 
 
 Soh"* feeding of his flock. Cant. i. 8: Christ's kissing of his 
 estate. gpousc, or wifc. 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, PhU. i. 5, is a fellowship or communion in the 
 apostles' doctrine, community, breaking of bread, and 
 prayer, in which the first church continued. Acts ii. 46. 
 All which overthrows that doctrine of a lawful 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 
 
 CHAP. XXVII. 
 
 Thirdly, concerning the lawful commission or calling Eminent 
 of English preachers. Mr. Cotton himself, and others a^^in'ed in 
 
 • • TWT 1-1 1 1 1 OldEngland, 
 
 most eminent m New England, nave freely confest, that l^l^f^^ ^^ 
 notwithstanding their former profession of ministry in christians 
 Old England, yea, in New England, until they received En^iIJId. 
 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 eai- 
 
 lings or com- 
 
 blshopS. missions for 
 
 ^ ^ theministiy. 
 
 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 peremptory 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 cur consciences and 
 
 imto 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. 
 
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. The 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: we 
 pray not for them, we come not at them, (but at parishes 
 frequently) ; yea, we reproach and censure them." 
 
 To which he answer eth, "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 salth, 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 iho garden 
 Christ, extant to the world, abundantly proving, that the ?^^™^J| °' 
 church of the Jews under the Old Testament in the type, Te*t^^^„t, 
 and the church of the Christians under the New Testa- InlX^o^ 
 ment in the antitype, were both separate from the world ; ration from " 
 and that when they have opened a gap in the hedge, or when 
 wall of separation, between the garden of the church and f^°^°'^'tf'^ 
 the wilderness of the world, God hath ever broke down ^^wauf God 
 the wall itself, removed the candlestick, &c. and made his hu garden 
 garden a wilderness, as at this day. And that therefore wilderness, j 
 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 garden.' 
 
 ' [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 
 
 F F 2 
 
436 MR. cotton's letter 
 
 formra™"™" Secondly, that all the grounds and principles leading to 
 MceL^ariiy opposc bishops, ccremonies, common prayer, prostitution 
 B^Son o£ the ordinances of Christ to the ungodly, and to the 
 
 of tho church . n y^i • ,i t i -1 
 
 from the un- true practice of Christ s own ordinances, do necessarily, 
 clean' and as before I intimated, and Mr. Canne hath fully proved, 
 
 holy things. _ 
 
 conclude a separation of holy from unholy, penitent from 
 impenitent, godly from ungodly, &c; and that to frame 
 any other building upon such grounds and foundations, 
 is no other than to raise the form of a square house upon 
 the keel of a ship, which will never prove a soul saving 
 true ark or church of Jesus Christ, according to the 
 pattern. 
 
 Thirdly, the multitudes of holy and faithful men and 
 women, who since Queen Mary's days have witnessed this 
 The great truth by writing, disputing, and in suffering loss of goods and 
 this cause, friends, in 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 
 
 zeaiouspiao- huudrcds fcarinff God in New England walk in, but a way 
 
 tice of Bepa- o o ■' ./ 
 
 New°Eng- °^ Separation? 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 Christ ?^ Nay ; 
 
 ' [" Our not receiving all comers other duties, it argueth indeed that 
 
 unto the communion of the Lord's such persons either thmk themselves 
 
 table, and other parts of church fel- unfit materials for church fellowship, 
 
 lowshipj saving only unto the public or else that we conceive them to he 
 
 hearing 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 "berty to 
 
 frequent 
 
 he the reason why themselves so practising, should perse- **"■ j^g, ;„ 
 cute others for not leaving open a gap of liberty to escape Slfdf "wLuh 
 persecution and the cross of Christ, by frequenting the wmaeiTper- 
 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, ra 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 yet, according to Mr. Cotton's the escaping 
 
 ' J ^ o 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 g,ny such thing were done before and the adpiitting 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 Spirit in such 
 
 The New churchcs, as in the parishes : what should be the reason of 
 
 English ..-^ . n T • 
 
 churches their great rejoicings and boastmgs of their own separa- 
 
 bepura*" tlons in New England, insomuch that some of the most 
 
 firat esta- eminent amongst them have affirmed that even the apostleB" 
 
 the apostfes. churches Were not so pure ? Surely if the same New 
 
 English churches were in Old England, they could not 
 
 meet without persecution, which therefore in Old England 
 
 they avoid by frequenting the way of church worship, 
 
 which in New England they persecute — the parishes. 
 
 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 refer- Yea ; whv should Mr. Cotton, or any desirous to practise 
 
 mationde- . . . . 
 
 had'been' reformation, kindle a fire of persecution against such zeal- 
 h°ere8?in* o^^^ souls, especially considering that themselves, had they 
 silTh'sVays. 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 
 stUl 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 Ps, ii. 12. And X desire Mr. Cotton, and every soul to 
 
 is unjust 
 
 oppreBsioi 
 
 whercso- ,_^^-_ 
 
 ever. controvcrsy, if the Lord Jesus were himself in person in 
 
 oppresBion whom thesc liucs may come, seriously to consider in this 
 
 whercso- 
 
EXAMINED AND ANSWERED. 
 
 439 
 
 Old or New England, what churcli, what ministry, what 
 worship, what government he would set up, and what 
 persecution he would practise toward them that would not 
 receive Him?^ 
 
 ' [" The answer is near at hand . . . 
 Those mine enemies which would not 
 that I should reign over them, bring 
 them hither, and slat/ them before my 
 face, Luke xix. 27. And yet I would 
 not be so undeistood 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. 
 
 J. BAODOM, PBINTKIl, CASTLX STBEET, KINSBUBY. 
 
EERATiL 
 
 Page 7, line 4, for "to [all] men," read " all men." 
 21, dele "men." 
 8, line 32, for''fle that believeth shall not be damned," read "He that 
 helieveth not shall he damned." 
 
THE 
 
 SECOND ANNUAL REPORT 
 
 HANSEED KNOLLYS SOCIETY, 
 
 FOR THE 
 
 PUBLICATION OF THE WORKS OP EARLY ENGLISH 
 AND OTHER BAPTIST WRITERS. 
 
 1847-8. 
 
 LONDON: 
 
 PRINTED BY JOHN HADDON, CASTLE STREET, FINSBURY. 
 
 1848, 
 
SECOND GENERAL MEETING. 
 
 APRIL 58th, 1848. 
 
 Mr. Chaeles Jones in the Chair, Prayer by Mr. Eotheet. 
 E. B. Undeehill, Esq., read the Annual Eeport, and Geokge 
 Offoe, Esq., presented the Cash Accounts and Financial State- 
 ment. 
 
 It was moved by Dr. Cox, seconded by Eev. W. Jones, of 
 Stepney, and resolved unanimously : — 
 
 " That the gratifying Eeport now read be approved, printed, 
 and circulated among the Subscribers under the direction of the 
 Council." 
 
 It was moved by Geoegb Offor, Esq., seconded by Eev. E. 
 MoKEis, of Manchester, and resolved unanimously : — 
 
 " That the Gentlemen whose names follow be the Officers and 
 Council for the year ensuing." 
 
 CHARLES JONES, Esq. 
 
 Honorarg ^Jtittartts, 
 
 E. B. UNDERBILL, Esq. Rev. W, JONES. 
 
 GCounttl. 
 
 Rev. J. AcwOBTH. 
 Rey. J. Angus, M.A. 
 
 Rev. C. M. BlKKELL. 
 
 Rev. Caleb Evahs Birt, M.A. 
 
 Rev. W. H. Black. 
 
 Rev. W. Brook. 
 
 Rev. Thomas Burdixt. 
 
 Rev. Jabez Burns, D.D. 
 
 Rev. F. A. Cox, D.D. LL.D. 
 
 Rev. T. S. Crisp. 
 
 Rev. B. Davies, Ph. D. 
 
 Rev. B. Evans. 
 
 Rev. B. Godwin, D.D. 
 
 Rev. F. W. GoTCH, M.A. 
 
 Rev. W. Gboser. 
 
 Rev. J. H. HiNToN, M.A. 
 
 Rev. J. HoBY, D.D. 
 
 Charles T. Jones, Esq. 
 
 G. F. Kemp, Esq. 
 
 George Lowe, Esq., F.R.S. 
 
 Rev. W. H. Murch, D.D. 
 
 Rev. J. P. MURSELL. 
 
 Rev. Thomas Fox NEvyrMAN. 
 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 Russell, 
 Rev. J. Sprigg, M.A. 
 Rev. E, Steane, D.D, 
 Rev, C. SiovEL. 
 Rev, Thomas Thomas. 
 Rev. F. Tresirail. 
 
 The Meeting was closed with, prayer by Eev. Mr, Smith, of 
 Park Street, 
 
EEPOET. 
 
 It is. not in tlie 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 thi;s undertaking. 
 
4 
 
 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 Offer, 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 
 Pilgrim Fathers. Mr. WiUiams 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 
 WiUiam DeU, 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 
 ojBBce 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, tbe 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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