The Bloody Tenant Yet more Bloody

B Lest be the God of truth and peace (sweet peace) that once again, we find a corner and a few hours to entertain our sweet embraces and discourses about that Bloody Tenent of Persecution for cause of conscience.

It is indeed Jehovah 's work, and it is marvelous in our eyes, that 'midst this worlds combustions, such a corner and such hours are found.

Dear friends, the longer absent, meet the sweeter; and have cause to spend each minute to his praise, who wonders works, and this not the least, that we two see each others face at all in these tempestuous days and vale of tears.

How harshly were our last conferrings entertained by some? How were ourselves suspected, and traduced for counterfeits; and our pious and peaceable Meditations, cruelly condemned to the devouring flames?

That ever was our portion, ever since the earthen pots arose against their glorious Potter; and no better lot we must expect, while the time doth last that is determined.

Mean while tis yet our lamentation, that so many of our darlings, whom we have tendered as our eyes, have both in Print and Pulpit, cried out against us; and amongst the rest, one of thy dearest eldest children, (too too worthy to be) the defender of the Bloody Tenent of Persecution.

Our love shall cover his shame and nakedness; and our wisdoms pity his heavy labor, Blackamore-washings, and so great expense of precious time and spirit, in laboring to wash this so deeply bloody, and Blackamore- Tenent, in the blood of the Lamb of God.

So parents and true friends love and pity theirs, though sick, though froward and distracted; and let our Bowels yearn over him, who tears out ours: who knows but once before he sleep his last, in the pit of rottenness, he may awake and give glory to the God of peace and truth, of patience and long suffering; whose thoughts, whose ways, whose love, whose pity hath no bounds, nor limits, toward them whom he hath loved before the worlds foundation.

O let these blessed buds, of hope and sweet desires (dear Truth) put forth in pious fruits of renewed endeavors, and let me once again prefer my suit for your impartial weighing of what replies, objections, pleadings, he hath brought against us.

For the God of Peace, for the Prince of Peace his sake, yea for his servants sake, for Zion's sake, I will not be silent, and know (at last) I shall prevail to scatter and dispel the mists and fogs, that for a while arise to cloud and choke us.

First, then, what cause should move this so able a defendant to leap over all our first addresses both to the high Court of Parliament, and to every Reader? and what may be conjectured, why himself directs a word to neither in this controversy?

I desire my Rejoinder may be as full of love as truth; yet some say Master Cotton is wise, and knows in what door the wind blows of late; he is not ignorant what sad complaints in letters, printings, conferences, so many of God's people (and of his own conscience and judgment of Independency) have poured forth against New England's persecuting, &c. He knows what Bars New England's bloody Tenent and practice may put to his brethren's just desires and suits for moderation and toleration, to non-conforming consciences.

It is true, his conscience, and the credit of his way, compels his reply, but the times advise him, with as little noise as may be, and it seems with no great willingness, that that high and searching house of England's Parliament should search and scan his Meditations.

Well, if the name of God were truly called upon them and (as his title intimateth) the great controversies of these present times are herein handled; If all that is here presented, be truly practiced; and he desire to buy and sell by one measure and to be no otherways measured unto, then he measureth unto others: why should not that renowned Court be more particularly and expressly attended with so high and needful examinations? But now enough of that, I long to see that weighed, which is presented, take up those holy weights of thine, which may faithfully discover how light or ponderous each parcel is in God's most holy presence. Master Cotton first complains against the publishing of his private letter, with an Answer thereunto: he faulteth the discusser for punishing his conscience, against the discussers own Tenent of liberty of conscience, for breach of rule, in first publishing to the world before private admonition, and telling the Church.

How justly may I begin with the defenders own conclusion of this first Chapter! He that setteth forth of his way in the first entrance of his journey, no marvel if he wander all the day after. For,

First, the discusser never wrote any such letter to Master Cotton, as Master Cotton so often affirms, and mentioneth throughout his Book.

The like mistake he falls into, in some other passages, which shall be gently touched at, and passed by, as the failing of memory.

It is often seen, that small matters in the first steps and entrance of a business, prove ominous; and although love bids us lay the blame on memory: yet since Nil sine providentia & Deus est maximus in minimis, and not a Sparow nor a Haire falls without him; methinks such a stumble in the threshold should have one sad consideration in Master Cottons breast, so long as he resides in the chamber of this discourse.

To my knowledge there was no such letter or intercourse passed between Master Cotton and the discusser; but what I have heard, is This▪ One Master Hall of Roxbury, presented the prisoners Arguments against persecution to Master Cotton, who gave this present controverted Answer; with the which Master Hall not being satisfied, he sends them unto the discusser, who never saw the said Hall, nor those Arguments in writing; (though he well remember that he saw them in print some years since) and apprehending no other, but that Master Cottons Answer was as public, as Master Cottons profession and practice of the same Tenent was and is, what breach of rule can Master Cotton say it was, to answer that in the streets which Master Cotton proclaimeth on the House top?

But grant it had been a private letter, and the discourse and the opinion private: yet why doth he charge the discusser with breach of rule, in not using orderly ways of Admonition, and telling the Church, when Master Cotton himself in this Book blames the discusser for disclaiming Communion with their Church, and they also (after he was driven by banishment from civil habitation amongst them) had sent forth a bull of excommunication against him in his absence.

Such practice the Lord Jesus and his first Apostles or Messengers never taught, nor any that are truly their successors ever will. But to end this Chapter, in the last place, why doth Master Cotton complain of the loss of the liberty of his conscience, and of the punishing of his conscience, by the publishing of his letter; aggravating it, because the discusser pleads for liberty of conscience? Is he indeed on the Lord Jesus mind for the sparing men's bodies, and present life, for their souls and eternal lives sake? Doth he indeed plead for liberty of conscience? Let the following discourse, and this present passage manifest how tender he is of his own conscience, and of the liberty of it; But how censorious and senseless of the pangs and agonies of other men's conscience and spirits, and sorrows? As if his alone were the Apple of his eye, but Theirs like the brawny hoofs of the roaring Bulls of Bashan.

Complaines Master Cotton of persecution for such dealing against him? I never heard that disputing, discoursing and examining men's Tenants or Doctrines by the word of God, was (in proper English acceptation of the word) persecution for conscience: well had it been for New England, that no servant of God, nor witness of Christ Jesus, could justly take up no other complaint against New England for other kinds of persecution: surely the voice of Christ Jesus to Paul; Saul, Saul, why persecutest thou me? was for another kind of persecution.

Deare Peace if the Bishops of Old England or new had never stirred up the Civil Magistrate to any other suppressing of men's consciences, nor no other persecuting, then discussing, disputing &c. they should never have needed to have been charged so publicly in the face of the world, with the bloody Tenent of persecution for cause of conscience.

IN this Chapter Master Cotton much complains, that he is charged in the Title to maintain persecution for cause of conscience, and professeth, That he would have none be punished for conscience, unless his error be fundamental, or seditiously; or turbulenly promoted, and that after due conviction of conscience, and that it may appear he is not punished for his conscience, but for sinning against his conscience.

Persecution for conscience, is in plain English, hunting for conscience; and Master Cotton being a son of wine (as the Jews speak in their Proverb ) is loath to be counted a son of vinegar, and therefore would avoid the word persecuting or hunting (as something too wild and fierce an expression, more suitable to the bloody sons of vinegar and gall the Roman Emperors, Popes and Bishops ) and he much desires to have the word persecuting changed for the word punishing, a term more proper to true Justice.

But is not this the guise and profession of all that ever persecuted or hunted men for their Religion and conscience? are not all histories and experiences full of the pathetical speeches of persecutors to this purpose? You will say you are persecuted for your conscience, you plead conscience; Thou art a heretic the devil hath deceived thee, thy conscience is deluded, &c. And

2. Whether such punishing as Master Cotton assigneth to that threefold degree of heretical wickedness, chap. 5. to wit. To hold a fundamental error, To persist therein after conviction, and lastly, To seduce others thereunto, Or these five summed up ( page 186 of his book) subverters of the Christian Faith, persisters therein after conviction, blasphemers, idolaters, seducers; I say, such a punishing which he affirms to be death and killing, will not amount to make up a persecution for cause of conscience let the Spanish Inquisitions be an instance, who when they torture and rack, and kill and burn for such crimes, yet varnish they and guild all over with the painted Title of God's Glory, holy zeal, just punishment of heretics, blasphemers, &c.

But Master Cotton blameth, that he should be charged with the Doctrine of persecution by consequence.

Let his whole book, and the prosecuting of this controversy be judge, whether it be only drawn from consequences, and not express Tearms. And for the washing of this bloody Tenent in the blood of the Lamb, Time hath and will discover that such a Blackamore cannot be washed in the blood of Christ himself, without Repentance; for they that washed their robes in the blood of the Lamb (Revelations the 7.) were true penitents: until therefore that persecutors repent of this bloody Doctrine and practice, they must hear (as the men of Judah did) the prophet Isaiah's thunder, Isa. 1. Your hands are defiled with blood; wash you, make you clean. &c.

BUt what knot in a Bulrush is that, which Master Cotton observes the discusser finds in his first distinction of persecution for cause of conscience?

For the matter upon the point, they both agree, as Master Cotton hath penned himself, that persecution for cause of conscience, is not only when a man is punished for professing such Doctrines and Worships, as he believes to be of God, but also when he is punished for renouncing such Doctrine, and not practicing such Worships, which he believes are not of God, &c.

All the difference is this that the discusser saith. This should have been expressed in the distinction; Master Cotton saith, it was implied, and therefore the observing of the not expressing of it, was but a knot in a Bulrush.

It is woefully true, that the peace of the Saints, and the peace of the world, hath been lamentably, broke and distracted, in punishing or persecuting of men, but especially the Saints, upon both these grounds: but yet the records of time and experience will tell us, that since the Apostasy from the truth of Jesus, the rising of Antichrist, and the setting up of many State- Religions, the forest and frequentest punishing or hunting of the children of God hath been (as in the case of Nebuchadnezzar's Image ) for not bowing down to the State-Images, for not coming to Church, for not obeying the Laws, for withstanding the Kings, o • Queens, or Parliaments proceedings.

Your observation is most serious and seasonable, and your complaint as true as lamentable: for since all States and Governments of the world (which lies in wickedness) set up their State or Commonweal-Religions, Nebuchadnezzar's golden Images, and Jeroboams golden Calves (the types of the State-Worships of after Ages ) whereby others are made to sin and bow down to their seeming glorious worships; and since the dissenters, refusers, nonconformers, non-covenanters (the witnesses of God against such abominations ) are but few; and what positive worship they hold or practice (commonly) is most retired, and flying into private corners by reason of the violence of the persecution; they are hence, soonest in all places of their abode, and more speedily and immediately called for and sought out, in the several Parish-towns where they live to bow down to the common-Image, the beastly and Calvish inventions of the Jereboam's of this perishing world; and for refusing to subscribe, to conform, to come to Church, to do as their neighbors, for being wiser then their Teachers, their Fathers, their Magistrates, the Country, the Parliament, the Kingdom (and sometimes the whole world, in their Oecumenical, or worldly Councils ) they are thus punished and hunted for their conscience, for God's, for Jesus sake; which is a point Master Cotton will say (if the blood of his dear Redeemer split in the blood of his servants, kindly affect him) of greater weight then knots in bulrushes.

IN the second distinction (to wit, of fundamentals, without right belief whereof, a man cannot be saved) Master Cotton upon the point confesseth it was a just reproof, and saith, that he meant only of the first sort of foundations, that concern salvation, and not of those that concern the foundation of the Church, and Christian Religion.

It is strange that Master Cotton should so distinguish of foundations, when the holy Scripture attributes salvation to those foundations of the Church, and the order of it: The Lord added to the Church such as should be saved, and the like figure whereunto Baptism now saveth us; and concerning the resurrection that we are saved by hope, Rom. 8.

Besides, are not those first foundations, which he saith concern salvation, foundations also of the Christian Religion? If not of the Christian, then I demand of what Religion are they foundations?

It cannot therefore be denied, but that his distinction of fundamentals, was most dangerous, tending directly to condemn the generation of the righteous, who have been generally for many generations ignorant of the Christian way of worship. But what say you to this reply, touching how far the New English (implicit) Parishes compare and partake with those of old?

How far those Churches cannot be cleared from not coming out from the Parish-worship, from being themselves (implicitly) Parish-Churches (notwithstanding their Fig-leaves, &c.) and from being persecutors of such as endeavor to cover their nakedness with better clothing, will appear, with Christ's assistance, in the examination of his reply to the Answer of his Letter.

THe discourse of this chapter is larger and more controversial, and therefore ( dear Truth ) requires your most serious and deeper examination of it. Master Cotton here distinguisheth worship into true and false, and infers, that if true worship, fellowship with God is held; but if false, fellowship with God is lost. And whereas he was thereupon minded by the discusser to have lived in a false Ministry in England, and to have practiced the false worship of the Common Prayer, he labors to clear both, and in particular he saith, It is not truly said, that the Spirit of God maketh the Ministry one of the foundations of the Christian religion, (Heb. 6.) For it is (saith he) only a foundation of Christian order, not of faith or religion: and he adds, The Apostle puts an express difference between faith and order, Col. 2. 5. What can be said thereunto?

1. Alas, what buildings can weak souls expect from such Master-builders, when Master Cotton is so confounded about the very foundations? In the former Chapter, he distinguisheth between foundations that concern salvation, and those that concern the the Church and Christian religion: here he distinguisheth between those of Christian order, and those of Faith, or Christian religion. In the former, he opposeth faith against religion and order; here he opposeth faith and religion to order. Grant his memory (in so short a turn) failed him, yet doubtless his mistakes about the foundation of Christian religion, are most gross and inexcusable.

2. I find no such distinction in the Testament of Christ Jesus, between the Christian order, and the Christian religion; as if the order of the Church of God (I might say, the Church itself, and the Ministry of it) were no part of the Christian religion.

It is true, Coloss. 2. speaks of faith and order, but yet denies not the Christian Church, and the order of it, to be any part of the Christian religion. It is true, that sometimes faith implies the particular grace of believing, and yet sometimes it is put for the whole Christian religion (as Jude 1. contend for the faith once delivered) so that if Master Cotton confesseth the Ministry of the Word (Heb. 6.) to be a foundation of Christian or Church-order, he cannot deny it to be a foundation of the Christian religion or worship reduced to those two, of Faith and Order.

What answer you to his saying, It is not a true and a safe speech, to call the fellowship and blessing of God vouchsafed to corrupt Churches or Ministers, or ministrations unpromised, or beyond a word of promise, of God? Against which he allegeth ( Ier. 13.) That God will be merciful to his people's iniquities, and 2 Chron. 30. God's mercy to everyone that prepareth his heart, &c. although he be not cleansed after the preparation, &c.

The promises hold forth no blessing or fellowship of God to false worships; against which all the holy Scripture denounceth cursings, both in the old and new Testament; nor in particular doth that of Jeremiah promise any pardon of sin, but to the repentant, though most true also is that distinction of particular repentance for known sins, and general for sins unknown. Such was the sin (it may be) of the Israelites, 2 Chron. 30. in their want of such their legal cleansing.

But I add, how can that one act of covering or conniving at ceremonial uncleanness (about a true worship ) be brought to prove a promise of God's blessing and fellowship, to a constant course of a false and invented way of prayer by the Latin or English Mass-book, as some have rightly called it?

Concerning Ordination, Master Cotton saith, that it is no essential part of a call to the Ministry; no more then Coronation is essential to the Office of a King▪ And Jehoshua the high priest did not lose fellowship with God, though he was clothed with filthy garments, Zech. 3.

I answer, Ordination or laying on of hands, compriseth the whole Ministry, Heb. 6. wherein if Election or Ordination be false, I see not how the Ministry is true, anymore then a marriage can be true, where either consent o • solemnity by a true power is wanting: or a King rightly instituted in his Kingly office, when either election or coronation is given or made by a false power.

2. But further, Ordination is not well represented by a Kings coronation (to say nothing of the statcliness of the simile) for a King may administer by successive election and consent (in some States) before coronation, and coronation is but for public state and ceremony; but a Minister cannot administer before ordination (no more then a husband enjoy his spouse before marriage) which is the puting of him into, and the investing of him with his Authority, as we see both in the priests of the law, and the Ministers of the Gospel.

Concerning Jehoshua his garments; This kind of confession is not after the pattern of Ezra, Nehemiah, David, Daniel. &c. but with mincing and excusing. Moreover, in this place of Zechariah, God only comforts his people with the promise of better times, and more new and costly garments: for the High priest now returning from captivity, his garments were torn, foul and filthy.

Lastly, These were the garments of the Lord's appointing, though in a poor and afflicted condition: what is this to a fools cap or coat (the cap or surplice ) what is this to the office of Jereboam's priests, which never were of God, though happily some of them might studiously give themselves to attain and teach the knowledge of God, and might (in a kind) separate from the false, 2 Chron. 13. and some good thing might be found in some, as in Jereboam's child, and happily many others as in these our times?

Concerning common prayer, he pleads the time of their ignorance; as also that the high places were removed, 2 Chron. 14. and knows not of any such faithful admonition as was mentioned.

God winketh at some ignorance, but is not blind to pass by all: The high places were an high sin, and in God's time discovered, repented of, and removed; but ever by God disclaimed, &c. And although the discusser acknowledgeth himself unworthy to speak for God to Master Cotton or any, yet possibly Master Cotton may call to mind, that the discusser (riding with himself and one other of precious memory (Master Hooker ) to and from Sempringham ) presented his Arguments from Scripture, why he durst not join with them in their use of Common prayer; and all the Answer that yet can be remembered the discusser received from Master Cotton, was, that he selected the good and best prayers in his use of that Book, as the Author of the Council of Trent was used to do, in his using of the Mass-book.

Yea but further (saith Master Cotton) Numbers 20. Moses used an unwarrantable way of prophesying, and yet God gave water; therefore set forms of prayer may bring a blessing down.

Moses his calling was true in a true Church; his failing was in point of passion and unbelief. What is this to the Common prayer, where all were Idols, both the society or communion; in which the priest himself, and the worship were but inventions? &c.

But, saith he, Common prayer is not such a fundamental error.

The word and prayer are those two great services of God, which even the Apostles themselves gave themselves unto: And if Master Cotton intend not that his Argument shall stand good against Master Ball, to prove the falseness of such a main worship of God, let him show what that worship of God is, which he intendeth, when he so distinguisheth of some false worship wherein fellowship with God is lost.

To end this Chapter, Master Cotton, to clear himself from partiality, and that he never useth to measure that to any, which he would not have measured to himself▪ He proposeth a threefold wickedness, which he saith God never left him to fall into.

First, Any fundamental error. Secondly, persisting therein after admonition and conviction. Thirdly, seducing of others. And lastly, he professeth; that if he should so fall, it were better for him to be cut off by death or banishment, then the flock of Christ to be seduced by his heretical wickedness.

I here first observe (as also in other places) Master Cottons acknowledgement and profession of what a man may be punished for: to wit, a fundamental error, persisting in it, and seducing others; all which are spiritual matters, of religion and worship, for which he decrees from the Magistrate, death or banishment; and yet elsewhere in many other passages, he professeth against all persecution for conscience.

Secondly, If Master Cotton should so fall, and be so dealt withal by the civil state.

First, would not Master Cotton conscientiously be persuaded of the Truth of what he held, though accounted by others fundamental error, obstinacy, heresy? &c.

Secondly, Will Master Cotton think that death or banishment would be wholesome and Christian means and remedies to change and heal his conscience?

Thirdly, He (to prevent the infection of others) granting the civil Magistrate must punish him with death or banishment, doth he not make the Magistrate, yea the Civil State (what State soever he live in) the Judge of his conscience and errors?

Fourthly, Confessing it now, that to worship God with a Common prayer, was his sin, and yet it was his conscience, that he might so do: If the Magistrate had judged it to be a fundamental error, he grants he might then have put him to death or banishment, if persisting, &c. though yet he hath a proviso, and a retreat against this assault, professing, that if the Magistrate be not rightly informed, he must stay his proceedings: of which afterward.

What is this, but, in plain English, to profess that all the Magistrates and Civil powers, throughout the whole world, although they have command and power from Christ Jesus, to judge in matters of conscience, religion, and worship, and live in daily sin, that they do not cut off the heretic, blasphemer, seducer, &c. yet except they be of Master Cottons mind and conscience, to account and judge to be, they must suspend their duty and office in this case, until they be better informed, that is, until they be of his mind?

BUt to proceed to the sixth Chapter, in which is handled that which more especially concerns my self. It is too lamentably known, how the furious troops of persecutors in all States, Cities, Towns &c. have ever marched under my name, the white colors of peace, civil peace, public peace.

Yet Master Cotton confesseth, that the Cities peace is an human and civil peace, as was further explained in many instances from Babylon, Ephesus, Smyrna, &c. against which Master Cotton excepts not.

The difference or controversy in this Chapter lies in two things. First, In the similitudes used from companies and societies, voluntarily entering into combinations, which are distinct from the City.

2. In the nature of the Church, which he maintains to be a society, whose order the City is bound to preserve, as well as any of their civil orders or societies.

To begin with the first, Master Cotton replies,

But I answer, The similitude was used more especially from a college of Physicians, or a society of Merchants, Turkish, East-Endies, &c. and consequently any other of that kind, voluntarily combining together for the better enriching of themselves in the improvement of their faculties for public good (at least so pretended.) It was never intended, that if such necessary Trades, Callings &c. as he mentioneth, be dissolved and ruined, that there would be no disturbance of the peace of the City: But that if such o • such a way and order of men of those faculties I mentioned, voluntarily combine, and voluntarily also dissolve; yet all this may may be, without any breach of civil and public peace.

If so, much more the church of Christ, which is a spiritual society voluntarily uniting, may dissolve; I say, much more, without the breach of the peace of the city, which is of a civil and human nature, as is confessed, and was urged in the instances of Ephesus &c.

2. We are wont when we speak of keeping or breaking the Peace, to speak of Words or Actions of Violence, Sedition, Uproare, &c. for, Actions of the Cases, Pleas, and Traverses may be, and yet no peace broken, when men submit to the Rule of State, for the composing of such differences, &c. Therefore it is that I affirm, that if any of Christ's Church have difference with any other man in civil and human things, he ought to be judged by the Law: But if the Church have spiritual controversies among themselves or with any other, or if God take away the Candlestick as he threatened the Church in Ephesus, all this may be, and yet no civil peace broken: Yea, amongst those that profess the same God and Christ, as the Papists and Protestants, or the same Mahomet, as the Turks and Persians, there would no civil Peace be broken, notwithstanding their differences in Religion, were it not for the bloody Doctrine of Persecution, which alone breaks the bounds of civil peace, and makes Spiritual causes the causes of their bloody dissensions.

I observe therefore, a twofold Fallacie in Master Cottons reply. First, he fallaciously mingles Peace and Prosperity together: for though it be true, that under the term Peace all good things are sometimes concluded, yet when we speak of Heretics or Schismatics breaking the civil peace, or strowing Doctrines tending to break the civil peace, we must understand some such words or acts of violence, wherein the bounds and orders of the City, Laws, and Courts are violated; taking it for granted (for this is the Supposition ) that the Laws of the City be merely civil and human. Hence then I affirm, that there is no Doctrine, no Tenent so directly tending to break the Cities peace, as this Doctrine of persecuting or punishing each other for the cause of conscience or Religion.

Again, it is a second Fallacie to urge your order of the Church, and the Excellency thereof, and that therefore it is a Breach of the civil peace, when the Order of the church is not preserved: For although it is most true, that sooner or later the God of heaven punisheth the nations of the world▪ for their Idolatries, Superstitions, &c. yet Master Cotton himself acknowledgeth (as was affirmed) that many glorious flourishing cities there are all the world over, wherein no church of Christ is extant: Yea, that the Commonwealth of Rome flourished five hundred years together, before ever the name of Christ was heard in it; which so great a Glory of so great a continuance, mightily evinceth the distinction of the civil peace of a State from that which is Christian Religion.

It is true (as Master Cotton tells us) that the Turks have plagued the Antichristian world, for their Idolatries: Yet History tells us, that one of their Emperors (Mahomet ) was the man that first broke up and desolated two most glorious ancient cities, Constantinople (which had flourished 1120 years (since its first building by Constantine ) and Athens, which from Solons giving of it Laws, had flourished two thousand years, notwithstanding their Idolatries, &c.

It is apparent that then the Christian Religion gloriously flourished (contrary to Master Cottons observation) when the Roman Emperors too not power to themselves to reform the abuses in the Christian Church, but persecuted it; and then the church was ruined and overwhelmed with Apostasy and Antichristianism, when the Emperors took that power unto themselves: And then it was (as Master Cotton elsewhere confesseth) that Christianity lost more, even in Constantine's time, then under bloody Nero, Domitian, &c.

It cannot be denied (dear Truth) but that the Peace of a civil State (of all States, excepting that of typical Israel ) was and is merely and essentially civil. But Master Cotton saith further, Although the Inward Peace of a church is Spiritual, yet the outward Peace of it, Magistrates must keep in a way of Godliness and Honesty, 1 Tim. 2. 1.

The Peace of a church of Christ (the only true Christian State, Nation, Kingdom, or city ) is Spiritual, whether internal in the Soul, or external in the administration of it; as the peace of a civil State is civil, internal in the minds of men, and external in the administration and conversation of it; and for that place of Timothy, it hath been fully spoken to in this discourse, and the Discusser hath as yet seen no exception against what hath been spoken.

But further, saith Master Cotton, although the peace of a Country be civil, yet it is distracted by disturbing the peace of the Church for God cut short the Coasts of the civil State when Jehu shortened his Reformation, 2 King. 10. 31, 32.

Master Cotton denies not (but confessed in his discourse concerning Baptism ) that Canaan was Typical, and to be cast out of that Land, was to be cast out of God's • ight: which proves thus much, That the church of Christ, the Israel now, neglecting to reform, God will cut this Israel short. But what is this to a merely civil State, which may flourish many hundreds, yea some thousands of years together (as I before instanced) when the Name of the true Lord Jesus Christ is not so much as heard of within it?

Lastly, (saith he) the church is a Society, as well as the Societies of Merchants, Drapers, &c. and it is just to preserve the Society of the church, as well as any other Society.

When we speak of the balances of Justice, we must distinguish between the Balances of the Sanctuary and the Balances of the World or civil States. It is spiritual justice to preserve spiritual right; and for that end, the spiritual King thereof hath taken care. It is civil Justice to preserve the civil rights; and the Rights of a civil society ought justly to be preserved by a civil State: (and yet if a company of men combine themselves into a civil society by voluntary agreement, and voluntarily dissolve it, it is not justice to force them to continue together.)

The church can least of all be forced: for as it is a spiritual society, and not subject to any civil Judicature; (though some say that a church in New England was cited to appear before a civil Court: ) so is the combination of it voluntary, and the dissolution of it in part or whole is voluntary, and endures no Civil violence, but as a virgin (in point of marriage) nec cogit, nec cogitur, she forceth not, nor can be forced by any civil power.

But lastly, if it be justice to preserve the Society of the church, is it not partiality in a mere civil State to preserve one only society, and not the persons of other Religious societies and consciences also? But the Truth is, this mingling of the church and the world together, and their orders and societies together, doth plainly discover, that such churches were never called out from the world, and that this is only a secret policy of flesh and blood, to get protection from the world, and so to keep (with some little stilling of conscience ) from the Cross or Gallows of Jesus Christ.

Yea, but hear (saith Master Cotton ) those excellent penmen of the Spirit (both the Father and the Son) David and Solomon. First David (Psalm 122) They shall prosper that love the peace of Jerusalem: and Solomon, Where the righteous rejoice, there is great glory, Prov. 28. Now (saith he) what is the church but a congregation of righteous men? If the rejoicing of the Church be the glory of a Nation, surely the disturbing, and destroying, and dissolving the church is the shame and confusion of a Nation.

The outward prosperity of a Nation, was a typical figurative blessing, of that national and figurative church of Israel in Canaan. It is now made good spiritually to them that love the spiritual Jerusalem: for though godliness hath a promise of things of this life convenient; yet persecution is the common and ordinary portion of the Saints under the Gospel, though • that cup be infinitely sweetened also to them that drink of it with Christ Jesus, by the measure and increase of a hundred fold for one, even with persecution in this life.

2. It is true, the rejoicing of a Church of Christ, is the glory of any Nation, and the contrary a shame: yet this proveth not that God vouchsafeth to no state, civil peace, and temporal glory, except it establish and keep up a Church of Christ by force of arms; for the contrary we have mentioned, and Master Cotton confesseth the flourishing of States ignorant of Christ, from Age to Age, yea, and as I have mentioned, even to two thousand years in Athens; six generations before it heard of Christ, and fourteen generations since▪ with the sprinking (for some time) of the knowledge of Christ Jesus in it.

2. But consider (saith Master Cotton ) the excellency and preeminence of the church, that the world is for it, and would not subsist but for it, &c.

It is true, glorious things are spoken of the City of God, &c. yet for many Ages together Master Cotton confesseth the Nations of the world may subsist & flourish without it; and though it be the duty of the Nations of the world to countenance and cherish the church of Christ; yet where is there any commission, either in the New or Old Testament, that the Nations of the world should be the judges, governors, and defenders of Christ Jesus his spiritual kingdom, and so bound to take up Arms and smite with the civil sword (among so many pretenders) for that which they believe to be the church of Christ?

3. (saith he) It is matter of just displeasure to God, and sad grief of heart to the church, when civil states look at the state of the church, as of little or no concernment to themselves, Zech. 1. 19. Lam. 1. 13.

Grant this, and that the most jealous God will awake in his season, for these sins, and for the persecutions, idolatries, and blasphemies; which the Nations live in: yet what is this for warrant to the Nations (as before) to judge and rule the church of Christ, yea, and under the color of defending Christ's faith, and preserving Christ's church pure, to tear Christ out of heaven, by persecuting of his Saints on earth; and to fire the world with devouring flames of bloody wars, and this only for the sweet sake of the prince of peace?

Dear Truth, we are now upon an high point, and that which nearly concerns myself, the peace of the world, and the Nations of it. Master Cotton saith further, God winketh at the Nations in the time of their ignorance, and suffers the Nation to flourish many hundred years together, as did the Empire of Rome; yet when the church of Christ comes to be planted amongst them, then, as he brought the Turks upon the Romans, for their persecuting the church, and not preserving it in purity; so consequently will he do unto the Nations of the world.

I answer, the most righteous Judge of the whole world hath plauged the Nations of the world, both before Christ's coming, and since, for their pride and cruelty against his people, for their idolateries, blasphemies, &c. Yet Master Cotton acknowledgeth that many states have flourished many hundred years together, when no true church of Christ hath been found in them: and Master Cotton will never prove, that God ever commanded the Nations and governments of the world, to gather or constitute his churches, and to preserve them in purity: For God gave his ordinances, both before and since Christ, to his people only, whom he chooseth and calleth out of the World, and the Nations of it: and he hath punished and dissolved them for their obstinate neglect thereof. And for the Roman Empire, and the Emperors thereof, the Christian Religion, and the purity thereof, never lost so much, as when the Emperors were persuaded of Master Cottons bloody Tenent, as Master Cotton and all men seen in History and Christianity must confess.

But further, although (saith Master Cotton ) the peace of the church be a spiritual inward peace, yet there is an outward peace of the church due to them from Princes and Magistrates, in a way of godliness and honesty, 1 Tim. 2. But in a way of ungodliness and idolatry, it is an wholesome faithfulness to the church, if Princes trouble the outward peace of the church, that so the church finding themselves wounded, and pricked in the house of their friends, they may repent, and return to their first husband, Zech. 13. Hof. 2.

The peace of the Church is not only inward, between God and themselves; but as the Argument importeth, to which Master Cotton answereth, the peace of the Church external and outward, is spiritual, essentially differing from the peace of the civil state, which is merely civil and human. When the peace of the churches, Antioch, Corinth, Galatia, was disturbed by spiritual oppositions, the Lord never sent his Saints for civil help to maintain their spiritual peace, though the Lord did send Paul to the higher civil powers, to preserve his civil peace, when he was molested and oppressed by the Jews and Romans.

2. For that place of Timothy, though I have fully spoken to it in this discourse elsewhere, yet this now: It proves not, because the church must pray for civil Rulers, that so they may live a quiet and peaceable life in all godliness and honesty, that therefore civil rulers are supreme rulers and judges Ecclesiastical, next unto Christ Jesus, of what is godliness, holiness, &c. since God hath chosen few wise or noble, to know godliness: And although it is true that God's end of vouchsafing peace and quietness, is, that his Churches might walk in his fear, and in the ways of godliness; yet it doth not hence follow, that Magistrates were the causes of the Churches walking in the fear of God, and being edified, but only of enjoying Rest from Persecution, Act. 9.

3. Although God's chastisement call to repentance, and although the false Prophet in the church of Israel was to be wounded and slain (as they are now to be cut off spiritually from the church of spiritual Israel ) yet was it so in all the other Nations of the world? Or did Christ Jesus appoint it to be so in all the Nations of the world, since his coming, which is the great question in difference?

4. And indeed, what is this, but to add coals to coals, and wood to fire, to teach the Nations of the world, to be briars and thorns, butchers and tormentors to the Lilies and Lambes of the most holy and innocent Lamb of God Christ Jesus?

But God (saith Master Cotton ) cut Israel short in their civil state or Nation, when they cut short their reformation, 1 King. 10.

Master Cotton elsewhere denying a National church, which is bounded with natural and earthly limits, it is a wonder how he can apply that instance of National Israel, to the now spiritual Nation and Israel of God? May he not as well promise earthly peace and prosperity then most to abound to God's people, when they most prosper and flourish in holiness, zeal, &c. The contrary whereof, to wit, persecution, is most evident in all the New Testament, and all men's new and fresh experience.

To end this Chapter, Master Cotton affirms, that civil peace (to speak properly) is not only a peace in civil things for the object, but the peace of all the persons in the City for the subject. The church is one society in the City, as well as the society of Merchants, Drapers &c. And if it be civil justice to protect one, then the other also.

Civil peace will never be proved to be the peace of all the subjects or Citizens of a City in spiritual Things: The civil state may bring into order, make orders, preserve in civil order all her members: But who ordained, that either the spiritual estate should bring in and force the civil state to keep civil order, o • that the civil state should sit, judge, and force any of her subjects to keep spiritual order?

The true and living God, is the God of order, spiritual, civil and natural: Natural is the same ever and perpetual: civil alters according to the constitutions of people's and nations: spiritual he hath changed from the national in one figurative-land of Canaan, to particular and congregational churches all the world over; which order spiritual, natural or civil▪ to confound and abrogate, is to exalt man's folly against the most holy and incomprehensible wisdom of God, &c.

IN his description of Arrogancy and impetuousness, Master Cotton tells us, that he that refuseth to subject his Spirit to the Spirit of the prophets, that shall oppose such as dissent with clubs swords and censorious reproaches, or reject communion with the church, &c. his practice tends to the disturbing of civil or church -peace, or both.

It is a fallacious mingling of clubs, swords, reproaches, &c. with refusing to submit to the Spirit of prophecy in the Prophets, and rejecting of communion, &c. For a man may out of true and upright conscience to God (as Master Cotton will not deny) refuse to submit to a whole true church, having the Truth of God on his side; and may withdraw from communion with a church obstinate in sin, and this without breach of civil peace; and therefore the mingling or confounding of these spiritual resistances or disturbances with guns, swords, &c. is a mingling and confounding of heaven and earth together.

2. In that he saith, these ways tend to the disturbance of either civil or church -peace, or both; he speaks too like the doubtful oracles of Apollo, which will be true however the event fall out; but yet he toucheth not the Truth of the question, which concerns civil peace only; against the disturbers of which, I grant the civil powers to be armed with a civil sword, not in vain, and concerning which divers cases were propounded of seeming Arrogance and impetuousness in God's servants, and yet they fell not justly under any censure of breach of civil peace.

It is true (saith Master Cotton ) because they were not ways of Arrogance not Impetuousness.

But will Master Cotton give way that any conscience but his own may freely preach and dispute against the state-religion, freely reprove the highest, in sharpest language, for matter of religion, refuse conformity to the common established religion and worship, disclaim subjection to the civil powers, in spiritual cases, preach against the common policy and seeming wisdom of the State, even to a seeming hazarding of all, and lastly occasion great tumults and uproars (which were the six cases alleged?) If Master Cotton granteth this freedom to other consciences beside his own, why preacheth he persecution against such a liberty, which other consciences beside his own, believe they justly challenge? If to no other conscience then his own, it is not his saying ten thousand times, that his conscience is true, and others false, nor any other distinction in the world, can clear him from most unrighteous and unchristian partiality.

IN this Chapter (dear Truth) lies a charge concerning thyself. For whereas thou answerest an objection, that this distinction concerns not Truth or error, but the manner of holding or divulging, Master Cotton affirms the distinction to speak expressly of things unlawful and erroneous, and therefore that it cannot be said with Truth, that the distinction concerns not truth and error.

The truth is this, the former distinction speaks of matter, and this distinction seems wholly to intend the manner of holding forth. The words were these: [Again, in points of Doctrine and Worship less principal, either they are held forth in a meek and peaceable way (though the things be erroneous and unlawful ) or they are held forth with such Arrogance and Impetuousness as tendeth to the disturbance of civil peace. ] In which although things erroneous and unlawful are mentioned; yet who sees not but that those words are brought in by the way of Parenthesis, which may or may not be left out, and the distinction be whole and entire? And therefore Master Cotton doth not well to spend precious time and life upon seeming advantages.

Yea, but (saith he) why is this distinction blamed, when the discusser himself acknowledgeth, that there may be a way and manner of holding forth, which may tend to break the civil peace.

That which was excepted most against in the distinction, was the persecuting language of [ arrogance, impetuousness, boisterousness, ] without declaring what that was: to which Master Cotton answers, that the discussers request, was not that he should compile a discourse, but return an answer to the letter of his friend; as also that he charged none of God's children with such things.

I reply (as formerly) Master Cotton 's memory (though otherwise excellent) herein faileth; for, such a request the discusser never made unto him, by letter or otherwise. 2. Although he charged not God's people with arrogance and impetuousness, yet mostly and commonly God's children (though meek and peaceable) are accused to be arrogant, impetuous &c. and 'tis the common notorious language of persecutors against them.

Concering those six instances wherein God's children were occasion of great opposition and spiritual hostility, yea and of breach of civil peace, notwithstanding the matter delivered was holy, and the manner peaceable, Master Cotton answers, they nothing concern the distinction which speaks of holding forth things erroneous and unlawful for the matter, and for the manner in a way of arrogance and impetuousness, to the disturbance of civil peace.

I reply, first, it speaks not only of erroneous and unlawful things (though erroneous and unlawful things be admitted in way of Parenthesis, as before.) 2. He describes not what this arrogance and impetuousness is, but wraps up all in one general dark cloud, wherein the best and most zealous of God's Prophets and servants are easily wrapped up as proud, arrogant, and impetuous.

IN this Chapter I remember you affirmed, that one cause of civil dissention and uproar, was the lying of a State under false worship, whence it endures not the preaching of light and truth, &c. Master Cotton answers, This is not to the purpose, because this is by accident.

It is as much to the purpose to declare (in the examination of the breach of civil peace about matters of Religion ) I say, to declare the true cause of such troubles and uproares, as it is in the search after the leaks of a ship, to declare where the leak is indeed, when many are said to be where they are not.

2. Whereas he confesseth that vigilant and faithful ones are not so troubled at the false Religion of Jew or Gentile, as not to tolerate them amongst them in a civil body, he allegeth for instance, that the Indians subjected to their government, are not compelled to the confession or acknowledgement of their Religion: I reply, first, who sees not herein unchristian partiality, that Pagans, Barbarians (who happily might more easily be brought from their natural Religion to a new form, then any other) I say, that they should be tolerated in their hideous worships of creatures and devils, while civil people (his countrymen yea it may be the precious sons and daughters of the most high God ) shall be courted fined, whipt banished &c. for the matters of their conscience and worship to the true and living God?

2. Is not this passage contradictory to all Master Cottons whole discourse in this book, which pleads for the purity of Religion to be maintained by all Magistrates and civil governments within their jurisdictions, and the suppressing of the contrary, under the penalty of the destruction of their lands and countries, and accordingly hath not the practice of New England answered such a doctrine? and yet, saith he, we tolerate the false Religion of Jew or Gentile.

Possibly (Dear Truth) the distinction between Jew, Pagan, and Christian, may satisfy (for the present) Master Cottons conscience so to write and practice: for thus he addeth, But if Christians shall apostate, or if Jews and Pagans be blasphemous and seducing, then &c.

Who knows not but that the very Religion of Jew or Pagan is a blaspheming of the true Religion? Revel. 2. I know the blasphemy of them that say they are Jews, and are not, but are the Synagogue or church of Satan.

And whereas Master Cotton allegeth for proof of this, Paul's blaming of false teachers, for being troublers to the churches of Galatia, Gal. 5. and Acts 15 &c. Who, that puts this inference into Christ's balance, but will see the lightness of it, thus? The churches of Christ are to draw forth the sword and power of Christ, and are not to suffer such as with false doctrine trouble their peace, Ergo: Therefore the civil state must not permit such persons to live in the world, &c.

The second cause I remember, you alleged of civil disturbances and hubbubs about Religion, was the praeposterous way of healing of corruptions in Religion, as by whips, stocks, imprisonment, &c. unto this Master Cotton answers, Then the Mariners casting Jonah over-board, for his sin was the cause of the storm.

I answer, if that extraordinary and miraculous instance, be sufficient ground for Magistrates casting over-board whomsoever they judge Heretics, then all civil states and ships must so practice in storms and troubles on sea or shore, to wit, throw over-board, put to death, not only Heretics, Blasphemers, Seducers &c. but the best of God's Prophets or servants, for neglect of their duty, Ministry, &c. which was Jonahs case.

And if so, doth not this set up (and all the world over) by land or sea, all Kings and Magistrates, all Masters of ships and captains, to be the spiritual and Ecclesiastical Judges of the religion and spiritual neglects of all their subjects or Passengers? Such doctrine I cannot imagine would have relished with Master Cotton in his passage to New England; and I humbly desire of God, that he may never taste the bitter fruit of this Tree, of which yet so many thousands of God's servants have fed, and himself not a little (to the Lord's praise and his own) in former times.

Whereas you argued it to be light alone, that was able to dispel and scatter the mists and fogs of darkness in the souls and consciences of men, Master Cotton answers, The judgments of God are as light that goeth forth, Hos. 6. 3. Isa. 26. 9. and the false Prophet repenting will acknowledge this Zech. 13. 6. Thus was I wounded in the house of my friends.

But doth Master Cotton indeed believe that not only public Magistrates, but also each private father and mother (as that place of Zechariah, literately, taken carries it) must now in the days of the Gospel wound and pierce; yea run through and kill their Son the false Prophet? would he justify a parent so practicing though it were in the neglect of the public Magistrate, who happily may be of the same Religion with the false prophet? Will not this doctrine reach & extend to the pulling down deposing and killing of all such governors and governments, which God in his gracious providence hath set up amongst all people's in all parts and dominions of the world, yea and harden the heart of Pharaoh, the very Pope himself, in his King-killing and State-killing doctrine?

If ever Master Cotton wake in this point, he will tell all the world, that it is more Gospel-like that Parents, Brethren, Fathers, Friends, impartially fulfill this of Zechariah 13. and Deut. 13. spiritually, in the friendly wounding, yea and zealous slaying by the two-edged sword of the Spirit of God, which is the word of God coming forth of the mouth of Christ Jesus, Ephes. 5. Revel. 1.

And it is most true (as Master Cotton saith) that the judgments of God, legally executed, or more terribly poured forth in the vials of sword, plague, and famine, they are as heavenly lights shining out from the Father of lights, teaching the inhabitants of the world righteousness.

Yea the creation itself, or each creature, are as candles and glasses to light and show us the invisible God and creator: but yet these are not the ordinances of Christ Jesus given to his church. These are not the Preachings of the word, and the opening of the mysteries of salvation, which give light and understanding to the simple, and convert the soul: These are nor that marvelous light unto which the call of Christ Jesus, in the preaching of the word, had brought the Saints unto whom Peter writes: The weapons of Paul's fighting, whereby to batter down the high thoughts and imaginations of the sons of men against the sons of God, were of another nature, 3 Cor. 10. and his directions to Timothy and Titus, how to deal with Heretics and Gainsayers were never heard of to be such, till the son of man, and son of perdition, brought forth such bloody weapons and bloody doctrines in the affairs of Christ Jesus.

IN this passage Master Cotton will subscribe to the whole matter, saying, This Chapter may stand for us without impeachment, and yet in this Chapter is reported the persecution, which both rightly informed and erroneous consciences suffer, and the blind estate of such blind guides and blinded consciences who so preach and practice.

These first words [ We approve no persecution for conscience ] fight against his whole endeavor in this book, which is to set up the civil throne and judgment-seat over the consciences and souls of men, under the pretence of preserving the church of Christ pure, and punishing the evil of heresy, blasphemy &c.

2. They fight against their fellows, which follow, thus [unless the conscience be convinced of the error and perniciousness thereof] which is all one, as to say, We hold no man is to be persecuted for his conscience, unless it be for a conscience which we judge dangerous to our Religion. No man is to be persecuted for his conscience, unless we judge that we have convinced or conquered his conscience.

It is true, all error is perniciots many ways to God's glory, to a man's own soul, to other men's souls and consciences: yet I understand Master Cotton to say, Except we judge the error to be so and so mischievous. It is true, there is a self-conviction which some consciences smite and wound themselves with? But to submit these consciences to the tribunal of the civil Magistrate, and Powers of the World, how can Master Cotton do this, and yet say no man is to be persecuted for his conscience?

Alas, how many thousands and millions of consciences have been persecuted in all Ages and Times i • a judicial war, and how have their Judges pretended victory and triumph, crying out, We have convinced (or conquered) them, and yet are they obstinate.

Hence came that hellish Proverb, That nothing was more obstinate then a Christian: under which cloud of reproach hath been overwhelmed the most faithful, zealous, and constant witnesses of Jesus Christ.

But saith Master Cotton, Some blinded consciences are so judicially punished by God, as his in Irelond that burnt his child in imitation of Abraham.

In such cases it may be truly said, the Magistrate bears not the sword in vain, either for the punishing or preventing of such sins, whether uncleanness, theft, cruelty, or persecution.

And therefore such consciences as are so hardened by God's judgment, as to smite their fellow-servants, under the pretence of zeal and conscience (as in the instance of Saul his zeal for the children of Israel against the Gibeonites ) they ought to be suppressed and punished, to be restrained and prevented.

And hence is seasonable the saying of King James, that he desired to be secured of the Papists concerning civil obedience, which security, by wholesome Laws, and other ways: according to the wisdom of each state, each state is to provide for itself even against the delusions of hardened consciences, in any attempt which merely concerns the civil state and Commonwealth.

IN this Chapter Master Cotton takes himself wronged, that he should be thought to lay this down, as a conclusion, viz. that it is not lawful to persecute Jesus Christ.

What difference is there in saying, It is not lawful to persecute a conscience rightly informed, and to say, It is not lawful to persecute Christ Jesus; was it not all one in effect for Christ to say, Take up thy bed and walk, as to say, Thy sins are forgiven thee?

He adds, It is no matter of wonder to lay down the principles of Religion for a proof, as Gamaliel did.

Who sees not a vast difference between Master Cottons and Gamaliel's speech? Gamaliel speaks of that particular controversy concerning Christ's person and profession, which the Jews so gainsaid and persecuted. Gamaliel fitly aggravateth their opposition by the danger of their course, if possibly it might prove to be the Truth, which they persecuted. Master Cotton is to lay down not a particular answer, but general conclusions; and notwithstanding that in the course of his Book he maintains such and such persecution, yet he lays this down as his first conclusion:

What of that saith Master Cotton, for although they do not persecute Christ as Christ, yet they do it, and it is no matter of wonder to tell them as Christ tells Paul, It is not lawful for them so to do.

Doubtless whatever persecutors profess, and what Apologies soever they make in all the particular cases for which God's servants are persecuted; yet the Saints of God have dealt faithfully to tell Persecutors that they persecute Christ himself, and to breath out the fire of God's judgments against them, even out of their own mouth.

But what is this to a conclusion laid down? for so Christ laid not down his expostulation with Paul as a conclusion, as Master Cotton doth by way of teaching, but as a conviction, by way of reproof.

Yet persecutors (saith he) have persecuted Christ as Christ; for the Scribes and Pharisees said, This is the heir, come, let us kill him: and Julian persecuted Jesus as Jesus: And if a Christian in Turkey shall seek to gain a Turk to Christianity, they will persecute such a Christian, and in him Jesus as Jesus.

It is said Acts 3. that the Jews persecuted Christ out of ignorance; for though they had sufficient knowledge to convince them, yet did they not persecute Christ out of a clearly convinced conscience, for then it could not be out of ignorance. And yet it was sufficient, that so great a power of God's Spirit appeared in the evidence of Christ's works, as to make their sin to be against the Spirit of God: yet had they their mask and covering (as is evident:) For, this is not the true Christ or Messiah, say they, but a deceiver, a witch, working by the power of the devil, a blasphemer, a seducer, a Traitor, &c.

Again, although wretched Julian persecuted the very name of Christ and Jesus (whom formerly he had acknowledged and professed) Yet was it still under a mask or covering, to wit, that he was not the true Son of God, nor his worship the Truth, but his Roman gods were true &c. And the same say the Turks in persecuting Christians, and in them Christ Jesus as a • Prophet inferior to their only great and true Prophet Mahomet.

And lastly, neither Scribes, nor Pharisees, nor Julian, nor Turks did or do persecute Christ Jesus otherwise then as they were and are bound so to do by Master Cottons doctrine, as shall further appear, notwithstanding his plea, that such Magistrates must forbear to punish until they be better informed.

But let tyrants and persecutors profess what they will (saith Master Cotton, ) yet this varieth not the truth, nor impeacheth the wisdom of the conclusion.

Sweet peace, how can I here choose, but in the first place observe that great mystery of the waking sleep of the most precious servants of the most high God, in the affairs of his worship; and the Kingdom of his dear Son? Awake; for what fiery censures justly poureth forth this our excellent Adversarie against the oppressors of conscience, entitling them with the names of tyrants and persecutors, notwithstanding their vain professions, pretences, apologies and pleas for their tyranny and Bloodshed? Again, how fast asleep, in his so zealous pleading for the greatest tyranny in the world (throughout his whole book) though painted and washed over with fair pretences &c?

2. He granteth upon the point the truth, which was affirmed, and he denied, to wit, that no persecutor of Christ ever persecuted him as the Son of God▪ as Jesus▪ but under some mask or covering as thousands of black and bloody clouds of persecuting witnesses in this case most lamentably make it evident and apparent.

Master Cottons next charge is very heavy against the discusser, for exalting himself above God in the discerning of Master Cottons fellowship with persecutors, notwithstanding his profession against such persecution.

The Lord Jesus saw in the Jews such a contrariety between their professions and practices (even in this case of persecution ) Mat. 23.

2. Himself in effect, but even now, said the same of all persecutors: What ever pretences they make, saith he▪ and they will pretend great things of love to Christ, and kiss him ten thousand times, when treasons and slaughters are is in their courses. And will Master Cotton say that Christ Jesus exalted himself above God, inspying out so great a mystery? It is no new thing, that Master Cotton should be apt to say with David. That man that hath done this thing shall die, not duly considering and pondering that ourselves are sons of blood, and children of death, condemned by our own mouth, if the righteous Judge of the whole world should deal severely with us.

But Master Cotton (for a close of this Chapter) complains of his own suffering of bitter persecution, and the Lord Jesus in him, being unjustly slandered, except the discusser can prove, that any doctrine of his tendeth to persecute any of the servants of Christ.

Let a man's doctrine and practice be his witnesses, and let every soul judge in the fear of God, whether the doctrine of this Book maintaining such and such a persecution to be an holy truth wash 'd white in the blood of the Lamb, agree not lamentably with all their imprisonings, banishings &c. inflicted upon so many several sorts of their own countrymen friends and brethren in the wilderness, for matter of Religion and conscience; amongst which the Lord Jesus will be heard at last to have said, Why persecutest thou me? why banishest and whippest thou me▪ &c?

2. Will not all persecuting prelates, Popes &c. take heart from hence (according to their several religions and consciences ) to persecute the heretic, blasphemer, seducer &c. although they all will say with Master Cotton, It is not lawful to persecute a conscience rightly informed, that is, Christ Jesus in his truths or servants?

But the discusser (saith Master Cotton ) is a bitter persecutor, in slandering him, and Christ Jesus in him, for a persecutor.

I see not but Master Cotton (though of David's spirit ) may be guilty of Saul's lamentable complaint, that David persecuted him, and that he could find none to pity him? Who knows not that all and our own Popish Bishops in Queen Mary's, yea and of late times our Protestant Bishops against the non-conformists have been wont to cry out, what bitter persecution themselves have suffered from the slanderous censures and reproaches of the servants of Christ Jesus against them? Who yet have shot no other arrows at them but the faithful declarations and discoveries of God's holy truth, and the evil of the opposing and persecuting of it, and the professors of it? And how near will Master Cotton be found to close with that late bloody Woolfe (so far as his chain reached) Bishop Laud, who being an instrument of the bloody hunting and worrying of those three famous witnesses of Christ, Master Prin, Master Bastwick, and Master Burton; yet at their public sentence in the Star-chamber, he lamentably complained that those poor Lambs did bark and bite him with unjust reproaches, slanders, &c,

MAster Cotton here first complaineth that his words are misreported concerning the punishment of the heretic after once or twice admonition, Tit. 3. 10.

I desire that others may judge in three particulars.

First, whether the sum and pith of the words are not rendered.

2. Whether this Titus 3. was brought by Master Cotton to prove (as is now pretended) that an Heretic might be persecuted with an excommunication after once or twice admonition: or whether the question be not of another kind of persecution.

3. Whether that Tit. 3. 11. do hold forth, That although a man be a heretic, blasphemer, seducer, he may be punished with a Civil or corporeal punishment, yea though he sin against his own conscience.

I add a fourth, whether indeed (as Master Cotton intimates) the discusser makes this Tit. 3, a refuge for heretics. Great sound and noise makes this word heretic, heretic. I dare appeal to Master Cottons conscience and memory, whether the reading of histories, and the experience of time will not evince and prove, that heretics and Christians, heretics and Martyrs (or witnesses of Christ ) have not been the same men and women: I say again, that such as have been ordinarily and commonly accounted and persecuted for heretics, have been the servants of the most high God, and the followers and witnesses of the Lord Jesus Christ.

You know ( dear truth ) the catalogues of heresies and heretics extant &c.

Grant it (sweet peace) that some in all times have suffered for erroneous conscience. Yet I dare challenge the father of lies himself to disprove this assertion, That the most of such (beyond all comparison) that have ever suffered in this world for heretics, have been the disciples and followers of Christ Jesus. And on that not only the Lions, Leopards, the Bears, Wolves, and Tigers (the bloody Pharaoh's, Saul's, Herod's, Nero's, Popes, Prelates &c.) should fetch from hence, their persecuting arrows and commissions, but that even the David's, the men after God's own heart, the Asa's (whose hearts are perfect with God) that such as are the sheep and lambs of Christ, should be so monstrously changed and transformed into lions, bears, &c. yea and should fly to this holy Scripture of Tit. 3. for this their unnatural and monstrous change and transformation.

IN this 13 Chapter, dear truth, you argue the great mistake of the world in their common clamour, an heretic, an heretic, a person obstinate in fundamentals; and you prove that this word heretic intends no more then a person obstinate against the admonitions of the Lord, although in lesser matters: upon this Master Cotton concludes in this 13 Chapter, that the discusser gives a larger allowance for proceeding against erroneous persons then himself did.

I must deny that the discusser gives a larger allowance then Master Cotton, or any at all, that the heretics or obstinate person should be dealt withal by the Civil Magistrates of Crete, but only by the spiritual power of the Lord Jesus.

1. For first, What though I granted that an obstinate person, contending about Genealogies, ought not to be suffered, but after once or twice admonition ought to be rejected? And,

2. What though I grant that after such faithful admonitions once or twice, he cannot but be condemned of himself? yet according to his third answer, how will it appear that I grant, that an heretic is rightly defined to be one obstinate in fundamentals, when I maintain, and Master Cotton seemeth to grant, that the heretic may be such an one as is obstinate in lesser points and practices?

3. Further, let the word 〈 in non-Latin alphabet 〉 imply an overturning, yet will it not follow, that therefore an heretic is he, who is willfully obstinate, in holding forth such errors as subvert the foundation of the Christian religion: For however that Master Cotton saith, That such disputes may tend to overthrow Christianity, yet that is but in remote possibility, as the prick of a finger may kill the heart, if it ranckle and fester, and so go on from member to member without means applied: yet this cannot be said to be a mortal wound at first. So is it in the body of Christ.

The Apostle discoursing of meats and drinks, of eating and drinking with offense, calls an offensive eating a destruction of the soul for which Christ died▪ and yet I suppose he will not say that that difference was a fundamental difference.

It hath been a gross and barbarous mistake of the monopolizers of learning, both divine and human, The Clergy both of Popish and Protestant factions and worships: And how many are the thousands of millions of abuses, profanations and blasphemies against the God of heaven in all (the Antichristian) Christendom, in all preachings, writings, proceedings, and processes, touching this name heretic, heresy, &c? By the impartial censure of the Lord, he is an heretic, who willfully persists in any sinful doctrine against the due admonitions of the Lord; for every bit and parcel of leaven is to be purged out of the house of God, as well as the greater and fundamental lumps.

IT is a falsehood (saith Master Cotton ) that I call the slight listnings of God's people to the checks of their consciences, their sinning against their conscience: for I speak not (saith he) of the sinning of God's people against conscience, but of an heretic subverted, much less do I call their slight listening to conscience an heretical sinning against conscience, least of all do I say, that for slight listening to the checks of conscience, he may lawfully be persecuted as for sinning against his conscience. And he adds this gall to the former vinegar, Thus men that have time and leisure at will, set up images of clouts▪ and then shoot at them.

Master Cotton, elsewhere, granteth that God's children may (through passion, &c. ) be carried on to despise admonition, and may be excommunicated, and if so, how can they refusing of Christ's admonition in the church, be excused from sinning against the self- condemning of themselves? For if a child of God may possibly be excommunicated for obstinacy in some passion, temptations &c. then may he be this heretic or willful man in this Tit. 3.

It is true, that in an hour of great temptations, God's people may sin against clear light of conviction, and sentence of conscience, as David and Peter, &c. But (as I conceive) the holy Spirit of God in this 3 of Titns intends not such a clearness of self-condemning, but either that the admonitions of the Lord are so evident and clear, that either if he in his own conscience before God improved them seriously and duly, they would clear up the truth of God unto him: or else the checks of conscience are such as are recorded to have been ( Cant. 5.) in the members of Christ, in the Church of the Jews; and Master Cotton cannot render a sufficient reason, why they may not also be found in the members of the churches of the Christians.

I perceive indeed (dear truth) the wonderful effects of a strange tongue, in the church of Christ: The noise and sound of a Greek word heretic, in poor English • ares, hath begot a conclusion that a person refusing once or twice admonition for some point of Doctrine, is such an heretic or monster, that he cannot possibly be a child of God; whereas Master Cotton granting that a child of God may possibly refuse once and twice admonition, and so come to be excommunicated; What doth he then in plain English, but say, that a child of God may be obstinate to excommunication or rejection (that is in Greek) be an heretic? And what is this but contrary to his former Assertion, that a child of God cannot be heretically obstinate to rejection, &c.

Questionless no child of God, but in temptation, may sin heretically, that is, obstinately upon once or twice admonition, against the checks and whisperings of his own conscience, and against that evidence of light, which (afterward) he wondereth how he could despise▪ and this rejecting or casting forth of the visible society of Christ Jesus and his servants, is not for destruction but humiliation and salvation, in the day of the Lord Jesus.

I judge, that no son of peace, in a sober and peaceable mind, can judge, as Master Cotton here doth, this to be an image of clouts.

Nor can I learn, that the discusser so abounded in time and leisure, as to make such images (as Master Cotton insinuates.) It is not unknown to many witnesses in Plymouth, Salem, and Providence, that the discussers time hath not been spent (though as much as any others whosoever) altogether in spiritual labors, and public exercise of the word, but day and night▪ at home and abroad, on the land and water, at the How, at the Oare, for bread; yea and I can tell, that when these discussions were prepared for public in London, his time was eaten up in attendance upon the service of the Parliament and City, for the supply of the poor of the City with wood (during the stop of coal from Newcastle, and the mutinies of the poor for firing.) It is true, he might have run the rode of preferment, as well in Old as New England, and have had the leisure and time of such who eat and drink with the drunken, and smite with the fist of wickedness their fellow servants; But God is a most holy witness, that these meditations were fitted for public view in change of rooms and corners, yea sometimes (upon occasion of travel in the country, concering that business of fuel ) in variety of strange houses, sometimes in the fields, in the midst of travel; where he hath been forced to gather and scatter his loose thoughts and papers.

Well (notwithstanding Master Cottons bitter censure) some persons of no contemptible note nor intelligence, have by letters from England, informed the discusser, that these Images of 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 (amongst others) to Master Cottons own, and to the peace and quietness of the Independents, which they have so long, and so wonderfully enjoyed.

I will end this Chapter, with that famous distinction of the Lord Jesus; Digging, Begging, Stealing, are the three ways by the which all that pretend to be Christ's Stewards are maintained. They that cannot dig can beg the glittering preferments of this present evil world, and the wages of Balaam. They that cannot dig, can steal, in the ways of fraud oppression, extortion, &c. But by the mercy of the most high, the discusser hath been enabled to get his bread by as hard digging, as most diggers in New or old England have been put to: and let all men judge, whether such as can beg or steal and cannot dig; or such as choose neither to beg nor steal, but dig, have most time and leisure to make such images of clouts, &c.

IN this passage (Dear Truth) we hear a sound of Agreement; Master Cotton consenteth, that this third of Titus evinceth no civil rejection, but excommunication out of the Church of Christ; and he saith, That no syllable of his conclusion looks at more.

And whereas it might be objected, That excommunication cannot fitly be called persecution: he answers yes, and quotes Luk. 21. 12. John 16. 2.

Were it not for the fierce hands of angry Esau's, this shril sweet voice might pass for Jacob's. What ever Master Cottons ends and intentions were (of which I cannot but judge chatitably) the eye of God alone discerneth, but for Master Cottons words, syllables and arguings, let all impartial readers and consciences judge of these four considerations.

First, Whether the word persecution, do not in all proper and ordinary speech signify penal and corporal punishment and affliction.

2. Whether the point in question agitated between the prisoner and Master Cotton throughout the book, concern not only penal and corporal afliction: and whether it can be imagined, that the prisoner, or the discusser, or any that plead for the purity of Christ's ordinances, could ever plead against excommunicating an heretic or willful offender out of the Church of Christ: And although the Scriptures by Master Cotton quoted, do mention excommunication, as an unjust oppression; yet they speak also o • corporal afflictions, imprisonments, bringing before judgementseats, and killing also.

3. It could be told in what country, at a public sentence of banishment of a certain person, a text of Scripture, Rom. 16. 17. (parrallel with this of Tit. 3.) was alleged by the chief judge in court for a ground (not of spiritual excommunication, but) of civil, out of the Commonweal.

4. Were it not more for the name of God, for the honor of his truth, and the comfort of Master Cotton, plainly and ingenuously to acknowledge his misapplying of this holy Scripture of Tit. 3. then to cover it by so thin and poor a plea, viz. that he intends by persecution, excommunication out of the Church of Christ?

MAster Cotton here grants a toleration to Jews, Turks, Pagans, yea and Antichristians, with one exception, to wit, so that they continue not to seduce &c.

But it must be remembered, that before and after he maintains persecution against Apostates, blasphemers, and idolaters, and then who knows not how all these four sorts, Jews, Turks, Pagans, and Antichristians, are full of blasphemy and idolatry? Now in case they seduce not, they are to be persecuted as idolaters and blasphemers, how then are they to be tolerated?

It could not be (had not this holy man been catched with sipping at the bloody cup of the great whore ) that Master Cottons affirmations and doctrines should thus quarrel among themselves.

But further, I see not the equality of his yoaking the Ox and the Ass together, when he further coupleth seducing of people into worship of false God's, confidence of a man's own merit, &c. (which are spiritual matters ) with seducing into seditions conspiracies against the lives and estates of such Princes as will not submit their conscience to the Bishop of Rome.

Your observation ( dear peace ) is seasonable; the former are mere Religious and spiritual, the latter are merely civil, against which the civil state is bound to defend itself with civil weapons.

In the next place Master Cotton chargeth the discusser with want of reason truth, and candor, for observing how unfitly those Scriptures of Phil. 3. Rom. 14. are produced to prove a toleration of lesser errors: And he affirms, that he never intended, that what the Churches might not tolerate, the Cities might not, &c.

The point is tolerating or persecuting by the civil state; whatever therefore be Master Cottons intentions, it is apparent, unless the Cities and Churches of Rome and Philippi be confounded together (as commonly they are in case of persecution ) I say it is then apparent that there is no Scripture brought for the civil state its tolerating of points of lesser moment, nor are these Scriptures brought to any purpose in hand, but profaned.

But observe his Argument, The civil state tollerates petty thieves and liars, to live in Towns, Cities &c.

No well ordered State or City can suffer petty Thieves and liars without some punishment, and we know how severely in the State of England, even thieves have been punished even with death itself; but Master Cotton is against such cruelty, for he pleads for tolerating of lesser errors, even in points of Religion and worship.

2. If tolerating of lesser errors be granted upon this ground, viz. till God may be pleased to manifest his truth; is not the same a ground for tolerating of greater, as the holy spirit of God argues 2 Tim. 2. trying if God may be pleased to give repentance?

Yea but (saith he) the greater will infect, and so is more dangerous, and the toleration is the more unmerciful and cruel to the souls of many.

Liars and Thieves infect also, even the Civil state, and a little leaven will leaven the whole lump, and therefore as the Commonweal ought not upon that ground to tolerate petty thieves and liars, so hath Christ Jesus provided in his holy kingdom and City against lesser evils, and upon this ground, that a little leaven will leaven the whole lump. But yet Christ Jesus hath not spoken (where he gives command for this thing to the Corinthians or Galatians, that such persons so leavened, should (together with their being put out of the Church for obstinacy in a little leaven ) be put out of the world or civil state: (The one (the Church (being his Garden, the other, the Commonweal, being the high ways, Field, &c. the proper place for men as men to abide in.)

COncerning the holding forth of error with an arrogant and boisterous spirit to the disturbance of civil peace, Master Cotton moderates the matter, that he would not have such put to death, unless the civil peace be destroyed, to the destruction of the lives and souls of men.

I cannot but here first observe the confounding of heaven and earth together, the Church and the world, lives and souls, &c. as if all were of one nature.

2. Neither blessed Paul, nor I, need to be accused of cruelty in that grant of Paul, if alleged ( Acts 25.) for there will not be found ought but a willingness to bear a righteous sentence of death in some crimes committed against the civil state.

3. Master Cotton may here observe, how justly (as he speaks of the heretic ) he condemns himself, for it is too bloody a Tenent (saith he) that every man that holdeth error in a boisterous and arrogant way, to the disturbance of civil peace, ought to be punished with death. Is not this the whole scope of his discourse from Deut. 13. and other abrogated repealed laws, to prove (what was just and righteous in the land of Israel ) so bloody a Tenent and course to be enforced in all Nations all the world over?

Master Cotton excepteth against that speech [But if the matter be of a spiritual or divine nature. ] There is no error, saith he, can be of divine nature, though it may be spiritual.

Master Cotton may hear Solomon here saying unto him. Be not overwise &c.

For first, the words are not, If the error be of a divine nature, but if the matter (that is, the controversy, cause &c.) be of a spiritual or divine nature: which distinction between human and divine things, I conceive is the same with that of wisdom itself dividing between God and Caesar: Give to God, &c. And so, though no error be of a spiritual or divine nature (taking the words in their highth) yet the matter in question may be of some spiritual or divine consideration, belonging to God, and his worship; and not concerning the Commonweal or Civil state of men, which belong to Caesar's care.

2. Taking spiritual as it is used sometimes in the holy Scripture as opposite to flesh and blood, I see no ground for that distinction, between spiritual and divine: God is a spirit, and the spiritual man discerneth All things: In such places and their like (to my understanding) spiritual and divine are the same thing.

But I marvel at the next passage: how can Master Cotton with any color of reason or charity conceive the discusser so reasonless and senseless, as to intend by these words, ▪Such only break the Cities or Kingdoms peace, as call for prison, and sword against heretics?▪ as if (as Master Cotton infers and saith) that murderers, seditious persons, rebels, traitors, were none of them such, viz. Peace-breakers.

This word [only] can only have a fair respect to such as are charged by their opinions of Religion and worship to break the Peace of the Commonwealth, who (of what conscience soever they are) may freely enjoy their conscience and worship (either of many and false God's, or of the true God in a false way) and yet not be guilty of the breach of civil peace, but only they (I say they only in this consideration ) who by their doctrine and practice cry out for prison, and fire and sword, against heretics, &c.

As the devil appeared an Angel of light in Samuel's mantle, So John Hus and Jerome of Prague, are declared for devils with the pictured devils upon their heads; and under this cloud of heresy and black name of heretics, most commonly have suffered in all ages the true messengers of Christ Jesus. Thus cried they out, Acts 17. These are they that have turned the world upside down, and are come hither also; and thus did they set the City all on an uproar. And Acts 19. not the worshippers of Christ filled the whole City with confusion, but the worshipers of Diana, who filled the heavens with that Bedlam Outery of two hours continuance, Great is Diana of the Ephesians.

With as little reason and peaceableness of spirit hath our English Nation used to cry Great is the Church of Rome, Great is our holy Father the Pope, Great the Mass, Great the Virgin Mary, Great the General Councils &c. And in later times, Great the Church of England, Great the Christian Magistrate, Great the Ministry and Bishops of England, Great the swearing and covenant of the people, &c. and such as dissent from us in these points and practices, persecute them as heretics, and disturbers of the common civil peace.

In the rest of this Chapter, Master Cotton makes three grants with his exceptions annexed.

Please you ( dear peace ) to mention them in one, and accordingly I shall weigh them in the balance together.

1. Saith he, The many causes which the discusser before wrote of, are all of them allowed, but none of them concern holding forth of errors, which is the point in hand.

2. Saith he, It is easily granted that they do break the Cities or kingdoms peace, who cry out for prisons and swords against such who cross their judgment or practice in religion, to wit, saith he, unless their religion be of God, and the crossing of it be such as destroyeth and subverteth the Religion of God.

3. It is also easily granted (saith he) that many complain most who are most in fault themselves.

To these three I may answer thus in one. The Mystery of preaching or holding forth the witness of the Truth of Jesus, is interpreted by many to be the Mystery of the first seal, the white horse; and the being persecuted or slaughtered for the word of God and testimony of Jesus, to be the Mystery of the third seal, where the souls under the Altar cry to the Lord for vengeance against their persecutors. These mysteries are sealed up, and they are the Lord's letters, not to be opened and read by every one, but (as sealed letters be) by such to whom they are directed.

It follows therefore, that in the midst of all the cries of Jews, Pagans, Turks, and Antichristians [Our Religion is the Religion of God: You are an heretic, you are a persecutor, We are true Christians, we are persecuted, &c.] that the hearts of God's children must be comforted and staid up with the sight of this Mystery. And doubtless it is most commonly (though not always) true, that the imprisoned, fined, whipt, banished, hanged, burned, &c. in point of Religion have been so inhumanely oppressed for the word of God and the Testimony of Jesus.

Our own Chronicles, Records of England, and blessed Master Fox will in part evidence to us, that scarce a King or Queen of England hath past since Richard the second his time, but the blood of the witnesses of Jesus more or less hath been spilled in their Raignes, as the blood of Heretics, Schismatics &c. and but few drops of the blood of any Heretic indeed have fallen to the ground.

The discusser therefore humbly (to my knowledge) desireth according to Master Cottons wish to reflect upon his own way, and humbly to beg of God two things for himself, and all in any measure censured and persecuted as heretics.

First, Joseph's innocence, purity, chastity, in all those points and questions wherein they are charged and condemned unclean.

Secondly, Iesephs patience to bear the accusations, censures, imprisonments &c. from the tongues and hands of them who are notoriously unclean and guilty before the zealous and revenging eye and hand of God.

MAny of the following leaves and Chapters ( dear truth ) are spent upon that great and heavenly parable of the Tares, a knot about which so many holy fingers, dead and living, have been so laboriously exercised, all professing to untie, yet some by seeming to untie, have tied the knot the faster.

It is no wonder ( sweet peace ) to find Master Cotton so entangled both in his answers and replies touching this Parable; for men of all sorts in former ages, have been so entangled before him: To which purpose, with thy patience I shall relate a notable passage recorded by that excellent witness (or Martyr) of God, Master Fox in his book of Acts and Monuments: tis this. In the story of Master George Wisehart (that famous Scotch witness of Christ Jesus ) in the days of King Henry the eighth, there preached at the arraignment of the said Wiseheart, one John Winryme, subprior of the Abbey of Saint Andrew's, he discoursed on the Parable of the Tares, he interpreted the Tares to be heretics; and yet contrary to this very Scripture (as Master Fox himself observeth, though elsewhere himself also maintaining it the duty of the civil Magistrate to suppress heretics ) I say the said Winryme concludeth that heretics ought not to be let alone until the harvest, but to be suppressed by the power of the civil Magistrate: So that memorable it is that both the Popish Prior, and that truly Christian Fox, were entangled in contradictions to their own writings about the interpreting of this Heavenly Scripture.

O what cause therefore have all that follow Jesus to beg of Jesus (as the Disciples did) the blessed Key of David to unloose this holy mistery? In the entrance therefore of this discourse, the discusser observing Master Cottons exposition to be fallacious, and the Tares to be interpreted, either persons, or doctrines, or practices, he blames that Master Cotton gives no argument for proof of such an interpretation: Master Cotton replies.

First, Neither did the Author of the letter give reason for his interpretation. 2. That they both gave one interpretation. For the Author of the letter said, that some expounded the Wheat and Tares, to signify such as walk in truth, and such as walk in lies: now are not (saith Master Cotton) hypocrites and some corrupt doctrines and practices coincident with such as walk in lies, &c?

I answer, First it might be both their failing, not to strengthen their interpretations with some light and evidence from Scripture or reason, although the Prisoners failing the less, as being forced to write by shifts and difficulties in prison, and so the shorter, when Master Cotton had free liberty to enlarge and confirm without control, &c.

2. When the prisoner interprets the Tares to be such as walk in lies, it will be found evident upon examination, that he meaneth such as manifestly, openly, visibly walk in the true profession of Christianity; and such as openly and visibly walk in the lies of false and Antichristian doctrine and worship. That distinction of secret and open Hypocrisy is seasonable: secret, implies such a dissimulation as may lie hid under the true outward profession of Christ Jesus, as in Judas, Simon Magus, Ananias and Sapphira &c. Open hypocrisy implies the profession of the man of sin, sitting in the Temple of God (or over the Temple of God ) pretending the Name of Christ, and yet apparently and visibly, false and counterfeit, and but pretending, when such pretences and shows are brought to the Touchstone of true Christianity.

Your observation is true, as also a second, That these hypocritical doctrines and practices are to be tolerated to the end of the world, this he sets down in general, not instancing in particular what doctrine and practices are to be tolerated: and on the other hand, the whole drift of his Book maintaineth, that such persons, doctrines or practices, that are idolatrous, or blasphemous, or infectious, are not to be tolerated or permitted at all; which passages to my understanding have not harmony among themselves: For what is all the whole Religion of every Antichrist, but a Mass or Chaos of Hypocrisy, Idolatry, Heresy, Blasphemy, Poysons? &c.

Besides, Master Cotton had dealt more plainly with this holy Scripture, if he had explained what he meant by such doctrines and practices [coming near the truth ] and set down the bounds, how near as to make them Tares.

Dear Peace, Who knows not that the weeds of the wilderness come near the flowers of the Garden, the counterfeit may come near the life, and the false metal the true gold? And though it be true that some doctrines and practices be not so gross as other, yet they differ but (as the Scripture speaks) as whores and whoremongers, amongst themselves; some are more proper, and fine, and young, and painted; some are old, deformed &c. And yet the finest weeds, counterfeits and whores are unsufferable in the Garden, in the Commonwealth, house, and bed of Christ: Though yet in the civil Commonwealth, the vilest spiritual strumpet may challenge a civil Being, if in civil things unreprovable.

BUt in this Chapter, Master Cotton in the issue granteth, that the Tares signify persons, by Christ's own interpretation: For [them that do iniquity ] may seem to be an explanation of 〈 in non-Latin alphabet 〉 , All scandals, that is, persons holding forth of scandalous and corrupt doctrines and practices, like unto true and sound.

Yet withal he chargeth the discusser with lightness and inconstancy, for endeavoring to prove that corrupt doctrines and practices▪ are not to be tolerated, and yet, saith he, the discusser pleads that such persons ought to be tolerated. Whereas the discusser twice in this Chapter expressly distinguisheth between toleration in the Church, and toleration in the world, and affirmeth, that although the Church of Christ Jesus cannot tolerate either persons or practices which are false and Antichristian, yet the civil state, the world, ought to tolerate and permit both.

And therefore Master Cottons inconsiderate charge of contradiction will not stick, because of those divers respects or States, the spiritual and civil, as it was no contradiction in Christ Jesus, to affirm that John the Baptist was Elias, when John himself affirmeth, that he was not Elias▪ For in several respects the Negative of John, and the Affirmative of Jesus were both true.

IN this passage (to my understanding) Master Cotton after much seeming contestation and disagreement, yet in conclusion he shakes hands and agrees with the discusser in the main point in question.

Your observation reacheth home; for let it be granted, that the Greek word 〈 in non-Latin alphabet 〉 should not signify All weeds sprung up with the wheat, but one kind of weed, and that in special which Master Cotton saith Dioscorides describeth: Let it be granted to be the same with Lolium, and that there is a great similitude between the Tares and the Wheat, while they are in the blade (some of which particulars are controversial: ) yet it no way opposeth that which the discusser maintaineth, to wit, the easiness of discerning these tares to be tares, when they are grown up to blade and fruit. And therefore Master Cotton at the last, confesseth that even these tares (unknown hypocrites) (according to his own exposition ) ought to be suffered in the church of Christ to the harvest or end of the world.

I cannot but wonder how Master Cotton should once imagine, that it might possibly stand with the order, piety, and safety of the profession of Christ Jesus, that such a generation of known hypocrites should be perpetually suffered.

Doubtless the Lord Jesus was not of Master Cottons mind, who so vehemently warned his followers to take heed of the leaven of hypocrisy. Beside, if known hypocrites may be suffered and not cast out, Why may not known hypocrites be taken in? And what is then become of the true matter of the church, to wit, true living stones of a spiritual life and nature, so far as outwardly can be discerned?

This assertion hath so foul a representation, that Master Cotton is forced to draw this veil over, and therefore he adds, until the fruits of hypocrites grow notoriously scandalous.

I cannot fathom how these two agree: First, known hypocrites may be tolerated until the worlds end; 2. Tolerated no longer, then until the fruits of the hypocrisy grow notoriously scandalous: For will not all reason and experience ask this question: How comes it that this friend, subject, and Spouse of Christ is now a known dissembler, traitor, whore, unless by some scandalous fruits so declaring and uncasing of them? If the shameful fruits of the unclean person, 1 Cor. 5. were sufficient to denominate him a wicked person, why were they not sufficient to warrant Paul to say, Put away therefore that wicked person from amongst you?

But let us mind the Scripture quoted: If (saith Master Cotton ) foolish Virgins be cast out of the church, the wise Virgins may be found sometimes sleeping as well as they.

Neither good wheat, nor wise Virgins are to be cast out of the church of Christ, while they appear to be so: yet since Master Cotton elsewhere grants, that a child of God (good wheat, and a wise Virgin) may so stand out against the church of Christ (in some passion) that he may be cast out. &c. How much more then ought the tares and foolish Virgins (while so appearing) be excluded?

2. If the wise Virgins be received into heaven, as the foolish shut out, will it not evidently follow (even the contrary to that for which Master Cotton allegeth this Scripture) to wit. That when hypocrites are discovered, they are to be kept out, and consequently to be cast out of the church of Christ? except Master Cotton will say, that the kingdom of Christ on earth, may receive and keep in her bosom such stinking weeds, declared so to be, which the kingdom of Christ in heaven abhors.

Who questions, but while the hypocrisy of these foolish Virgins lay hid in their empty vessels, that outwardly they appeared as wise as the wise Virgins? But when the fruits of their hypocrisy discovered them to be fools, how can Master Cotton (according to the truth as it is in Jesus ) affirm, that foolish Virgins (known hypocrites) are to be kept in and not cast out of the church of Christ unto the end of the world?

O how contrary is this to the very fundamentals, essence, nature and being of a church or Spouse of Christ Jesus, which is (by the confession of Papists and Protestants ) a society of wise Virgins, visibly Saints holy and faithful persons, a society of such persons as outwardly profess to love Christ Jesus uprightly ( Cant. 1.) and to be espoused to him, 1 Cor. 11.

Yea, and how contrary is this to the nature of Christ Jesus, whose heart is all one fire towards the daughters of Jerusalem (Cant. 4.) and how contrary to the charge, that great and solemn charge of the Lord Jesus to all his followers, to take heed of that leaven which is hypocrisy, which if suffered, will leaven the whole lump, and render the garden and spouse of Christ a filthy dunghill and whore-house of rotten and stinking whores and hypocrites.

MAster Cotton here endeavors to prove (as many have done before) that the Field which the Lord Jesus interprets the world, was meant by him to be the Church, as he is said to love the world, John 3. to be propitiation for the sins of the world, 1 John. 2.

In these and many other places of like nature, it pleaseth the Spirit of God to set forth his love to mankind, distinct from all other creatures: As also the impartiality of his love, calling his chosen out of all sorts of sinners, mankind all the world over: and yet it cannot be denied, but that the Scriptures speak frequently of the world and of the church in a far distinct and contrary acceptation. So, as when he nameth the church, it cannot signify the world; and when the world, he cannot be said to intend the church, the reasons therefore on either side must be expended and weighed in the fear of God, why the Field here called by Christ the world, cannot be intended to be the church of Christ.

Your right distinguishing, is a right dividing of the word of Truth; but (saith Master Cotton ) it cannot be the world in proper signification; for which he aleadgeth three reasons.

First. Because there had been (saith he) no place for the servants wonder at the appearing of the tares verse 27. for what wonder that the world should be so full of fornicators, &c? Was it ever otherwise?

It is true, that the world lieth in wickedness, and is full of fornicators, idolaters &c. and yet it was some thousands of years when the world was not full of Christian, that is, anointed, or holy fornicators, holy idolaters &c. That is indeed and truth Antichristian, and that alone is the point in question, about which this answer of Master Cotton hovers, but comes not near it. This is indeed a most dreadful and wonderful point of the wisdom, justice, and patience of God, so to suffer so many millions of men and women, to arrogate to themselves the name and profession of the most holy living God, and his holy Son Christ Jesus, to be called Christians, anointed or holy, and yet upon the point to hate the holiness, truth, and spirit of Christ Jesus.

This is doubtless to me (what ere Master Cotton imagines) a wonderful mystery in all Ages since these tares were first sown, to see, I say, so many millions of holy idolaters, holy murderers, holy whoremongers, holy thieves &c.

The blasphemy of this is so wonderful and dreadful, that I cannot sufficiently wonder at him that wonders, not how this comes to pass.

The like I answer to his second Reason, that it is true that we read not that ever any of the Ministers or Prophets of Christ ever essayed to pluck up all such vicious notorious persons out of the world, as they demanded concerning the tares, for then indeed as the Spirit implies, 1 Cor. 5. the whole state of the world would be overthrown; but yet this hinders not, but there may be a desire in God's servants to pluck up this or that sect or sort of people, Jews, Turks, or Antichristians.

Dear Truth, you make me call to mind the desire of Christ's disciples, that fire might descend from heaven, not to consume all fornicators, idolaters, all cruel and unclean persons out of the world, yet that particular, unmerciful, superstitions Town of the Samaritans, they desired that fire might come from heaven and consume them.

Indeed this desire of the disciples is no strange desire, for what else do All they desire, which permit not in the civil state, any Religion, worship or conscience but their own? Nay far beyond that, were the whole worlds neck under their imperial yoke (the many millions of millions of blasphemers, and idolaters of all sorts) if they will not be convinced at their word, must be cut off from all natural and civil being in the world, by Fire and Sword.

His third reason is, That the discusser reckoned up as parallel goats and sheep, wheat and tares (as generally, said he, others do) and he addeth, that in the purest church after the ruin of Antichrist, there shall be goats and sheep, wise and foolish Virgins, until the coming of Christ to judgment, Mat. 25.

Although the discusser spake of that eternal separation between wheat and tares, sheep and goats approaching; yet he never said, that the tares and goats signified hypocrites in the Church, which is the point in question: Nor dare I subscribe to that opinion, that after the destruction of Antichrist, when purest times of the church shall come, that there shall be such a mixed estate in the church of Christ, until the coming of Christ to judgment.

For first, Although goats were clean for food and sacrifice, yet it is apparent, that as they are for the left hand, So they are visibly known by every child, where goats and sheep are kept. And to image that visible hypocrites, such as tares goats, unprofitable servants, foolish Virgins &c. shall in a mixed way make up Christ's churoh, and that in the purest times of the church, of which there are so many and wonderful prophecies, is to me not only to frame a church estate point blank cross to the purity of those churches, but even to the first Apostolical churches, yea and against that frame of church estate in New England, where Master Cotton hath professed (though now it is said the door is wider) against▪ receiving in such members as are visibly foolish Virgins, goats &c.

Master Cottons second answer is, that if the Field be the world, as the tares Antichristians and false Christians, yet they were first sown in the field of the church.

Not so: for although there might be many infirmities and distempers, yea some great corruptions in the first Christian body the church of Christ; notwithstanding that Antichrist is an Apostate, yet it will not follow, that the tares were first sown in the true church, because Satan might easily raise up some professors of the name of Christ, which the true church would never admit. And as Satan might raise up persons, congregations, worships, which were not according to Christ; So might he easily raise up churches, congregations and societies of such tares with whom the churches of Christ might refuse society. So saith John, There are many Antichrists, whom yet we cannot well imagine that they were in the churches of the Lord Jesus.

There came false Apostles to the Church at Ephesus, but yet that church examined and found them liars. And so long as the churches were watchful, those tares kept in the world. But when the churches began to be sleepy, the Tares might undiscerned creep into the church

This may be as well, as when Apostates fall off from the church, go out from it, because they were never of it: and also as well as that the church of Christ may drowzily neglect to purge out the old leaven of persons and things, which may soon overspread and over-run the whole lump and garden of the church of Christ, until it be turned again into one common field of the world together.

Master Cottons third answer is, That Antichristians must not be tolerated unto the end of the world, because God will put it into the heart of faithful princes to hate the whore; and after that, we read of a visible state of New Jerusalem before the end of the world, Rev. 20. 21, 22.

It is not said, that those princes that shall hate the whore shall be faithful princes: and since Master Cotton seems to hold that by way of ordinance (and so in obedience ) the Kings of the earth shall with the sword destroy Antichrist, I desire his proof for any such prophecy. For,

1. It is not said, that God will put it into their hearts, to hate the whore. And we find that they shall hate the lamb, as well as hate the whore. For they shall make war with the lamb, and the lamb shall overcome them, as comes to pass after the ruin of the who • e, Rev. 19.

2. Judgment may be executed upon the whore by way of mutual judgment each upon others, when in the midst of their spiritual whoredoms, and drunkenness with the Saints blood, they shall fall out with the whore (as useth to be in whoredom ) and turn their whorish loves into outrageous fury; and the very description of their fury looks this way, for it is not the property of sober and faithful men (though repenting of their whoredoms) to make a woman naked (though a whore ) and to eat her flesh, as it is said, those shall do.

But grant (as we most hopefully do) the whores consumption by the ten horns of the Beast, and the flourishing of new Jerusalem upon the earth ( Rev. 20. 21, 22.) before the end of the world (all which are great disputes among the people of God ) yet I judge it necessary that two or three queries be satisfied for the further clearing of the holy mind of the Lord in this particular.

1. Whether (as some have and do argue) the end of the world in this Parable and other Scriptures do expressly and undeniably signify the end of the world and judgment -day literally, and not some other mystical period of time, since the word 〈 in non-Latin alphabet 〉 (usually translated world ) is of various signification, and sometimes signifies and Age.

2. Whether those ten Kings which shall destroy the whore, shall be absolutely Christian, true Saints, followers of Jesus they and their Armies, or else remaining Antichristian horns of the Beast, shall yet execute the judgment of God upon the great whore: as Jehu remaining both hypocritical and idolatrous, yet dashe out the brains of that great whore Jezebel, and executed judgment upon Baals Priests: yea and even as Henry the eighth tumbled the Pope out of his chair in England, and thousands of his Popelings with him, he suppressed and threw the whore Jezebel the church of Rome out of England's window, and yet continued to burn the Saints of Jesus upon his six Popish and bloody Articles.

3. Whether that mighty Army of Gog and Magog, which is mustered up after the thousand years reign of Christ, be not in part made up of the • en horns, even after the whore of Rome's consumption (as before in Henry the eighth his case) which horns with their people's Christ will have yet to be tolerated as Tares in the field of the world, though not in the Church of Christ.

What think you of Master Cottons grant, that the first fruits of Antichristians may be tares sown in the field of the church, which afterwards grow to be Briars and Thorns?

I observe that to be tares, of Antichristian worshippers, and briars and thorns (oppressers and persecutors ) are both of them of a false and Antichristian nature, which ought to be far from imitation of the Rose of Sharon, or the Lily of the valleys.

But 2. Are there no tares, that is, hypocrites, but in the church; and must all the briars and thorns (oppressors and persecutors, &c.) have no root from the wild world, but from the garden of Christ's church?

Now whereas it was urged, that it stood not with the wisdom and love of Christ, interpreting this parable, and opening what the field was, to call the field the world, when he meant the church: Master Cotton answers, that Paul by the same wisdom useth the same word, 2 Cor. 5. God was in Christ reconciling the world unto himself.

Paul in using that figure of the world for all sorts of men in the world, doth not undertake to interpret a Parable, which before he had proposed unto (and at the request of) the Corinthians, as the Lord Jesus doth at the request of his disciples.

And where Master Cotton saith, that it is no more an improper speech to call the church the world, then to speak of Christ as dying for the world, when he died for the church.

I find it not to be said, that Christ died for the world, but grant that it hath pleased the Lord in his most infinite wisdom, to cause the term of the world to be used in various significations; yet let any instance be given of any Scripture, wherein the Lord opposing the church to the world, the wheat to tares, doth not distinguish between the church redeemed out of the world, and the world itself, which is said to lie in wickedness, and to be such as for which Christ Jesus would not pray, John 17.

IN this Chapter was urged the scope of the Lord Jesus, to wit, to foretell the Antichristian state opposing the true Christian church and worship as also to comfort and strengthen the hearts of his followers, against the grievances ari • ing therefrom; and where it was urged that the church consisteth only of good ground, and that the three sorts of Bad ground visibly so declared, are properly in the world, and not in the church, Master Cotton answers,

First, Did not Christ preach to all these sorts of hearers in the church of the Jews?

That national church of the Jews, in its first visible constitution, consisted only of good ground. Now that the other three sorts of hearers were in the church of the Jews, it was an accident and corruption: when they grew incurable, and received not the admonitions of the Lord, by the Lord Jesus and his servants, preaching unto them, the Lord cast them out of his sight, destroyed that national church, and established the Christian church.

Now what is this to the permitting of known hypocrites in the Christian church to the worlds end? since that the proper seat of known hypocrisy, and of all other wickedness, is the world, which indeed properly consisteth of the three sorts of Bad ground, as the church and Garden of Christ, of the honest and good ground.

But further, If (saith Master Cotton ) the children of the church -members be in the church, then they growing up to years, become some of them like the high-way, and some like the stony, and some like the thorny ground.

Admit the Christian church were constituted of the natural seed and offspring (which yet Master Cotton knows will never be granted to him, and I believe will never be proved by him:) yet he knows, that upon the discovery of any such portion of ground in the church, the church is bound to admonish, and upon impenitency (after admonition ) to cast them into the world, the proper place of such kind of hearers and professors.

Master Cotton proceeds to a third answer, to wit, Though it be not the proper work of the church to bring up their own children to become the sincere people of God, And Christ hath given his Church and his Gospel preached to it, to lie like leaven in three pecks of meal, till all be leavened, Mat. 13. 31. And he hath given Pastors and Teachers, as well for the gathering of the Saints, as for the edification of the Body of Christ.

I answer, the proper work of the Pastors and Teachers, is to feed the sheep and flock, and not the Heards, the wild Beasts in the world. And although it is the duty of parents to bring up their children in the nurture and fear of the Lord; yet what if those children refuse to frequent the Assemblies of the Church, and what if those three sorts of bad ground or hearers will not come within the bounds of the Pastors and Teachers feeding; hath not the Lord Jesus appointed other Officers (in the same Ephes. 4.) for the gathering of the Saints, that is sending out of the Church of Christ, Apostles, or Messengers, to preach Christ Jesus to the three sorts of bad ground, to labor to turn them into good ground?

But alas, to salve up all this, the civil sword is commonly run for, to force all sorts of ground to come to church, instead of the sending forth ( Rom. 10.) the heavenly sowers, according to the Ordinance of Christ Jesus.

But what say you to his fourth answer, viz. There is no such Resemblance between the high-way-ground and good ground, as between the Tares and the wheat, nor would the servants wonder at Tares in the high-way, nor ask about their plucking up.

I answer, Let the high-way, stony, and thorny ground be considered in their several qualities of profaneness, stouiness and worldliness, and all the sons of men throughout the whole world naturally are such; and tis no wonder, nor would the servants of Christ be so troubled, as to desire their plucking up out of the world. But yet again consider all these sorts of men as professing the name and anointing of Christ Jesus in a false and counterfeit Antichristian way, and then it may well be wondered, whence such monstrous kind of Christians or anointed ones arose: And God's people may easily be tempted rather to desire their rooting out of the world, then the rooting out of any such sorts of ground or men professing any other Religion, Jewish, Mahometan or Pagan, Antichristian and false Christians being more opposite to the kingdom of Christ Jesus, and more dangerous, by how much more a counterfeit and Traitor is worse then a professed Fox, an Antichristian (whether Papist or Protestant ) worse then a Jew, a Pagan, Whether Indian, Turk or Persian.

THese tares (saith Master Cotton ) are not such sinners as are opposite and contrary, for then none should be opposite or contrary but they.

I acknowledge (as Master Cotton here observeth) two sorts of persons opposite and contrary to Christ Jesus and his Kingdom.

First, All sorts of sinners scandalous in their lives and courses.

2. More especially opposite in point of Religion and worship, as all idolaters, and especially Antichristians.

Now every man by nature, the best and wisest, is opposite and contrary to Christ, his word and kingdom; but an idolater and Antichristian is more especially opposite to his glorious Name, Truth, and Ordinances.

And therein properly lies the mystery of iniquity, brought in by the man of sin, that lawless person, 2 Thess. 2. most opposite or contrary to Christ Jesus the Son of God, and Son of Righteousness.

But this is a begging of the question (saith Master Cotton ) for the question is about visible worshippers, such as were discovered and declared to be what they were, as well by their fruit as by their clads, and therefore again (saith Master Cotton ) these tares were the seed and children of the Devil; for why should they be called the seed of the One, and the children of the Other?

I answer, the Lord Jesus distinguisheth, thus, He that soweth the good seed, is the Son of man; and the good seed are the children of the Kingdom: he that soweth the tares is the devil, and these tares are the children of the evil or evil one; Hence by way of opposition, these children of evil or evil ones being visibly such as are opposite to the children of the kingdom, they cannot be hypocrites in the church, until they are discovered: These children therefore of the evil one opposite to the visible kingdom, and so to visible Christ Jesus in point of his kingdom, church, and worship (though they be the children of the devil in a sense, yet) can they be no other, but the children of the false Christ or Antichrist, in the way of a false church and worship.

Yea but lastly (saith Master Cotton ) that word 〈 in non-Latin alphabet 〉 translated the children of the wicked one or wickedness, will agree to hypocrites.

It will indeed, if we respect their inside, which is only visible to the invisible King, as Judas in his profession: but it cannot agree to such hypocrites as are undiscovered by their fruits in the church, but unto such hypocrites as are discovered in their blades and fruit, and so consequently are not fit to live with other sinners in the world: I doubt not but Master Cotton will say, That although a member of a Church prove a thief, adulterer, murderer, in the eyes of a Brother, that sees and knows his secret wickedness, yet that brother is censurable as a slanderer, if he should report these evils, though to the Church, until according to visible order he could produce good proof and evidence.

MAster Cotton here seems to me (with the Familists ) to confound heaven and earth together, the matters of Worship, and Ordinances of Religion, with the affairs and businesses of this life: for saith he, such as stand for the kingdom of Satan (as all evil men do) they stand in opposition to the Kingdom of Christ.

Master Cotton is not now to be taught the distinction between the church and Commonwealth; nor that a national church is not of Christ Jesus his institution: yet as this discourse strongly inclines to erect a national church, so doth this present answer to the confusion both of Church and Commonwealth.

It is true, a covetous Jew, that blasphemeth Christ Jesus, stands for Satan against Christ. But by his covetousness in one kind, as covetousness is opposite to Righteousness and contentation, &c. and for Satan against Christ in another sense, that is in a Religious and Spiritual sense, as he prefers Moses before Christ Jesus, and denies the true Messiah to be yet come in the flesh.

A cruel Turk stands for Satan against Christ, by his cruelty in one sense, to wit, in opposition to Christ's mercy, gentleness, patience, &c. but by his belief in Mahomet, preferring him before Christ, he opposeth him in his Kingdom and Worship.

To come nearer, a drunken English, Dutch or Frenchman, stands for Satan against Christ, as their drunkenness is opposite to Christ's sobriety, temperance, &c. but against Christ in another sense, as they profess the ways of Antichristian idolatry and superstition: And not to observe this distinction, is (with some Familists ) to run upon quick-sands of confounding the spiritual kingdom of Christ Jesus, his worship and ordinances, with the kingdoms of this world, and the common affairs thereof in natural and civil consideration.

But though Christ (saith Master Cotton ) should command other offenders to be let alone beside Antichristians, yet he should not contradict any ordinances for the punishment of offenders &c. because, saith he, No law of God, nor just law of man commands the the rooting out of hypocrites, though the church be bound to endeavor (as much as in them lies) to heal their hypocrisy.

Hypocrisy discovered in the fruit of it, is not to be let alone in the church or State: For neither church of Christ nor civil state can long continue safe, if hypocrites or traitors (under what pretence soever) be permitted to break forth in them, without due punishment and rooting out; this hypocrisy being especially that great sin against which Christ Jesus so frequently and so vehemently inveighed, and against which he denounced the sorest of plagues • nd judgments.

By whose command, and by what means and ordinances, by whose power and authority, but by the command, means and power of Christ Jesus?

And I further ask, If faithful admonition be not one good means of healing, and if that lie not in the churches power; and if the hypocrite after faithful admonition once or twice, submit not to the voice of Christ Jesus, I ask where the Lord Jesus commandeth to make a stop, and not to cast forth and reject whomsoever willfully obstinate?

Doubtless (dear Truth) many will be apt to say Master Cotton intends secret and close hypocrisy.

And I doubt not but himself will say, That this is not our question, but of known and unmasked hypocrisy, as himself hath formerly declared, and such as here he expresseth come under ordinances of healing.

But further (saith Master Cotton ) it is not true, that Antichristians are to be let alone until the end of the world, Why? Because Christ commanded excommunication, &c.

I am astonished, and wonder why Master Cotton here speaketh of excommunication, a spiritual ordinance of Christ Jesus in his spiritual kingdom or city, when the dispute only concerns temporal excommunication or cutting off? Let them alone, that is, in civil State?

I wonder also how he should imagine the discusser in this Chapter to affirm, that Antichristians are to be let alone in the church unto the end of the world, when it was the very scope of his argument in this Chapter, to prove, that the speech of Christ Jesus, [let them alone] must needs be understood of letting idolaters and Antichristians alone in the civil state, and in the world, because otherwise, if he had meant, [Let them alone in the church ] he should contradict himself, who hath appointed means for the disturbing and purging out the corrupt leaven both of persons and practices out of his church and kingdom.

The same answer indeed will easily be returned to his last supposition of any Popish spirit conspiring against the life of King and Parliament. The whole scope of this book professeth, and in this Chapter the discusser professedly argueth, that Christ Jesus hath appointed that civil offenders against the civil state, ought not to be let alone.

But Master Cotton adds, If Popish Priests and Jesuits be

The exposition of this Scripture will be further examined in the sequel, and found no true exposition▪ That Rivers and fountains of water drive the sea up and down: For rivers and fountains however they come from the salt-water, yet lose they the savor of the salt-sea, and yield a savor of the earth through which they make their passages; and again they run into the sea, and are themselves driven up and down, and swallowed up in the sea: Nor will it be found a true exposition according to Godliness and Christianity, which commandeth patience and waiting, not fire and sword to gain sayers and opposites: Nor lastly, will it be found a true exposition agreeing with Master Cottons own profession in some passage of this book, wherein he holds forth great toleration and gentleness to other consciences, both English and Barbarians.

IN this Chapter Master Cotton affirms, that hypocrites (even) they that are discerned to be such, yet they are not to be purged out, except they break forth into such notorious fruits of hypocrisy as tend to the leavening of the whole lump: for otherwise (saith he) we may root out the best wheat in God's field, &c.

I answer, s •••• hypocrites and all hypocrisy is so odious in God's sight, and so vehemently inveighed against by Christ Jesus, what should be the cause why the leaven of the Pharisees, which is hypocrisy, should find greater favor and connivence in the church of Christ, then the leaven of any other sin, since all ought to be purged out? 1 Cor. 5.

2. Contrary to what Master Cotton saith, [to wit, That no man merely for hypocrisy and want of life and power of Godliness ought to be proceeded against] the Spirit of God by Paul saith, That such kind of professors of the name of Christ should arise, that should pretend a form of godliness, but not show forth the power thereof, from which he commandeth us to turn away, 1 Tim. 3.

But Master Cotton excepteth, Except (saith he) they break forth into some notorious scandalous fruits of hypocrisy.

How shall an hypocrite be discovered and known to be an hypocrite or traitor in church or civil state, but by some such notorious scandalous fruits as tend to the leavening of the whole lump? Come to particulars; was Judas, Ananias and Sapphira, Simon Magus, Demas, or any other discovered to be Hypocrites, when they broke forth into treachery, lying, covetousness? and might the church proceed against such? If it be denied, I ask to what end the Lord hath given those holy rules of admonition? &c. will it prove ought but profaning of the name of the Lord, to pretend our clear discerning of the Scripture and ordinances, and not to practice them? If it be yielded against these fruits of hypocrisy, discovering men to be hypocrites, why do we plead for a dispensation, and (not for the wheat of the Field, and flowers of the garden, but) for the most stinking and loathsome tares and weeds to be continued in the holy garden of Christ Jesus?

But many hypocrites (saith Master Cotton ) fall not within the censure of that Scripture, 2 Thess. 3. 6. Withdraw from every brother that walketh disorderly; for many hypocrites follow their callings, and are so far from being burthensome unto others, that they are after choked with the cares and businesses of the world, and yet are not behind in liberal contribution to pious uses.

But is not this halting between God and Baal? yea is not this pleading for Baal, for hypocrisy, hypocrites and dissemblers, false and Antichristian counterfeits, to be permitted not only in the wilderness of the world (which I contend for) but also even in the Garden, House, Bed, and bosom of God? What if men be civil and follow their callings? Men that know not God, so do. What though they be liberal to pious uses (millions of Papists are and have been so according to their consciences ) when as yet they are choked with cares and businesses of this world?

How express is the charge of the Lord Jesus, to with-draw from such, notwithstanding their form of Godliness, and contribution to Godly uses, when they declare not the power of godliness, 1 Tim. 3. 2. Not to eat with them, and therefore to separate from such a brother as is covetous, 1 Cor. 5. as well as from an idolater, drunkard, &c.

The Church of Christ is a congregation of Saints, a flock of sheep, humble, meek, patient, contented, with whom it is monstrous and impossible, to couple cruel and persecuting lions, subtle and hypocritical Foxes, contentious biting dogs or greedy and rooting swine, so visibly declared and apparent.

IN this Chapter four answers were given by the discusser to that great objection of the mischief that the Tares will do in the field of the world, if let alone and not plucked up.

The first was, That if the tares offend against Civility or civil state, God hath armed the civil state with a civil sword, &c.

Master Cotton replies, what if their conscience incite them to civil offenses?

I answer, the conscience of the civil Magistrate must incite him to civil punishment, as a Lord Major of London once answered, That he was born to be a Judge, to a Thief that pleaded he was born to be a thief. If the conscience of the worshippers of the Beast incite them to prejudice prince or state, Although these consciences be not as the conscience of a thief (commonly convinced of the evil of his fact, but) persuaded of the lawfulness of their actions; yet so far as the civil state is endamaged or endangered, I say the sword of God in the hand of civil Authority is strong enough to defend itself, either by imprisoning or disarming, or other wholesome means, &c. while yet their consciences ought to be permitted in what is merely point of worship, as prayer, and other services and administrations.

Hence the wisdom of God, in that 13 Rom. (reckoned by Master Cotton the Mag • a Charta for civil Magistrates dealing in matters of Religion ) I say, there it pleaseth God expressly to reckon up the particulars of the second table, chalking out (as it were) by his own finger, the civil sphere or circle, in which the civil Magistrate ought to act and execute his civil power and Authority.

The second answer of the discusser was, that the church or spiritual City hath laws and Armories to defend itself.

Master Cotton excepteth, saying, That if their members be leavened with Antichristian Idolatry and Superstition, and yet must be tolerated in their idolatry, and superstitious worship, will not a little leaven leaven the whole lump? and how then is the church guarded?

The question is, whether idolatrous and Antichristian worshippers may be tolerated in civil state, in the City, in the Kingdom, &c. under any civil power: Master Cotton answers no, they will do mischief. The reply is, against any civil mischief (though wrought conscientiously ) the civil state is strongly guarded. Secondly, Against the spiritual mischief, the church or City of Christ is guarded with heavenly Armories, wherein there hang a thousand Bucklers▪ Cant. 4. and most mighty weapons, 2 Cor. 10. In the church of Christ such worshippers ought not to be tolerated, but cast out, &c.

That is true, saith Master Cotton, but yet their leaven will spread.

I answer, What is this, but to make the most powerful appointments of Christ Jesus, those mighty weapons of God, terrible censures and soul- punishments in his kingdom, but as so many wooden daggers and leaden swords, children's Bull-beggars, and scarcrows, and upon the point so base and beggarly, that without the help of the Cutlers shop or Smiths forge, the church or kingdom of Christ cannot be purged from the leaven of idolatry and superstition?

Me thinks the Lord Jesus was of another mind▪ Mat. 18. when he accounted it sufficient to cut off the obstinate, Let him be as a Gentile or publican: and in the very similitude of leaven (here used by Master Cotton) Paul counted it sufficient to purge out the leaven, 1 Cor. 5. if that evil person were put away from the midst of them, that is, from their holy and spiritual society. Paul never asks (as Master Cotton doth) since we have not to our spiritual arms, arms of flesh, and a civil sword to help our spiritual, how shall the safety of the church be guarded?

But let's proceed. The third Answer was, That the elect cannot be finally deceived: Master Cotton replies. It is true, but God provides means of preservation, &c. And Jezebel's tolerating in Thiatira made the church guilty.

This Argument was not used in derogation of God's means, spiritual in spiritual things, civil in civil, &c. but by way of supposition of the worst, as Job spake in another case, How helpest thou the Arm that hath no strength? Not but that in ordinary submission to means, man ought to help the Lord against the mighty. The sum is this, rather let the Lord alone to help himself without means, then to help the Lord to save his elect (who cannot by virtue of his love and decree finally be deceived) by any such means as are none of his own appointing.

2. It is true, that the church at Thyatira, tolerating Jezebel to seduce, was guilty, yea and I add the City of Thiatira was guilty also if it tolerated Jezebel to seduce to fornication. But what is this to the point of the issue [to wit, Whether the City of Thiatria should be guilty or not in tolerating Jezebel in that which the City judgeth to be idolatry and false worship? Jezebel's corporal whoredoms (sinning against civility or state of the City ) the City by her Officers ought to punish, lest civil order be broken, and civility be infected &c. but Jezebels spiritual whoredoms, the civil state ought not to deal with but (there being a church of Christ then in Thiatria, and the spiritual whoredoms there taught and practiced) I say the church in Thyatira, which in the name and power of Christ was armed sufficiently to pass and inflict a dreadful spiritual censure, which God will confirm and ratify most assuredly and undoubtedly in heaven.

Two reasons more were alleged out of the Text. The first was, that by plucking up the tares, the good wheat itself by such hurries and persecutions about Religion, should be endangered to be plucked up; which Master Cotton salveth thus: to wit, If God's people themselves, for their idolatry and superstition, should be cut off, it will be for warning unto others, &c.

Oh ungodly, unchristian, that is bloody and Antichristian doctrine, by which (under pretence of punishing heretics, schis • aticks, and seditious persons) the Son of God, the Lord of Lord's, and King of Kings, hath so many millions of times, in his servants been persecuted, slain, and crucified! As for the world, it lies in wickedness, is a wilderness of sin over-grown with idolatry and superstition. The Antichristian (falsely called Christian world) in most abundant and over-flowing measure hath wondered after and magnified the Beast, Rev. 13. The two witnesses prophesy in sackcloth against this beast, in all parts of his dominion, by whom also they are persecuted and slain, and yet we read not that they judge or censure, or fight for themselves with any other weapons then by the word of their prophecy, the blood of the Lamb, their patient sufferings, the not loving of their lives unto the death.

The second reason out of the parable was, That the▪ Angels of God have in charge to bundle up these tares for the burning. Master Cotton replies two things. First, so these Angels will gather into bundles for the burning murderers robbers, &c. who are not yet to be tolerated.

I answer, If a man call Master Cotton murderer, witch, &c. with respect to civil matters, I say the civil state must judge and punish the offender, else the civil state cannot stand, but must return to barbarism. But if a man call Master Cotton murderer, witch &c. in spirttual matters, as deceiving and bewitching the people's souls, if he can prove his charge, Master Cotton ought to give God the glory, and and repent of such wickedness. If he cannot prove his charge, but slander Master Cotton, yet is the slander of no civil nature, and so not proper to any civil court, but is to be cast out (as we see commonly suits of law are rejected, when brought into Courts which take no proper cognizance of such cases.)

What relief then hath Master Cotton or any so charged in this case?

The court of heaven, the church of Christ, calls such a slanderer to repentance (whether he be within the church or without, though orderly proceeding lies only against him that is within) If he be obstinate, how dreadful is the sentence against such a slanderer, both in earth and in heaven? how dreadful the delivering up to hardness of heart (a greater plague on Pharaoh, then all the devouring plagues of Egypt ) how dreadful the delivering up to Satan, the paw and jaw of the roaring Lyon (infinitely far more terrible, had we eyes to see it, then to be thrown with Daniel to the devouring Lyon: ) There is no reason in the world therefore, for thieves and murderers to be tolerated unto the last day without sentence and punishment, because transgressors against spiritual state may be tolerated to live in the world, yet punished for spiritual transgression with a greater censure and sorer punishment, then if all their bones and flesh were racked and torn in pieces with burning pincers.

Master Cotton and others will say. The idolaters and seducers were censured spiritually under Moses, and yet were they also put to death.

I desire Master Cotton to show me under Moses, such spiritual censures and punishments beside the cutting off by the civil sword: which if he cannot do, and that since the Christian Church antitypes the Israelitish, and the Christian laws and punishments the laws and punishments of Israel concerning religion, I may truly affirm, that that civil state which may not justly tolerate civil offenders, &c. yet may most justly tolerate spiritual offenders, of whose Delinquency it hath no proper cognizance.

Lastly, Master Cotton urgeth, that 〈 in non-Latin alphabet 〉 (2 Thess. 2.) should rather be translated presence then coming.

Admit it (though many able translators in divers languages rather translate it coming ) and that Antichrist shall not be consumed by the breath of the mouth of the Lord Jesus before his last coming to judgment; yet then Master Cotton must give another interpretation of this end of the world, and the Angels, and the fire, then is usually given: however the tares shall be bundled up for the everlasting burnings, and are at present under a dreadful sentence and punishment, and therefore (not offending in civil things) the civil state may the better tolerate them in matters of religion and conscience; and Paul himself (if opposed by them) might the better wait with patience, if God peradventure will give them repentance &c.

IN this Chapter, those three particulars by which the Ministers of Christ are commanded to let the Tares alone, Master Cotton evades by calling them so many slippery evasions, &c.

I believe neither the interpretations nor the intentions of the Author were evasive: for a faithful witness will not lie though a false witness will utter deceit; however the fire shall try. The truth is, the greater part, and especially the former of Master Cottons answer in this Chapter, comes not near the point of the issue, for that is not whether the Saints may pray or prophecy against idolaters and false worshippers, but whether or no for their present temporal destruction and extirpation.

Unto this Master Cotton saith, Yes, for the present destruction of some or other Antichristian idolaters in every age: and he adds, it might as well be said, that a Minister of Christ should not denounce present or speedy destruction to any murderers, whoremongers, &c. because though some of them may fall under grievous plagues, yet there will never want a company of such evil doers, until the great harvest or end of the world.

Again, saith he, Though a Minister denounce not present destruction, yet he cannot let them alone, no more then the feller of an Oak, that gives many a stroke before the last, &c.

2. It is not credible (saith he) that some of the Angels that pour out their vials upon the Antichristian state, shall not be Ministers: And when the ten horns shall burn the City of Rome, it is not credible, that they will do it without some excitement from the Angels.

The instance brought of murderers, whoremongers &c. is most improper, because we all agree that present corporal or civil punishment is due to murderers, whoremongers, &c. and other like transgressors against the civil state of all Nations and people's all the world over, and this in all Ages and Times: but Master Cotton himself acknowledgeth, that many prophecies and periods are set for the continuance of the Antichristian state, and the idolatry and desolations thereof, and that those perieds shall be accomplished before the judgment day: nor will it appear that those ten Kings that shall in the fulfilling of this prophecy burn the whore, shall do it by way of ordinance and obedience to God's command, otherwise then he permitted Nebuchadnezzar and Cyrus, and other Tyrants of the world (as the fishes of the sea one to devour and swallow up another.) And for that instance of the wood-man selling of the Oak, I grant that the prayers of the Saints▪ hasten the whores downfall, and the opening of these prophecies make way for God's time; but what is this to a present downfall before the time appointed?

Again, That it is not credible but that some of the Angels should be messengers of the Gospel, I answer, Master Cotton knows that the English word messengers, and the Greek word Apostles, are the same; but no such messengers Master Cotton allows of: And that the word messengers in the Apostles sense should imply. Pastors and Teachers (which Master Cotton now only allows of) I find not in the Testament of Christ Jesus. That those Angels should be the witnesses, and the Prophets in sackcloth, seems more credible.

And I may well affirm the contrary to Master Cottons credible, that it is incredible that any servant or messenger of the King of Peace should stir up the civil Magistrate to cut off those by the civil sword, whose repentance he is bound to wait for with patience, bearing in the interim their oppositions and gainsayings, 2 Tim. 2.

It is most true, according to the testimony of Christ Jesus (and most contrary to the tenets and practice of the Romish bloody Popes, and their followers ) that Christ's Ministers are wisdoms Maidens (Prov. 9.) sent forth in heavenly Beauty and chastity, with meek and loving, yet vehement persuasions, to call in the foolish of the world to partake of wisdoms dainties: but (dear truth) deliver your mind concerning the last passage, to wit, Elijah's act in stirring up Ahab to kill all the Priests and prophets of Baal: This act (saith Master Cotton ) was not figurative, but moral; for (saith he) Ahab could not be a figure of Christ, nor Israel after their Apostasy, a type of the true Church: Beside, blasphemers ought to die by the law, and Ahab forfeited his own life, because he did not put Benhadad to death for his blasphemy, 1 Kings 20.

Christ Jesus is considered two ways, Christ in his person, and Christ mystical in his church, represented by the Governors thereof. Some say, that Israel was not in Ahab's time excommunicated and cut off from God's sight, until their final carrying out of the land of Canaan, 2 Kings 17. and that Israel remained (though none of God's in respect of her apostasy, yet) God's in respect of covenant, until the execution of the sentence of excommunication or divorce: And therefore that Ahab, as King of Israel, God's people (until Israel ceased to be Israel ) was a figure of Christ, that is, Christ in his presence, in his governors, in his church, though fallen to idolatry under admonition, not yet cast off.

But (2.) grant the church false, and Ahab King of a false church, how will it appear that Elijah's Act was a moral act, and so presidential to all Kings and Nations?

Because (saith Master Cotton ) it is moral equity, that blasphemers, and apostate idolaters, seducing others to idolatry, should be put to death; Levite. 24. 16. Deut. 13. 5.

Those Scriptures concern a ceremonial land in a ceremonial time, before Christ; and in the same Lev. 24. the command is equally given for the lamp in the Tabernacle, and the show-bread, as well as for the idolater.

But Benhadad (saith Master Cotton ) was no Israelite, nor was his blasphemy belched out in the land of Israel.

It is most true, that blasphemers in Israel, and blasphemers against Israel and the God of it, were put to death. It is also true in the antitype and substance since the coming of Christ, that blasphemers in Israel, and blasphemers against Israel (the church of God ) are spiritually to be put to death by the twoedged sword coming forth of the mouth of Christ, Rev. 1. and this Gospel -punishment is much more dreadful and terrible, then the punishment of the first blasphemers under Moses or the prephets.

Methinks also, if Ahab were now presidentiall, and that which he should have done to Benhadad presidential▪ then is there now no spiritual or mystical Israel, no spiritual Canaan, but the letter, ceremony, and figure yet in force, and Christ Jesus the mystical and spiritual King of Israel is not yet come in the flesh.

Yea then not only a few in a City or Kingdom (suppose hundreds or thousands ) but millions of millions of blasphemers, idolaters, seducers, throughout the whole wide world, ought corporally to be put to death.

Against this methinks Master Cotton should be▪ and I am sure against this Christ Jesus was, who professed in answer to the rash zeal of his disciples (Luk. 9.) That he came not to destroy men's lives, but to save them: but how relish you Master Cottons interpretation, of Let them alone (which he sees pleaseth some so well) to wit, Let them alone is no precept, but permission?

I answer, If let them alone were only by permission in way of providence, Why is also a word of prohibition added, to wit▪ That such should not be meddled with, for these and these reasons, whereas although God permitteth evil doers in spiritual and eivil state in the world, yet there lies a word of ordinance to purge them out. Here is no ordinance for their plucking up, but for their letting alone, and that in a merciful respect of sparing the good wheat▪ who might be endangered to be plucked up by the roots out of the world, by such rash and furious zeal of plucking up the tares.

MAster Cotton referring the 28 Chapter to former agitations, seems to invite us to pass on to Chapter 29.

Let the 28 Chapter recapitulating the former, and the whole controversies, be referred to the consciences of such to whom these passages by any providence of the most holy wise shall be presented, and let it graciously please the Father of lights, to help all his sons of light, to be truly studious of his truth in the love of it, to cast up all particulars aright in his fear, by the only Arithmetic of his own most holy and unerring spirit.

In this Chapter first ariseth a question concerning the Apostles privacy.

Master Cotton acknowledgeth them to be called to a public Ministry, let others judge then of their privacy.

But they were not sent (saith Master Cotton ) • o the Scribes and Pharisees, and so consequently were to let them alone.

I answer, Let it be considered, how he that grants men are sent to the sheep, can rightly say they have nothing to do with the Wolves and Foxes.