should encourage and countenance the church, yea, and protect the persons
of the church from violence, disturbance, &c., it being truly noble and
glorious, by how much the spouse and queen of the Lord Jesus transcends
the ladies, queens, and empresses of the world in glory, beauty,
chastity, and innocency.
It is true, all magistrates in the world do this: viz., encourage and
protect the church or assembly of worshippers which they judge to be true
and approve of; but not permitting other consciences than their own, it
hath come to pass in all ages, and yet doubtless will, that the Lord
Jesus and his queen are driven and persecuted out of the world.
To the second, that the magistrate ought to suppress all churches which
he judgeth false, he quoteth Ps. ci. 8, _Betimes I will cut off the
wicked of the land; that I may cut off all evil doers from the city of
Jehovah_: unto which he addeth four reasons.
_Peace._ Dear Truth, first, a word to that scripture, so often quoted,
and so much boasted of.
[Sidenote: Ps. ci. 8, concerning the cutting off the wicked, examined.]
_Truth._ Concerning that holy land of Canaan, concerning the city of
Jehovah, Jerusalem, out of which king David here resolves to cut off all
the wicked and evil doers, I shall speak more largely on the eleventh
head or question, in the differences between that and all other lands.
[Sidenote: No land of Canaan, nor holy city, now.]
At present I answer, there is no holy land or city of the Lord, no king
of Sion, &c., but the church of Jesus Christ, and the King thereof,
according to 1 Pet. ii. 9, _Ye are a holy nation_; and Jerusalem is
the holy people of God in the true profession of Christianity, Heb.
xii., Gal. iv., and Rev. xxi., out of which the Lord Jesus by his holy
ordinances, in such a government, and by such governors as he hath
appointed, he cuts off every wicked person and evil doer.
[Sidenote: No difference of lands and cities since the coming, as was
before the coming, of the Lord Jesus.]
If Christ Jesus had intended any difference of place, cities, or
countries, doubtless Jerusalem and Samaria had been thought of, or the
cities of Asia, wherein the Christian religion was so gloriously planted.
But the Lord Jesus disclaims Jerusalem and Samaria from having any
respect of holiness more than other cities, John iv. 21.
And the Spirit of God evidently testifieth that the churches were in the
cities and countries, not that the whole cities or countries were God’s
holy land and cities, out of which all false worshippers and wicked
persons were to be cut, Rev. ii. and iii.
The devil’s throne was in the city of Pergamos in respect of the state
and persecution of it, and yet there was also the throne of the Lord
Jesus set up in his church or worshippers in Pergamos, out of which the
Balaamites, and Nicolaitanes, and every false worshipper, were to be
cast, though not out of the city of Pergamos: for then Pergamos must have
been thrown out of Pergamos, and the world out of the world.
CHAP. CI.
_Peace._ Oh! that my head were a fountain, and mine eyes rivers of tears,
to lament my children, the children of peace and light, thus darkening
that and other lightsome scriptures with such dark and direful clouds of
blood.
[Sidenote: The bloody interpretation of Ps. ci.]
_Truth._ Sweet Peace, thy tears are seasonable and precious, and bottled
up in the heavens; but let me add a second consideration from that
scripture. If that scripture may now literally be applied to nations and
cities, in a parallel to Canaan and Jerusalem, since the gospel, and
this Ps. ci. be literally to be applied to cities, towns, and countries
in Europe and America, not only such as essay to join themselves (as
they here speak) in a corrupt church estate, but such as know no church
estate, nor God, nor Christ, yea, every wicked person and evil doer,
must be hanged or stoned, &c., as it was in Israel; and if so, how many
thousands and millions of men and women in the several kingdoms and
governments of the world, must be cut off from their lands, and destroyed
from their cities, as this scripture speaks!
Thirdly, since those persons in the New English plantations accounted
unfit for church estate, yet remain all members of the church of England,
from which New England dares not separate, no not in their sacraments
(as some of the independents have published), what riddle or mystery, or
rather fallacy of Satan is this![211]
[Sidenote: The New English separate in America, but not in Europe.]
_Peace._ It will not be offence to charity to make conjecture: first,
herein New England churches secretly call their mother whore, not
daring in America to join with their own mother’s children, though
unexcommunicate: no, nor permit them to worship God after their
consciences, and as their mother hath taught them this secretly and
silently, they have a mind to do, which publicly they would seem to
disclaim, and profess against.
[Sidenote: The New English permit not their brethren of Old England
to enjoy their consciences, lest their own numbers might exceed their
own, or at least the greatness of their own assemblies and maintenances
decrease.]
Secondly, if such members of Old England should be suffered to enjoy
their consciences in New England—however it is pretended they would
profane ordinances for which they are unfit (as true it is in that
natural persons are not fit for spiritual worship), yet this appears not
to be the bottom, for in Old England the New English join with Old in
the ministration of the word, prayer, singing, contribution, maintenance
of the ministry, &c.—if, I say, they should set up churches after their
conscience, the greatness and multitudes of their own assemblies would
decay, and with all the contributions and maintenance of their ministers,
unto which all or most have been forced.
_Truth._ Dear Peace, these are more than conjectures, thousands now espy;
and all that love the purity of the worship of the living God should
lament such halting. I shall add this, not only do they partially neglect
to cut off the wicked of the land, but such as themselves esteemed
beloved and godly have they driven forth, and keep out others which
would come unto them, eminently godly by their own confession; because
differing in conscience and worship from them, and consequently not to
be suffered in their holy land of Canaan.[212]
But having examined that scripture alleged, let us now weigh their
reasons.
First, say they, the not cutting off by the sword, but tolerating many
religions in a state would provoke God: unto which—
[Sidenote: Christ Jesus never appointed all religions but his own to be
cut off by the civil sword.]
I answer, first (and here being no scripture produced to these reasons,
shall the sooner answer), that no proof can be made from the institutions
of the Lord Jesus that all religions but one are to be cut off by the
civil sword; that national church in that typical land of Canaan being
abolished and the Christian commonweal or church instituted.
[Sidenote: A bloody mother.]
Secondly. I affirm that the cutting off by the sword other consciences
and religions, is (contrarily) most provoking unto God, expressly against
his will concerning the tares, Matt. xiii., as I have before proved;
as also the bloody mother of all those monstrous mischiefs, where such
cutting off is used, both to the souls and bodies of men.
Thirdly. Let conscience and experience speak how in the not cutting off
of their many religions, it hath pleased God not only not to be provoked,
but to prosper the state of the United Provinces, our next neighbours,
and that to admiration.
_Peace._ The second reason is, such tolerating would leaven, divide, and
destroy the peace of the churches.
[Sidenote: Christ’s spiritual power most powerful.]
_Truth._ This must also be denied upon so many former scriptures
and reasons produced, proving the power of the Lord Jesus, and the
sufficiency of his spiritual power in his church, for the purging forth
and conquering of the least evil: yea, and for the bringing every thought
in subjection unto Christ Jesus, 2 Cor. x.
[Sidenote: Christ forbidding his followers to permit leaven in the
church, doth not forbid to permit leaven in the world.]
I add, they have not produced one scripture, nor can, to prove that the
permitting of leaven of false doctrine in the world or civil state,
will leaven the churches: only we find that the permission of leaven in
persons, doctrines, or practices in the church, that indeed will corrupt
and spread, 1 Cor. v., and Gal. v.; but this reason should never have
been alleged, were not the particular churches in New England but as so
many implicit parish churches in one implicit national church.
_Peace._ Their third reason is, it will dissolve the continuity of the
state, especially theirs, where the walls are made of the stones of the
churches.
[Sidenote: The wall, Cant. viii. 9, discussed.]
_Truth._ I answer briefly to this bare affirmation thus: that the true
church is a wall spiritual and mystical, Cant. viii. 9.
That consequently a false church or company is a false or pretended wall,
and none of Christ’s.
The civil state, power, and government is a civil wall, &c., and—
Lastly. The walls of earth or stone about a city, are the natural or
artificial wall or defence of it.
Now, in consideration of these four walls, I desire it may be proved
from the scriptures of truth, how the false spiritual wall, or company
of false worshippers suffered in a city, can be able to destroy the true
Christian wall, or company of believers.
[Sidenote: A spiritual wall cannot properly impair the civil.]
Again, how this false spiritual wall, or false church permitted,
can destroy the civil wall, the state and government of the city and
citizens, any more than it can destroy the natural or artificial wall of
earth or stone.
Spiritual may destroy spiritual, if a stronger and victorious; but
spiritual cannot reach to artificial or civil.
_Peace._ Yea; but they fear the false spiritual wall may destroy their
civil, because it is made of the stones of churches.
_Truth._ If this have reference to that practice amongst them, viz.,
that none but members of churches enjoy civil freedom amongst them,
ordinarily,[213] in imitation of that national church or state of the
Jews, then I answer, they that follow Moses’s church constitution, which
the New English by such a practice implicitly do, must cease to pretend
to the Lord Jesus Christ and his institutions.
[Sidenote: Many flourishing civil states where true churches are not
found.]
Secondly. We shall find lawful civil states, both before and since Christ
Jesus, in which we find not any tidings of the true God or Christ.
Lastly. Their civil New English state, framed out of their churches, may
yet stand, subsist, and flourish, although they did—as by the word of the
Lord they ought—permit either Jews, or Turks, or anti-christians to live
amongst them subject unto their civil government.
CHAP. CII.
_Peace._ One branch more, viz., the third, remains of this head, and it
concerns the hearing of the word; “Unto which,” say they, “all men are to
be compelled; because hearing of the word is a duty which even nature
leadeth heathens to.” For this they quote the practice of the Ninevites
hearing Jonah, and Eglon, king of Moab’s rising up to Ehud’s pretended
message from God, Judg. iii.
[Sidenote: Hearing discussed. Every religion prefers its own priests and
ministers before all other.]
_Truth._ I must deny that position: for light of nature leadeth men to
hear that only which nature conceiveth to be good for it, and therefore
not to hear a messenger, minister, or preacher, whom conscience persuades
is a false messenger or deceiver, and comes to deceive my soul: as
millions of men and women in their several respective religions and
consciences are so persuaded, conceiving their own to be true.
[Sidenote: Jonah’s preaching to the Ninevites, and their hearing of his
message, examined.]
Secondly. As concerning the instances. Jonah did not compel the Ninevites
to hear that message which he brought unto them.
Besides, the matter of compulsion to a constant worship of the word in
church estate, which is the question, comes not near Jonah’s case.
Nor did Christ Jesus, or any of his ambassadors, so practise; but if
persons refused to hear, the command of the Lord Jesus to his messengers
was only to depart from them, shaking off the dust of their feet with a
denunciation of God’s wrath against them, Matt. x.; Acts xiv.
[Sidenote: Eglon’s rising up to Ehud’s message, examined.]
Concerning Eglon’s rising up: first, Ehud compelled not that king
either to hear or reverence, and all that can be imitable in Eglon is a
voluntary and willing reverence, which persons ought to express to what
they are persuaded comes from God.
But how do both these instances mightily convince and condemn themselves,
who not only profess to turn away from, but also persecute or hurt, all
such as shall dare to profess a ministry or church estate differing
from their own, though for personal godliness and excellency of gifts
reverenced by themselves.
[Sidenote: A twofold ministry of Christ, converting and feeding.]
Thirdly. To the point of compulsion: it hath pleased the Lord Jesus to
appoint a twofold ministry of his word.
First. For unbelievers and their conversion, according to Matt. xxviii.
19, Mark xvi. 15, 16, and the constant practice of the apostles in the
first preaching of the gospel.
Secondly. A ministry of feeding and nourishing up such as are converted
and brought into church estate, according to Ephes. iv. &c. Now to
neither of these do we find any compulsion appointed by the Lord Jesus,
or practised by any of his.
The compulsion preached and practised in New England, is not to the
hearing of that ministry sent forth to convert unbelievers, and to
constitute churches, for such a ministry they practise not; but to the
hearing of the word of edification, exhortation, consolation, dispensed
only in the churches of worshippers. I apply,—
When Paul came first to Corinth to preach Jesus Christ, by their rule
the magistrates of Corinth ought by the sword to have compelled all the
people of Corinth to hear Paul.
[Sidenote: Paul never used any civil compulsion.]
Secondly. After a church of Christ was gathered, by their rule, the
magistrates of Corinth ought to have compelled the people still, even
those who had refused his doctrine (for the few only of the church
embraced it) to have heard the word still, and to have kept one day in
seven to the Christian’s God, and to have come to the Christian’s church
all their days. And what is this but a settled formality of religion and
worship, unto which a people are brought by the power of the sword?
[Sidenote: The New English forcing their subjects to church all their
days, and yet forcing them not to any religion (as they say), they force
the people then to be of no religion all their days.]
And however they affirm that persons are not to be compelled to be
members of churches, nor the church compelled to receive any: yet if
persons be compelled to forsake their religion which their hearts cleave
to, and to come to church, to the worship of the word, prayers, psalms,
and contributions, and this all their days, I ask, whether this be not
this people’s religion, unto which submitting, they shall be quiet all
their days, without the enforcing them to the practice of any other
religion? And if this be not so, then I ask, will it not inevitably
follow, that they not only permit but enforce people to be of no religion
at all, all their days?
This toleration of religion, or rather irreligious compulsion, is above
all tolerations monstrous, to wit, to compel men to be of no religion all
their days. I desire all men, and these worthy authors of this model, to
lay their hands upon their heart, and to consider whether this compulsion
of men to hear the word, as they say, whether it carries men, to wit, to
be of no religion all their days:—worse than the very Indians, who dare
not live without religion according as they are persuaded.
[Sidenote: The civil state can no more lawfully compel the consciences of
men to church to hear the word, than to receive the sacraments.]
Lastly, I add—From the ordinance of the Lord Jesus, and practice of the
apostles (Acts ii. 42), where the word and prayer is joined with the
exercise of their fellowship and breaking of bread, in which exercises
the church continued constantly—that it is apparent that a civil state
may as lawfully compel men by the civil sword to the breaking of bread,
or Lord’s supper, as to the word, or prayer, or fellowship.
For, first, they are all of the same nature, ordinances in the church
(I speak of the feeding ministry in the church, unto which persons are
compelled) and church worship. Secondly, every conscience in the world
is fearful, at least shy of the priests and ministers of other gods and
worships, and of holding spiritual fellowship in any of their services;
which is the case of many a soul, viz. to question the ministers
themselves, as well as the supper itself.
CHAP. CIII.
_Peace._ Dear Truth, this pressing of men to the spiritual battles of
Christ Jesus, is the cause why (as it is commonly with pressed soldiers)
that so many thousands fly in the day of battle. But I present you with
the ninth question, viz.
What power the magistrate hath in providing of church officers?
“First, say they, the election of church officers being the proper act
of the church, therefore the magistrate hath no power, either as prince
or patron, to assume such power unto himself. Whom Christ sends to
preach by his supreme power, the magistrate may send forth by his power
subordinate, to gather churches, and may force people to hear them, but
not invest them with office amongst them.
“Secondly, the maintenance of church-officers being to arise from all
those who are ordinarily taught thereby, Gal. vi. 6, hence it is the
duty of the civil magistrate to contend with the people, as Nehemiah
did, chap. xiii. 10, 11, who do neglect and forsake the due maintenance
of the church of God, and to command them to give such portion for the
maintenance of church officers, as the gospel commandeth to be offered to
them, freely and bountifully, 2 Cor. ix. 5, 6, 7. According as Hezekiah
commanded the people to give to the priests and Levites the portions
appointed by the law, _that they might be encouraged in the law of the
Lord_, 2 Chron. xxxi. 4.
“Thirdly, the furnishing the church with set officers, depending much
upon erecting and maintenance of schools, and good education of youth,
and it lying chiefly in the hand of the magistrate to provide for the
furthering thereof, they may therefore and should so far provide for the
churches as to erect schools, take care for fit governors and tutors:
and commend it to all the churches, if they see it meet, that in all
the churches within the jurisdiction, once in a year, and if it may be,
the sabbath before the general court of election, there be a free-will
offering of all people for the maintenance of such schools: and the
monies of every town so given, to be brought on the day of election to
the treasury of the college, and the monies to be disposed by such who
are so chosen for the disposing thereof.”
_Truth._ In the choice of officers, it is very obscure what they mean by
this supreme power of Christ Jesus sending to preach.
We know the commission of the Lord Jesus to his first messengers to go
into all nations to preach and gather churches, and they were immediately
sent forth by him. But Mr. Cotton elsewhere holdeth, that there is now
extant no immediate ministry from Christ, but mediate, that is, from the
church.
Let us first see how they agree with themselves, and secondly how they
agree with the magistrate in this business.
[Sidenote: In the first pattern there is a converting ministry to gather
the church or flock of Christ.]
First, if they hold a sending forth to preach by Christ’s supreme power,
according to Matt. xxviii., Mark xvi., Rom. x., they must necessarily
grant a time when the church is not, but is to be constituted out of the
nations and peoples now converted by this preaching: whence, according to
the course of scripture, the nature of the work, and their own grant in
this place, it is apparent that there is a ministry before the church,
gathering and espousing the church to Christ: and therefore their own
tenent must needs be too light, viz. that there is no ministry but that
which is mediate from the church.
_Peace._ Blessed Truth, this doctrine of a ministry before the church,
is harsh and deep, yet most true, most sweet. Yet you know their ground,
that two or three godly persons may join themselves together, become a
church, make officers, send them forth to preach, to convert, to baptize,
and gather new churches.
[Sidenote: No precedent of any people in the gospel converting and
gathering themselves without some messenger sent from the Lord to effect
those ends.]
_Truth._ I answer, first, we find not in the first institution and
pattern, that ever any such two, or three, or more, did gather and
constitute themselves a church of Christ, without a ministry sent from
God to invite and call them by the word, and to receive them unto
fellowship with God upon the receiving of that word and message. And
therefore it may very well be queried, how, without such a ministry,
two or three become a church? and how the power of Christ is conveyed
unto them? who espoused this people unto Jesus Christ, as the church at
Corinth was espoused by Paul? 2 Cor. xi. 2. If it be said, themselves: or
if it be said, the scriptures: let one instance be produced in the first
patterns and practices of such a practice.
It hath been generally confessed, that there is no coming to the
marriage-feast without a messenger inviting, sent from God to the souls
of men, Matt. xxii., Luke xiv., Rom. x.
We find when the Thessalonians turned to God from their idols, to serve
the living and true God, 1 Thess. i. 9, it pleased God to bring a word of
power unto them by the mouth of Paul, in the same place.
_Peace._ You know, dear Truth, it is a common plea, that God’s people now
are converted already, and therefore may congregate themselves, &c.
_Truth._ Two things must here be cleared.
[Sidenote: Professed public conversion is not only from sins against the
second table in personal repentance, but from false worship also.]
First, doth their conversion amount to external turning from idols, 1
Thess. i. 9, beside their internal repentance, faith, love? &c. Secondly,
who wrought this conversion, who begot these children? for though the
Corinthians might have ten thousand teachers, yet Paul had begotten them
by the word.
It is true, as Mr. Cotton himself elsewhere acknowledgeth, God sendeth
many preachers in the way of his providence, even in Babel mystical,
though not according to his ordinance and institution. So even in the
wilderness God provideth for the sustentation of the woman, Rev. xii.; by
which provision, even in the most popish times and places, yea, and by
most false and popish callings (now in this lightsome age confessed so to
be), God hath done great things to the personal conversion, consolation,
and salvation of his people.
[Sidenote: A true ministry necessary before conversion, and therefore
before the church, in the first pattern.]
But as there seems yet to be desired such constitution of the Christian
church, as the first institution and pattern calls for: so also such a
calling and converting of God’s people from anti-christian idols to the
Christian worship: and therefore such a ministry, according to the first
pattern, sent from Christ Jesus to renew and restore the worship and
ordinances of God in Christ.
[Sidenote: The true way of the ministry sent with that commission, Matt.
xxviii. discussed.]