BLeſt be the God of truth and peace (ſweet peace) that once againe, we finde a corner and a few hours to entertaine our ſweet embraces and diſcourſes about that Bloody Tenent of Perſecution for cauſe of conſcience.

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

Dear friends, the longer abſent, meet the ſweeter; andTruth & peace rarely meet in this vale of tears. 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 dayes and vale of tears.

How harſhly were our laſt conferrings entertained by ſome? How were our ſelves 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 ofMany dear Saints of God plead for perſecution: Oh how righteous is it with God to ſend them perſecution! our darlings, whom we have tendred 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 labour, Blackamore-waſhings, and ſo great expence of precious time and ſpirit, in labouring 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 yearne over him, who teares 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 wayes, 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 againe 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 Zions ſake, I will not be ſilent, and know (at laſt) I ſhall prevaile to ſcatter and diſpell the miſts and fogs, that for a while ariſe to cloud and choak us.

Firſt, then, what cauſe ſhould move this ſo able a defendant Quaere why Maſter Cotton leaps over the Epiſtles to the Parliament and Reader. 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 controverſie?

I deſire my Rejoynder 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 Gods people (and of his N. E. Perſecution guilty of the perſecution in old, eſpecially (ſince this Rejoynder) by their Law for Baniſhing ſuch as hold not childrens Baptiſme, and their late fourſcore and ten bloody laſhes to the body of the Lord Jeſus in the ſufferings of his faithful witneſs, Obadiah Holines at Boſton, meerly about that point of Baptiſme. own conſcience and judgement of Independency) have poured forth againſt New Englands perſecuting, &c. He knows what Bars New Englands bloody Tenent and practice may put to his brethrens juſt deſires and ſuits for moderation and toleration, to non-conforming conſciences.

Tis 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 Englands Parliament ſhould ſearch and ſcan his Meditations.

Well, if the name of God were truely 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 practiſed; and he deſire to buy and ſell by one meaſure and to be no otherwaies meaſured unto, then he meaſureth unto others: why ſhould not that renowned Court be more particularly and expreſly 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 Gods moſt holy preſence. Maſter Cotton firſt complaines 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 fals into, in ſome other paſſages, which ſhall be gently toucht 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 fals without him; methinks ſuch a ſtumble in the threſhold ſhould have one ſad conſideration in Maſter Cottons breſt, 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 • he occaſion of •• bliſhing the •• oody Tenent. 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 yeers ſince) and apprehending no other, but that Maſter Cottons Anſwer was as publike, 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 wayes of Admonition, and telling the Church, when Maſter Cotton himſelf in this Book Master Cotton blames the diſcuſſer for not walking in contradictions. 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 practiſe the Lord Jeſus and his firſt Apoſtles or Meſſengers never taught, nor any that are truely their ſucceſſors ever will. But to end this Chapter, in the laſt place, why doth Maſter Cotton complaine 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? Ʋnchriſtian partiality. Is he indeed on the Lord Jeſus mind for the ſparing mens 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 mens 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 ſuchMaſter Cotton complaining of being perſecuted by the diſcuſſer. dealing againſt him? I never heard that diſputing, diſcourſing and examining mens Tenents 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 mens conſciences, nor no other perſecuting, then diſcuſſing, diſputing &c. they ſhould never have needed to have been charged ſo publikely in the face of the world, with the bloody Tenent of perſecution for cauſe of conſcience.

IN this Chapter Maſter Cotton much complaines, that he is charged in the Title to maintaine perſecution for cauſe of conſcience, and profeſſeth, That he would have none be puniſhed for conſcience, unleſs his errour 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 plaine Engliſh, hunting for conſcience; and Maſter Cotton being a ſon of wine (as the Jews ſpeak in their Proverb) is loth to be counted a ſon ofPerſecution in plaine Engliſh is hunting. vinegar, and therefore would avoid the word perſecuting or hunting (as ſomething too wilde and fierce an expreſſion, more ſutable 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 tearm more proper toMaſter Cottons tender conſcience, can hardly digeſt to be a perſecutor, but a puniſher. 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 heretick 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 affirmes 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 Gods Glory, holy zeal, juſt puniſhment of hereticks, 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 controverſie 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 Lambe, 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: untill therefore that perſecutors repent of this bloody Doctrine and practice, they muſt hear (as the men of Judah did) the prophet Iſaiahs thunder, Iſa. 1. Your hands are defiled with blood; waſh you, make you clean. &c.

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 concerne 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 LordAct. 2. 2 Pet. 3. added to the Church ſuch as ſhould be ſaved, and the like figure whereunto Baptiſme now ſaveth us; and concerning the reſurrection that we are ſaved by hope, Rom. 8.

Beſides, are not thoſe firſt foundations, which he ſaith concerne 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 denyed, but that his diſtinction of fundamentals, was moſt dangerous, tending directly to condemne 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 (implicite) Pariſhes compare and partake with thoſe of old?

How far thoſe Churches cannot be cleered from not comming out from the Pariſh-worſhip, from being themſelves (implicitely) Pariſh-Churches (notwithſtanding their Fig-leaves, &c.) and from being perſecutors of ſuch as endeavour to cover their nakedneſs with better clothing, will appear, with Chriſts 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 Miniſtery in England, and to have practiſed the falſe worſhip of the Common Prayer, he labours to clear both, and in particular he ſaith, It is not truly ſaid, that the Spirit of God maketh the Miniſtery 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 finde 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 it ſelf, and the Miniſtery 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 Miniſtery 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 alleadgeth (Ier. 13.) That God will be merciful to his peoples iniquities, and 2 Chron. 30. Gods mercy to every one 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 Ieremy 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 ceremoniall uncleanneſs (about a true worſhip) be brought to prove a promiſe of Gods bleſſing and fellowſhip, to a conſtant courſe of a falſe and invented way of prayer by the Latine or Engliſh Maſſe-book, as ſome have rightly called it?

I anſwer, Ordination or laying on of hands, comprizeth the whole Miniſtery, Heb. 6. wherein if Election or Ordination be falſe, I ſee not how the Miniſtery is true, any more 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 Ordination of Chriſts Miniſtry undfily compared to the coronation of 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 publike 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 patterne of Ezra, Nehemiah, David, Daniel. &c. but with mincing and excuſing. Moreover, in this place of Zechary, 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 torne, foule and filthy.

Laſtly, Theſe were the garments of the Lords appointing, though in a poor and afflicted condition: what is this to a fools cap or coate (the cap or ſurplice) what is this to the office of Ieroboams prieſts, which never were of God, though happily ſome of them might ſtudiouſly give themſelves to attaine 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 Ieroboams child, and happily many others as in theſe our times?

Concerning common prayer, he pleades the time of theirMaſter Cotton pleads for Common prayer. 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 Gods 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 minde, that the diſcuſſer (riding with himſelf and one other of precious memorie (Maſter Hooker) to and from Sempringham) preſented his Arguments from Scripture, why he durſt not joyn with them in their uſe of Common prayer; and all the Anſwer that yet can be remembred 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 Councel of Trent was uſed to do, in his uſing of the Maſſe-book.

Yea but further (ſaith Maſter Cotton) Numbers 20. Moſes uſed an unwarrantable way of propheſying, and yet God Examination of Num. 6. 20. gave water; therefore ſet formes of prayer may bring a bleſſing down.

Moſes his calling was true in a true Church; his failing was in point of paſſion and unbeliefe. 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 fundamentall errour.

The word and prayer are thoſe two great ſervices ofActs 6. 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 maine worſhip of God, let him ſhew 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 errour. 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 flocke 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 puniſhedThree cauſes for which Maſter-Cotton maintaines perſecution. for: to wit, a fundamental errour, 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 withall by the civil ſtate.

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

Secondly, Will Maſter Cotton think that death or baniſhment would be wholeſome and Chriſtian meanes 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 plaine 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 heretick, blaſphemer, ſeducer, &c. yet except they be of Maſter Cottons minde 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, untill 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 troopes of perſecutors in all States, Cities, Towns &c. have ever marched under my name, the white colours of peace, civil peace, publike peace.

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

The difference or controverſie 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 maintaines 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, That although ſuch ſocieties be not of the eſſence of the City, yet they are of the integral and conſervant cauſes of the City, and ſo the diſturbance of any of thoſe orders or ſocieties in the City, diſturbes the City it ſelf.

But I anſwer, The ſimilitude was uſed more eſpecially from aChriſts Church may be gathered and diſſolved without diſturbance of civil Peace. colledge of Phyſitians, or a ſociety of Merchants, Turkiſh, Eaſt-Endies, &c. and conſequently any other of that kinde, voluntarily combining together for the better inriching of themſelves in the improvement of their faculties for publike 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 publike 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 humane 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 ſpeake of Words or Actions of Violence, Sedition, Ʋproare, &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 affirme, that if any of Chriſts Church have difference with any other man in civill and humane 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 threatned the Church in Epheſus, all this may be,The doctrine and practiſe of Perſecution, breaks the peace whereever it comes. 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 bloodie diſſentions.

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 terme Peace all good things are ſometimes concluded, yet when we ſpeak of Hereticks or Schiſmaticks The Civil peace of a place or people is one thing, and the welfare or preſperity in health wealth, &c. another. breaking the civil peace, or ſtrowing Doctrines tending to break the civill 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 Lawes of the City be meerly civil and humane. Hence then I affirme, 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.

Againe, 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 puniſhethThe Cities of the world enjoy peace and proſperity, where Christ is not heard of. 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 Commonweale 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 civill 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 tels us, that one of their Emperours (Mahomet) was the man that firſt broke up and deſolated two moſt glorious ancient cities, Conſtantinople (which had flouriſhed 1120 yeares (ſince its firſt building by Conſtantine) and Athens, which from Solons giving of it Laws, had flouriſhed two thouſand yeares, notwithſtanding their Idolatries, &c.

It is apparent that then the Chriſtian Religion gloriouſly flouriſhed (contrary to Maſter Cottons obſervation) when the Roman Emperours too not power to themſelves to reform theChristianity lost moſt under ſuch Emperours as claimed Christs power to reform the Church, &c. abuſes in the Chriſtian Church, but perſecuted it; and then the church was ruined and overwhelmed with Apoſtacy and Antichriſtianiſm, when the Emperours took that power unto themſelves: And then it was (as Maſter Cotton elſewhere confeſſeth) that Chriſtianitie loſt more, even in Conſtantines 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 meerly 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 Honeſtie, 1 Tim. 2. 1.

The Peace of a church of Chriſt (the onely 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 mindes 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 ſhortned 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 Gods • 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 meerly civil State, which may flouriſh many hundreds, yea ſome thouſands of yeers 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 The Societies or Churches of the Saints are meerly voluntary in combinning or, diſſolving. 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 meer civil State to preſerve one onely 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 outChriſts Church is called out of the world. 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 Gallowes 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 (Pſalme 122) They ſhall proſper that love the peace of Jeruſalem: and Solomon, Where the righteous rejoyce, there is great glory, Prov. 28. Now (ſaith he) what is the church but a congregation of righteous men? If the rejoycing 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 beThe flouriſhing of civil ſtates. infinitely ſweetned 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 rejoycing 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 armes; 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 yeers 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 preheminence of the church, that the world is for it, and would not ſubſiſt but for it, &c.

3. (ſaith he) It is matter of juſt diſpleaſure to God, and ſad grief of heart to the church, when civil ſtates looke 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 colour of defending Chriſts faith, and preſerving Christs 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 onely for the ſweet ſake of the prince of peace?

Dear Truth, we are now upon an high point, and that which neerly concerns my ſelf, 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 yeers together, as did the Empire of Rome; yet when the church of Chriſt comes to be planted amongſt them, then, as he brought the Turkes 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 Chriſts 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 yeers 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 onely, whom he chuſeth 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 perſwaded 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 andDifference of ſpiritual and civil peace. outward, is ſpiritual, eſſentially differing from the peace of the civil ſtate, which is meerly civil and humane. When the peace of the churches, Antioch, Corinth, Galatia, was diſturbed by ſpiritual oppoſitions, the Lord never ſent his Saints for civil help to maintaine their ſpirituall 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 elſwhere, 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 ſupream 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 Gods end of vouchſafing peace and quietneſs, is, that his Churches might walk in his fear, and in the wayes 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 Gods chaſtiſement call to repentance, and although the falſe Prophet in the church of Iſrael was to be wounded and ſlaine (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 Ieſus 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 Ieſus?

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 elſwhere 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 Gods people, When Gods people flouriſh moſt in godlineſs then moſt perſecuted. 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 mens new and freſh experience.

To end this Chapter, Maſter Cotton affirmes, 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 peoples 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 mans folly againſt the moſt holy and incomprehenſible wiſdome of God, &c.

IN his deſcription of Arrogancy and impetuouſneſs, Maſter Cotton tels 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 practiſe 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 prophecie 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)A monſtrous mingling of ſpiritual and civil reſiſtance or diſturbance. 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 wayes tend to the diſturbance of either civil or church-peace, or both; he ſpeakes 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 concernes civil peace only; againſt the diſturbers of which, I grant the civil powers to be armed with a civil ſword, not in vaine, and concerning which divers caſes were propounded of ſeeming Arrogance and impetuouſneſs in Gods ſervants, and yet they fell not juſtly under any cenſure of breach of civil peace.

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 Six instances of holy zeal in Scripture, far from arrogance or impetuouſneſs. Theſe were aleadged from Scripture in the bloody Tenent and acknowledged by Maſter Cotton. and worſhip, diſclaime ſubjection to the civil powers, in ſpiritual caſes, preach againſt the common policy and ſeeming wiſdome of the State, even to a ſeeming hazarding of all, and laſtly occaſion great tumults and uproars (which were the ſix caſes alleadged?) If Maſter Cotton granteth this freedome 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 thy ſelf. For whereas thou anſwereſt an objection, that this diſtinction concerns not Truth or errour, but the manner of holding or divulging, Maſter Cotton affirmes the diſtinction to ſpeak expreſly of things unlawfull and erroneous, and therefore that it cannot be ſaid with Truth, that the diſtinction concernes not truth and error.

The truth is this, the former diſtinction ſpeakes 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 intire? 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 Gods 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 Gods people with arrogance and impetuouſneſs, yet moſtly and commonly Gods 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 Gods 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 Gods Prophets and ſervants are eaſily wrapt up as proud, arrogant, and impetuous.

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 blinde guides and blinded conſciences who ſo preach and practice.

Theſe firſt words [We approve no perſecution for conſcience] fight againſt his whole endeavour in this book, which is to ſet up the civil throne and judgement-ſeat over the conſciences and ſoules of men, under the pretence of preſerving the church of Chriſt pure, and puniſhing the evil of hereſie, 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.

Tis true, all errour is perniciots many wayes to Gods glory, to a mans owne ſoul, to other mens ſouls and conſciences: yet I underſtand Maſter Cotton to ſay, Except we judge the error to beconviction of conſcience. ſo and ſo miſchievous. Tis 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 beares not the ſword in vaine, either for the puniſhing or preventing The violation of civil peace though out of conſcienc • ▪ to be puniſhed. of ſuch ſins, whether uncleanneſs, theft, cruelty, or perſecution.

And therefore ſuch conſciences as are ſo hardned by Gods judgement, as to ſmite their fellow-ſervants, under the pretence of zeale and conſcience (as in the inſtance of Saul his zeal for the children of Iſrael againſt the Gibeonites) they ought to be ſuppreſt and puniſhed, to be reſtrained and prevented.

And hence is ſeaſonable the ſaying of King Iames, that he deſired to be ſecured of the Papiſts concerning civil obedience, which ſecurity, by wholeſome Lawes, and other wayes: according to the wiſdome of each ſtate, each ſtate is to provide for it ſelf even againſt the deluſions of hardned conſciences, in any attempt which meerly concernes the civil ſtate and Commonweale.

IN this 13 Chapter, dear truth, you argue the great miſtake of the world in their common clamour, an heretick, an heretick, a Tit. 3. Diſcuſſed. perſon obſtinate in fundamentals; and you prove that this word heretick 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 hereticks or obſtinate perſon ſhould be dealt withall by the Civil Magiſtrates of Crete, but onely 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 heretick is rightly defined to be one obſtinate in fundamentals, when I maintaine, and Maſter Cotton ſeemeth to grant, that the heretick may be ſuch an one as is obſtinate in leſſer points and practiſes?

3. Further, let the word 〈 in non-Latin alphabet 〉 imply an overturning, yet will it not follow, that therefore an heretick is he, who is wilfully 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 applyed: 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 offence, 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 humane, The Clergy both of Popiſh and Proteſtant factions and worſhips: And howThe horrible abuſing and profaning of that word Heretick. Great ſins of Gods own children. many are the thouſands of millions of abuſes, prophanations and blaſphemies againſt the God of heaven in all (the Antichriſtian) Chriſtendome, in all preachings, writings, proceedings, and proceſſes, touching this name heretick, hereſie, &c? By the impartial cenſure of the Lord, he is an heretick, who wilfully perſiſts in any ſinful doctrine againſt the due admonitions of the Lord; for every bit and parcell of leaven is to be purged out of the houſe of God, as well as the greater and fundamentall lumps.

IT is a falſhood (ſaith Maſter Cotton) that I call the ſlight liſtnings of Gods people to the checks of their conſciences, their ſinning againſt their conſcience: for I ſpeak not (ſaith he) of the ſinning of Gods people againſt conſcience, but of an heretick 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 leaſure at will, ſet up images of clouts▪ and then ſhoot at them.

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 heretick, in poor Engliſh • ares, hath begot a concluſion that a perſon refuſing once or twice admonition for ſomeA child of God may poſſibly be an Heretick. point of Doctrine, is ſuch an heretick 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 plaine Engliſh, but ſay, that a child of God may be obſtinate to excommunication or rejection (that is in Greek) be an heretick? And what is this but contrary to his former Aſſertion, that a childe 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 wondreth 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 minde, 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 leaſure, as to make ſuch images (as Maſter Cotton inſinuates.) It is not unknown to many witneſſes in Plymmouth, Salem, and Providence, that the diſcuſſers time hath not been ſpent (though as much as any others whoſoever) altogether in ſpiritual labours, and publike 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 publike 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 coale from Newcaſtle, and the mutinies of the poor for firing.) Tis true, he might have run the rode of preferment, as well in Old as New England, and have had the leaſure and time of ſuch who eat and drink with the drunken, For which ſervice through the hurry of the times, and the neceſſity of his departure, he loſt his recompence to this day. The ſtraights of the diſcuſſers time in compoſing of the Bloody Tenent. and ſmite with the fiſt of wickedneſs their fellow ſervants; But God is a moſt holy witneſs, that theſe meditations were fitted for publike view in change of roomes and corners, yea ſometimes (upon occaſion of travel in the country, concering that buſineſs of fuell) 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 leakes 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 Independants, which they have ſo long, and ſo wonderfully enjoyed.

I will end this Chapter, with that famous diſtinction of the Lord Jeſus; I prejudice not the free and comfortable ſupplies of temporals, which the Saints ought to make ſo their Teachers in ſpirituals▪ only I affirme, that ſuch as will not teach will out money, they muſt and do beg or ſteal. Digging, Begging, Stealing, are the three wayes by the which all that pretend to be Chriſts Stewards are maintained. They that cannot digg can begg the glittering preferments of this preſent evil world, and the wages of Balaam. They that cannot dig, can ſteal, in the wayes of fraud oppreſſion, Chriſt Jeſus his distinction of Diggers, Beggers, Stealers. extortion, &c. But by the mercy of the moſt high, the diſcuſſer hath been inabled 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 chuſe neither to beg nor ſteal, but dig, have moſt time and leaſure 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 ſillable of his concluſion lookes 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 Eſaus, this ſhril ſweet voice might paſs for Jacobs. 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, ſillables 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 ſignifie 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 Perſecution, not properly, no • uſually taken for any ſpiritual puniſhment. and corporal afliction: and whether it can be imagined, that the priſoner, or the diſcuſſer, or any that plead for the purity of Chriſts ordinances, could ever plead againſt excommunicating an heretick or wilful offendor 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 countrey, at a publike ſentence of baniſhment of a certaine perſon, a text of Scripture, Rom. 16. 17. (parrallel with this of Tit. 3.) was alleadged 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 honour of his truth, and the comfort of Maſter Cotton, plainely 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, Turkes, Pagans, yea and Antichriſtians, with one exception, to wit, ſo that they continue not to ſeduce &c.

But it muſt be remembred, that before and after he maintaines perſecution againſt Apoſtates, blaſphemers, and idolatours, and then who knows not how all theſe four ſorts, Jews, Turkes, Pagans, and Antichriſtians, are full of blaſphemy and idolatry? Now in caſe rhey 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 catcht 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 Oxe and the Aſſe together, when he further coupleth ſeducing of people into worſhip of falſe Gods, confidence of a mans 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 meer Religious and ſpiritual, the latter are meerly civil, againſt which the civil ſtate is bound to defend it ſelf 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 tolleration of leſſer errors: And he affirmes, 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 apparant, unleſs the Cities and Churches of Rome and Philippi beExamination of Phil. 3. and Rom. 14. 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 prophaned.

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

No well ordered State or City can ſuffer petty Theeves and lyers without ſome puniſhment, and we know how ſeverely in the State of England, even theeves have been puniſhed evenVery ſevere, but not Chriſtian, more then Judaical puniſhment of Theeves in England. with death it ſelf; but Maſter Cotton is againſt ſuch cruelty, for he pleades for tollerating of leſſer errors, even in points of Religion and worſhip.

2. If tollerating of leſſer errours be granted upon this ground, viz. till God may be pleaſed to manifeſt his truth; is not the ſame a ground for tollerating 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 tolleration is the more unmerciful and cruel to the ſouls of many.

Lyars and Theeves infect alſo, even the Civil ſtate, and a little leaven will leaven the whole lumpe, and therefore as the Commonweal ought not upon that ground to tollerate petty theeves and lyars, 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 lumpe. 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 wayes, Field, &c. the proper place for men as men to abide in.)

COncerning the holding forth of errour with an arrogant and boyſterous 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 The civil and ſpiritual life confounded. 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 alleadged (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 heretick) he condemnes himſelf, for it is too bloody a Tenent (ſaith he) that every man that holdeth errour in a boyſterous 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 inforced 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 errour be of a divine nature, but if the matter (that is, the controverſie, cauſe &c.) be of a ſpiritual or divine nature: which diſtinction between humane andGod & Caeſar. divine things, I conceive is the ſame with that of wiſdome it ſelf dividing between God and Caeſar: Give to God, &c. And ſo, though no errour 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 Caeſars 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 colour of reaſon or charity conceive the diſcuſſer ſo reaſonleſs and ſenceleſs, as to intend by theſe words, ▪Such onely break the Cities or Kingdomes peace, as call for priſon, and ſword againſt hereticks?▪ as if (as Maſter Cotton infers and ſaith) that murtherers, ſeditious perſons, rebels, traitors, were none of them ſuch, viz. Peace-breakers.

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

As the devil appeared an Angel of light in Samuels mantle, So John Hus and Jerome of Prage, are declared for devils with the pictured devils upon their heads; and under this cloud of hereſie and black name of hereticks, moſt commonly have ſuffered in all ages the true meſſengers of Chriſt Jeſus. Thus cryed 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 uproare. And Acts 19. not the worſhippers of Chriſt fill'd the whole City with confuſion, but the worſhipers of Diana, who filled the heavens with that Bedlam Outery of two houres continuance, Great is Diana of the Epheſians.

With as little reaſon and peaceableneſs of ſpirit hathEngliſh Diana's. 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 Councels &c. And in later times, Great the Church of England, Great the Chriſtian Magiſtrate, Great the Miniſtery 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 hereticks, 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 Groſs partiality to private intereſts. or kingdoms peace, who cry out for priſons and ſwords againſt ſuch who croſs their judgement 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 complaine 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 Lords 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 Iews, Pagans, Turkes, and Antichriſtians [Our Religion is the Religion of God: You are an heretick, you are a perſecutor, We are true Chriſtians, we are perſecuted, &c.] that the hearts of Gods children muſt be comforted and ſtaid up with the ſight of this Myſtery. And doubtleſs it is moſt commonly (though not alwayes) 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 Ieſus.

Our own Chronicles, Records of England, and bleſſed Maſter Fox will in part evidence to us, that ſcarce a King or Queen ofEngland in all Ages guilty of much perſecution. England hath paſt ſince Richard the ſecond his time, but the blood of the witneſſes of Ieſus more or leſs hath been ſpilt in their Raignes, as the blood of Hereticks, Schiſmaticks &c. and but few drops of the blood of any Heretick indeed have faln to the ground.

The diſcuſſer therefore humbly (to my knowledge) deſireth according to Maſter Cottons wiſh to reflect upon his ownTwo ſeaſonable petitions of any perſ • outed. way, and humbly to beg of God two things for himſelf, and all in any meaſure cenſured and perſecuted as hereticks.

Firſt, Ioſephs innocency, 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.

BUt in this Chapter, Maſter Cotton in the iſſue granteth, that the Tares ſignifie perſons, by Chriſts 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 withall he chargeth the diſcuſſer with lightneſs and inconſtancy, for endeavouring to prove that corrupt doctrines and practices▪ are not to be tollerated, and yet, ſaith he, the diſcuſſer pleades that ſuch perſons ought to be tollerated. Whereas the diſcuſſer twice in this Chapter expreſly diſtinguiſheth between toleration in the Church, and tolleration in the world, and affirmeth, that although the Church of Chriſt Jeſus cannot tollerate 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 Ieſus, to affirme that Iohn Baptiſt was Elias, when Iohn 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 maine point in queſtion.

Your obſervation reacheth home; for let it be granted, that the Greek word 〈 in non-Latin alphabet 〉 ſhould not ſignifie 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 theOf the Tares. 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 minde, who ſo vehemently warned his followers to take heed of the leaven of hypocriſie. 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 foule a repreſentation, that Maſter Cotton is forced to draw this vaile over, and therefore he adds, untill the fruits of hypocrites grow notoriouſly ſcandalous.

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 wheate, nor wiſe Virgins are to be caſt out of the church of Chriſt, while they appear to be ſo: yet ſinceOf the wiſe and fooliſh Virgius. 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 alleadgeth 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 kingdome of Chriſt on earth, may receive and keep in her boſome ſuch ſtinking weedes, declared ſo to be, which the kingdome of Chriſt in heaven abhors.

Who queſtions, but while the hypocriſie 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 hypocriſie diſcovered them to be fools, how can Maſter Cotton (according to the truth as it is in Jeſus) affirme, 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 Ieſus, whoſe heart is all one fire towards the daughters of Ieruſalem (Cant. 4.) and how contrary to the charge, that great andNo true church of Chriſt conſiſting of viſible hypocrites. ſolemn charge of the Lord Ieſus to all his followers, to take heed of that leaven which is hypocriſie, which if ſuffered, will leaven the whole lumpe, 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 Ieſus interprets the world, was meant by him to be the Church, as he is ſaid to love the world, Iohn 3. to be propitiation for the ſins of the world, 1 Ioh. 2.

In theſe and many other places of like nature, it pleaſeth the Spirit of God to ſet forth his love to mankinde, diſtinct from all other creatures: As alſo the impartiality of his love, calling his choſen out of all ſorts of ſinners, mankinde all the world over: and yet it cannot be denyed, but that the Scriptures ſpeak frequentlyThe field of the World. of the world and of the church in a far diſtinct and contrary acceptation. So, as when he nameth the church, it cannot ſignifie 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 lyeth in wickedneſs, and is full of fornicators, idolaters &c. and yet it was ſome thouſands of yeers 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 neer it. This is indeed a moſt dreadful and wonderful point of the wiſdome, juſtice, and patience of God, ſo to ſuffer ſo many millions ofThe myſtery of Antichristians or falſe Chriſtians. men and women, to arrogate to themſelves the name and profeſſion of the moſt holy living God, and his holy Son Chriſt Ieſus, to be called Chriſtians, anointed or holy, and yet upon the point to hate the holineſs, truth, and ſpirit of Chriſt Ieſus.

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 murtherers, holy whoremongers, holy theeves &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 Gods ſervants to pluck up this or that ſect or ſort of people, Jews, Turks, or Antichriſtians.

Dear Truth, you make me call to minde the deſire of Chriſts 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, Master Cotton knows not his own deſire. any Religion, worſhip or conſcience but their own? Nay far beyond that, were the whole worlds neck under their imperial yoake (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 paralel goats and ſheep, wheate and tares (as generally, ſaid he, others do) and he addeth, that in the pureſt church after the ruine of Antichriſt, there ſhall be goats and ſheep, wiſe and fooliſh Virgins, untill the coming of Chriſt to judgement, 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 mixt eſtate in the church of Chriſt, untill the coming of Chriſt to judgement.

For firſt, Although goats were clean for food and ſacrifice, yet it is apparant, 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 mixt way make up Chriſts churoh, and that in the pureſt times of the church, of which there are ſo many and wonderful prophecies, is to me not onely 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 inThe firſt riſe of Antichriſtians argued. the true church, becauſe Sathan might eaſily raiſe up ſome profeſſors of the name of Chriſt, which the true church would never admit. And as Sathan 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 lyars. 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 lumpe and garden of the church of Chriſt, untill it be turned againe 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 finde that they ſhall hate the lambe, as well as hate the whore. For they ſhall make war with the lambe, and the lamb ſhall overcome them, as comes to paſs after the ruine of the who • e, Rev. 19.

2. Judgement may be executed upon the whore by way of mutual judgement each upon others, when in the midſt of their ſpiritual whoredoms, and drunkenneſs with the Saints blood, The judgement of the great whore. they ſhall fall out with the whore (as uſeth to be in whoredome) and turn their whoriſh loves into outragious 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 hornes 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 minde 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 expreſly and undeniably ſignifie the end of the world and judgement-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 hornes of the Beaſt, ſhall yet execute the judgement of God upon the great whore: as Jehu remaining both hypocritical and idolatrous, yet daſhe out the braines of that great whore Iezabel, and executed judgement upon Baals Prieſts: yea and even as Henry the eighth tumbled the Pope out of his chaire in England, and thouſands of his Popelings with him, he ſuppreſt and threw the whore Iezabel the church of Rome out of Englands window, and yet continued to burn the Saints of Ieſus upon his ſix Popiſh and bloody Articles.

3. Whether that mighty Army of Gog and Magog, which is muſtered up after the thouſand yeers raigne of Chriſt, be not in part made up of the • en hornes, even after the whore of Romes conſumption (as before in Henry the eighth his caſe) which horns with their peoples 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 Thornes?

I obſerve that to be tares, of Antichriſtian worſhippers, and briars and thornes (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 vallies.

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

Now whereas it was urged, that it ſtood not with the wiſdome 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 wiſdome 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 Ieſus 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 dyed for the church.

I finde it not to be ſaid, that Chriſt died for the world, but grant that it hath pleaſed the Lord in his moſt infinite wiſdome, to cauſe the tearm 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 it ſelf, which is ſaid to lye in wickedneſs, and to be ſuch as for which Chriſt Jeſus would not pray, Iohn 17.

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 Kingdome.

Firſt, All ſorts of ſinners ſcandalous in their lives andTwo ſorts of ſinners. 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 kingdome; but an idolater and Antichriſtian is more eſpecially oppoſite to his glorious Name, Truth, and Ordinances.

And therein properly lyes 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 againe (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 Kingdome: 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 kingdome, they cannot be hypocrites in the church, untill they are diſcovered: Theſe children therefore of the evil one oppoſite to the viſible kingdome, and ſo to viſible Chriſt Jeſus in point of his kingdome, church, and worſhip (though they be the children of the devil in a ſence, 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 itTwo ſorts of hypocrites. 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 theife, adulterer, murtherer, 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, untill according to viſible order he could produce good proof and evidence.