Chapter X: Part 10

We find a prison into which persecutors cast the saints. So John, so Paul, and the apostles, Matt. xiv. 10, &c., were cast; and the great commander of, and caster into prison, is the devil, Rev. ii. 10.

[Sidenote: Spiritual prisons.]

We find a spiritual prison, indeed, a prison for spirits, 1 Pet. iii. 19, the spirits formerly rebellious against Christ Jesus, speaking by Noah unto them, now kept in safe ward against the judgment of the great day.

In excommunication, a soul obstinate in sin is delivered to Satan his jailor, and he keeps him in safe ward, until it pleaseth God to release him.

There is a prison for the devil himself a thousand years, Rev. xx. [2, 3.] And a lake of eternal fire and brimstone, into which the beast and false prophet, and all not written in the Lamb’s book, and the devil that deceived them, shall eternally be there secured and tormented.

[Sidenote: Christ Jesus appointed no material prisons for blasphemers of him, &c.]

But neither amongst these, nor in any other passage of the New Testament, do we find a prison appointed by Christ Jesus for the heretic, blasphemer, idolater, &c. being not otherwise guilty against the civil state.

[Sidenote: The bishops’ prisons.]

It is true, anti-christ, by the help of civil powers, hath his prisons to keep Christ Jesus and his members fast: such prisons may well be called the bishops’ prisons, the pope’s, the devil’s prisons. These inquisition-houses have ever been more terrible than the magistrate’s.

At first, persecuting bishops borrowed prisons of the civil magistrate, as now their successors do still in the world; but afterward they wrung the keys out of the magistrates’ hands, and hung them at their own girdles, and would have prisons of their own: as doubtless will that generation still do, if God prevent them not.

CHAP. XCIX.

_Peace._ Again, say they, the magistrate should send him first to the church to heal his conscience.

[Sidenote: Like mother like daughter.]

_Truth._ Is not this as the prophet speaks [Ezek. xvi. 44,] like mother like daughter? So the mother of whoredoms, the church of Rome, teacheth and practiseth with all her heretics: first let the holy church convince them, and then deliver them to the secular power to receive the punishment of heretics.

[Sidenote: Conscience not so easily healed and cured.]

_Peace._ Methinks also they approach near that popish tenent, _ex opere operato_: for their exhortations and admonitions must necessarily be so operative and prevalent, that if the heretic repent not, he now sins against his conscience: not remembering that peradventure, 2 Tim. ii. [25,] _If peradventure, God will give them repentance_; and how strong delusions are, and believing of lies, and how hard it is to be undeceived, especially in spirituals!

_Truth._ And as it may so prove, when a heretic indeed is brought to this college of physicians to have his conscience healed, and one heretic is to cure another. So also when any of Christ’s witnesses, supposed heretics, are brought before them, how doth the Lord Jesus suffer whippings and stabs, when his name, and truths, and witnesses, and ordinances, are all profaned and blasphemed.

[Sidenote: Wounding instead of healing of consciences.]

Besides, suppose a man to be a heretic, and yet suppose him brought as the magistrate’s prisoner, though to a true church, to heal his conscience: what promise of presence and blessing hath the Lord Jesus made to his church and spouse in such a way? and how common is it for heretics either to be desperately hardened by such cruel courses (yet pretending soul-healing), or else through fear and terror to practise gross hypocrisy, even against their consciences. So that these chirurgeons and physicians pretending to heal consciences by such a course, wound them deeper, and declare themselves chirurgeons and physicians of no value.

_Peace._ But what think you of the proviso added to their proposition, viz., “Provided the church be able and willing?”

[Sidenote: Christ’s spouse able and willing to heal wounded consciences.]

_Truth._ Doubtless this proviso derogates not a little from the nature of the spouse of Christ. For _she_, like that gracious woman, Prov. xxxi. 26, _openeth her mouth with wisdom, and in her tongue is the law of grace_: she is _the pillar and ground of truth_, 1 Tim. iii. 15, the golden candlestick from whence true light shineth: the angels or ministers thereof able to try false apostles, Rev. ii. 2, and _convince the gainsayers_, Tit. i. 9.

Again, according to their principles of suppressing persons and churches falsely worshipping, how can they permit such a blind and dead church not able and willing to heal a wounded conscience?

_Peace._ What should be the reason of this their expression?

_Truth._ Doubtless their consciences tell them how few of those churches which they yet acknowledge churches, are able and willing to hold forth Christ Jesus the Sun of righteousness, healing with his wings the doubting and afflicted conscience.

Lastly, their conscience tells them, that a servant of Christ Jesus may possibly be sent as a heretic to be healed by a false church, which church will never be willing to deal with him, or never be able to convince him.

_Peace._ Yea, but they say, “by such a course the magistrate shall convince such a one’s conscience that he seeks his good,” &c.

_Truth._ If a man thus bound be sent to a church to be healed in his conscience, either he is a heretic or he is not.

[Sidenote: A persecuting church disputes with a heretic as a cat with the mouse; and with a true witness as a lion with a lamb in his paw.]

Admit he be: yet he disputes in fear, as the poor thief; [or as] the mouse disputes with a terrible persecuting cat, who while she seems to play and gently toss, yet the conclusion is a proud, insulting, and devouring cruelty.

If no heretic, but an innocent and faithful witness of any truth of Jesus, disputes he not as a lamb in the lion’s paw, being sure in the end to be torn in pieces?

_Peace._ They add, “The censure, this way, proceeds with more power and blessing.”

_Truth._ All power and blessing is from the blessed Son of God, unto whom all power is given from the Father, in heaven and earth. He hath promised his presence with his messengers, preaching and baptizing, to the world’s end, ratifying in heaven what they bind or loose on earth.

But let any man show me such a commission, instruction, and promise, given by the Son of God to civil powers in these spiritual affairs of his Christian kingdom and worship?

_Peace._ Lastly, they conclude, “This course of first sending the heretic to be healed by the church, takes away all excuse; for none can say that he is persecuted for his conscience, but for sinning against his conscience.”

[Sidenote: Persecutors endure not so to be called.]

_Truth._ Jezebel, placing poor Naboth before the elders as a blasphemer of God and the king, and sanctifying the plotted and intended murder with a day of humiliation, may seem to take away all excuse, and to conclude the blasphemer worthy to be stoned. But Jehovah, the God of recompences (Jer. li. 56), when he makes inquisition for blood, will find both Jezebel and Ahab guilty, and make the dogs a feast with the flesh of Jezebel, and leave not to Ahab a man to piss against the wall; for (as Paul in his own plea) there was nothing committed worthy of death: and against thee, O king, saith Daniel, I have not sinned (Dan. vi. 22) in any civil fact against the state.

CHAP. C.

_Peace._ Their eighth question is this, viz., what power magistrates have about the gathering of churches?

“First, the magistrate hath power, and it is his duty to encourage and countenance such persons as voluntarily join themselves in holy covenant, both by his presence (if it may be) and promise of protection, they accepting the right hand of fellowship from other neighbour churches.

“Secondly, he hath power to forbid all idolatrous and corrupt assemblies, who offer to put themselves under their patronage, and shall attempt to join themselves into a church-estate, and if they shall not hearken, to force them therefrom by the power of the sword, Ps. ci. 8. For our tolerating many religions in a state in several churches, besides the provoking of God, may in time not only corrupt, leaven, divide, and so destroy the peace of the churches, but also dissolve the continuity of the state, especially ours, whose walls are made of the stones of the churches, it being also contrary to the end of our planting in this part of the world, which was not only to enjoy the pure ordinances, but to enjoy them all in purity.

“Thirdly, he hath power to compel all men within his grant to hear the word: for hearing the word of God is a duty, which the light of nature leadeth even heathens to. The Ninevites heard Jonah, though a stranger, and unknown unto them to be an extraordinary prophet, Jonah iii. And Eglon, the king of Moab, hearing that Ehud had a message from God, he rose out of his seat for more reverent attention, Judg. iii. 20.

“Yet he hath no power to compel all men to become members of churches, because he hath not power to make them fit members for the church, which is not wrought by the power of the sword, but by the power of the word; nor may we force the churches to accept of any for members but those whom the churches themselves can freely approve of.”

_Truth._ To the first branch of this head I answer, that the magistrate should encourage and countenance the church, yea, and protect the persons of the church from violence, disturbance, &c., it being truly noble and 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.]

Lastly, if it should be granted that without a ministry sent from Christ to gather churches, that God’s people in this country may be called, converted from anti-christian idols, to the true worship of God in the true church estate and ordinances, will it not follow that in all other countries of the world God’s elect must or may be so converted from their several respective false worships and idolatries, and brought into the true Christian church estate without such a ministry sent unto them? Or are there two ways appointed by the Lord Jesus, one for this country, and another for the rest of the world? Or lastly, if two or three more, without a ministry, shall arise up, become a church, make ministers, &c., I ask, whether those two or three, or more, must not be accounted immediately and extraordinarily stirred up by God? and whether this be that supreme power of Christ Jesus, which they speak of, sending forth two or three private persons to make a church and ministers, without a true ministry of Christ Jesus first sent unto themselves? Is this that commission, which all ministers pretend unto, Matt. xxviii. 19, &c. first, in the hands of two or three private persons becoming a church, without a mediate call from which church, say they, there can be no true ministry, and yet also confess that Christ sendeth forth to preach by his supreme power, and the magistrate by his power subordinate to gather churches?

CHAP. CIV.

_Peace._ You have taken great pains to show the irreconcilableness of those their two assertions, viz., First, there is now no ministry, as they say, but what is mediate from the church; and yet, secondly, Christ Jesus sends preachers forth by his supreme power to gather the church. I now wait to hear, how, as they say, “the magistrate may send forth by his power subordinate to gather churches, enforcing the people to hear,” &c.

[Sidenote: The civil magistrate not betrusted with gathering of churches.]

_Truth._ If there be a ministry sent forth by Christ’s supreme power, and a ministry sent forth by the magistrate’s subordinate power, to gather churches—I ask, what is the difference between these two? Is there any gathering of churches but by that commission, Matt. xxviii. Teach and baptize? And is the civil magistrate entrusted with a power from Christ, as his deputy, to give this commission, and so to send out ministers to preach and baptize?

[Sidenote: If the magistrate, then much more the people of the world, from whom the magistrates receive their power.]

As there is nothing in the Testament of Christ concerning such a delegation or assignment of such power of Christ to the civil magistrate: so I also ask, since in every free state civil magistrates have no power but what the peoples of those states, lands, and countries betrust them with, whether or no, by this means, it must not follow, that Christ Jesus hath left with the peoples and nations of the world his spiritual kingly power to grant commissions, and send out ministers to themselves, to preach, convert, and baptize themselves? How inevitably this follows upon their conclusion of power in magistrates to send, &c., and what unchristian and unreasonable consequences must flow from hence, let all consider in the fear of God.

[Sidenote: Jehoshaphat (2 Chron. xvii.) a figure of Christ Jesus in his church, not of the civil magistrate in the state.]

Jehoshaphat’s sending forth the Levites to teach in Judah, &c., as they allege it not, so elsewhere it shall more fully appear to be a type and figure of Christ Jesus, the only king of his church, providing for the feeding of his church and people by his true Christian priests and Levites, viz., the ministry which in the gospel he hath appointed.

CHAP. CV.

_Peace._ We have examined the ministry, be pleased, dear Truth, to speak to the second branch of this head: viz., the maintenance of it. They affirm that the magistrate may force out the minister’s maintenance from all that are taught by them, and that after the pattern of Israel; and the argument from 1 Cor. ix., Gal. vi. 6.

_Truth._ This theme, viz., concerning the maintenance of the priests and ministers of worship, is indeed the apple of the eye, the Diana of the [Ephesians,[214]] &c.; yet all that love Christ Jesus in sincerity, and souls in and from him, will readily profess to abhor filthy lucre, Tit. i. 7, and the wages of Balaam, both more common and frequent than easily is discernible.

[Sidenote: Gal. vi. 6, concerning the maintenance of the ministry, examined.]

To that scripture, Gal. vi. 6, _Let him that is taught in the word make him that teacheth partaker of all his goods_: I answer, that teaching was of persons converted, believers entered into the school and family of Christ, the church; which church being rightly gathered, is also rightly invested with the power of the Lord Jesus, to force every soul therein by spiritual weapons and penalties to do its duty.

But this forcing of the magistrate is intended and practised to all sorts of persons, without as well as within the church, unconverted, natural and dead in sin, as well as those that live and, feeding, enjoy the benefits of spiritual food.

[Sidenote: Christ Jesus never appointed a maintenance of ministers from the unconverted, and unbelieving.]

Now for those sorts of persons to whom Christ Jesus sends his word out of church estate, Jews or Gentiles, according to the parable of Matt. xiii. highway hearers, stony ground, and thorny ground hearers, we never find tittle of any maintenance to be expected, least of all to be forced and exacted, from them. By civil power they cannot be forced, for it is no civil payment or business, no matter of Cæsar, but concerning God: nor by spiritual power, which hath nothing to do with those which are without, 1 Cor. v.

It is reasonable to expect and demand of such as live within the state a civil maintenance of their civil officers, and to force it where it is denied. It is reasonable for a schoolmaster to demand his recompence for his labour in his school; but it is not reasonable to expect or force it from strangers, enemies, rebels to that city, from such as come not within, or else would not be received into the school. What is the church of Christ Jesus, but the city, the school, and family of Christ? the officers of this city, school, family, may reasonably expect maintenance from such they minister unto, but not from strangers, enemies, &c.

[Sidenote: They that compel men to hear, compel men also to pay for their hearing and conversion.]

_Peace._ It is most true that sin goes in a link; for that tenent, that all the men of the world may be compelled to hear Christ preached, and enjoy the labours of the teacher as well as the church itself, forceth on another also as evil, viz., that they should also be compelled to pay, as being most equal and reasonable to pay for their conversion.

[Sidenote: Luke xiv. _Compel them_, examined.]

_Truth._ Some use to urge that text of Luke xiv. 23, _Compel them to come in_. Compel them to mass, say the papists; compel them to church and common prayer, say the protestants; compel them to the meeting, say the New English.[215] In all these compulsions they disagree amongst themselves; but in this, viz., Compel them to pay, in this they all agree.

[Sidenote: Two sorts of compulsion.]

There is a double violence, which both error and falsehood use to the souls of men.

[Sidenote: Moral and civil compulsion.]

First, moral and persuasive; such was the persuasion first used to Joseph by his mistress: such was the persuasions of Tamar from Ammon; such was the compelling of the young man by the harlot, Prov. vii., she caught him by her much fair speech and kisses. And thus is the whole world compelled to the worship of the golden image, Dan. iii.

The second compulsion is civil; such as Joseph’s mistress began to practise upon Joseph, to attain her whorish desires: such as Ammon practised on Tamar, to satisfy his brutish lust; and such was Nebuchadnezzar’s second compulsion, his fiery furnace, Dan. iii.; and mystical Nebuchadnezzar’s killing all that receive not his mark, Rev. xiii.

[Sidenote: The ministers of Christ Jesus compel with no other sword than that of Christ’s mouth, the sword of the Spirit with two edges.]

The first sort of these violences, to wit, by powerful argument and persuasion, the ministers of the gospel also use. Hence all those powerful persuasions of wisdom’s maidens, Prov. ix. Hence, saith Paul, _knowing the terror of the Lord, we persuade men_, 2 Cor. v.; and pull some out of the fire, saith Jude; such must that compulsion be, Luke xiv. 23, viz., the powerful persuasions of the word, being that two-edged sword coming out of the mouth of Christ Jesus in his true ministers, sent forth to invite poor sinners to partake of the feast of the Lamb of God. The civil ministers of the commonweal cannot be sent upon this business with their civil weapons and compulsions, but the spiritual minister of the gospel, with his spiritual sword of Christ’s mouth, a sword with two edges.

[Sidenote: The maintenance of the ministry spiritual.]

But more particularly, the contributions of Christ’s kingdom are all holy and spiritual, though consisting of material earthly substance, (as is water in baptism, bread and wine in the supper,) and joined with prayer and the Lord’s supper, Acts ii. 42.

Hence as prayer is called God’s sacrifice, so are the contributions and mutual supplies of the saints, sacrifices, Phil. iv. [18.]

[Sidenote: Natural men can neither truly worship nor maintain it.]

Hence, also, as it is impossible for natural men to be capable of God’s worship, and to feed, be nourished, and edified by any spiritual ordinance, no more than a dead child can suck the breast, or a dead man feast; so also is it as impossible for a dead man, yet lodged in the grave of nature, to contribute spiritually, I mean according to scripture’s rule, as for a dead man to pay a reckoning.

I question not but natural men may for the outward act preach, pray, contribute, &c.; but neither are they worshippers suitable to him who is a Spirit, John iv. 24; nor can they, least of all, be forced to worship, or the maintenance of it, without a guilt of their hypocrisy.

_Peace._ They will say, what is to be done for their souls?

_Truth._ The apostles, whom we profess to imitate, preached the word of the Lord to unbelievers without mingling in worship with them, and such preachers and preaching such as pretend to be the true ministry of Christ ought to be and practise: not forcing them all their days to come to church and pay their duties, either so confessing that this is their religion unto which they are forced; or else that, as before, they are forced to be of no religion all their days.

[Sidenote: Rebels not subdued by compliance, but resistance.]

The way to subdue rebels is not by correspondence and communion with them, by forcing them to keep the city watches, and pay assessments, &c., which all may be practised, upon compulsion, treacherously; the first work with such is powerfully to subdue their judgments and wills, to lay down their weapons, and yield willing subjection, then come they orderly into the city, and so to city privileges.

CHAP. CVI.

_Peace._ Please you now, dear Truth, to discuss the scriptures from the Old Testament, Neh. xiii., and 2 Chron. xxxi.

[Sidenote: The national church of the Jews might well be forced to a settled maintenance of their priests, but not so the Christian church.]

_Truth._ God gave unto that national church of the Jews that excellent land of Canaan, and therein houses furnished, orchards, gardens, vineyards, olive-yards, fields, wells, &c.; they might well, in this settled abundance, and the promised continuation and increase of it, afford a large temporal supply to their priests and Levites, even to the tenth of all they did possess.

God’s people are now, in the gospel, brought into a spiritual land of Canaan, flowing with spiritual milk and honey, and they abound with spiritual and heavenly comforts, though in a poor and persecuted condition; therefore an enforced settled maintenance is not suitable to the gospel, as it was to the ministry of priests and Levites in the law.

Secondly, in the change of the church estate, there was also a change of the priesthood and of the law, Heb. vii. [12.] Nor did the Lord Jesus appoint that in his church, and for the maintenance of his ministry, the civil sword of the magistrate; but that the spiritual sword of the ministry should alone compel.

[Sidenote: The civil sword of the national church of the Jews, could not type out a civil but a spiritual sword of the Christian church.]

3. Therefore the compulsion used under Hezekiah and Nehemiah, was by the civil and corporal sword, a type (in that typical state) not of another material and corporal, but of a heavenly and spiritual, even the sword of the Spirit, with which Christ fighteth, Rev. ii. [12.] which is exceeding sharp, entering in between the soul and spirit, Heb. iv. [12.] and bringing every thought into captivity to the obedience of Christ Jesus. He that submits not at the shaking of this sword, is cut off by it; and he that despiseth this sword, all the power in the world cannot make him a true worshipper, or by his purse a maintainer of God’s worship.

[Sidenote: No man should be bound to worship, nor maintain a worship, against his own consent.]

Lastly, if any man professing to be a minister of Christ Jesus, shall bring men before the magistrate, as the practice hath been, both in Old and New England,[216] for not paying him his wages or his due: I ask, if the voluntary consent of the party hath not obliged him, how can either the officers of the parish, church, or of the civil state, compel this or that man to pay so much, more or less, to maintain such a worship or ministry? I ask further, if the determining what is each man’s due to pay, why may they not determine the tenth and more, as some desired (others opposing) in New England, and force men not only to maintenance, but to a Jewish maintenance?

_Peace._ Yea; but, say they, is not the labourer worthy of his hire?

[Sidenote: Christ’s labourers worthy of their hire, but from them that hire them.]

_Truth._ Yes, from them that hire him, from the church, to whom he laboureth or ministereth, not from the civil state: no more than the minister of the civil state is worthy of his hire from the church, but from the civil state: in which I grant the persons in the church ought to be assistant in their civil respects.

_Peace._ What maintenance, say they, shall the ministry of the gospel have?

[Sidenote: What maintenance Christ hath appointed his ministers in the gospel.]

_Truth._ We find two ways of maintenance for the ministry of the gospel proposed for our direction in the New Testament.

First, the free and willing contribution of the saints, according to 1 Cor. xvi., Luke viii. 3, &c., upon which both the Lord Jesus, and his ministers lived.

Secondly, the diligent work and labour of their own hands, as Paul tells the Thessalonians, and that in two cases:

1. Either in the inabilities and necessities of the church.

2. Or for the greater advantage of Christ’s truth. As when Paul saw it would more advantage the name of Christ, he denies himself, and falls to work amongst the Corinthians and Thessalonians.

Let none call these cases extraordinary: for if persecution be the portion of Christ’s sheep, and the business or work of Christ must be dearer to us than our right eye or lives, such as will follow Paul, and follow the Lord Jesus, must not think much at, but rejoice in, poverties, necessities, hunger, cold, nakedness, &c. The stewards of Christ Jesus must be like their Lord, and abhor to steal as the evil steward, pretending that he shamed to beg, but peremptorily dig he could not.

CHAP. CVII.

_Peace._ One and the last branch, dear Truth, remains concerning schools.

“The churches,” say they, “much depend upon the schools, and the schools upon the magistrates.”

[Sidenote: Universities of Europe a cause of universal sins and plagues; yet schools honourable for tongues and arts.]

_Truth._ I honour schools for tongues and arts; but the institution of Europe’s universities, devoting persons (as is said) for scholars in a monastical way, forbidding marriage, and labour too, I hold as far from the mind of Jesus Christ as it is from propagating his name and worship.

We count the universities the fountains, the seminaries, or seed-plots of all piety; but have not those fountains ever sent what streams the times have liked? and ever changed their taste and colour to the prince’s eye and palate?

For any depending of the church of Christ upon such schools, I find not a tittle in the Testament of Christ Jesus.

[Sidenote: Christ’s church his school, and all believers scholars.]

I find the church of Christ frequently compared to a school. All believers are his disciples or scholars, yea, women also, Acts ix. 36, _There was a certain disciple_, or scholar, _called Dorcas_.

Have not the universities sacrilegiously stolen this blessed name of Christ’s scholars from his people? Is not the very scripture language itself become absurd, to wit, to call God’s people, especially women, as Dorcas, scholars?

_Peace._ Some will object, how shall the scriptures be brought to light from out of popish darkness, except these schools of prophets convey them to us?

_Truth._ I know no schools of prophets in the New Testament, but the particular congregation of Christ Jesus, 1 Cor. xiv. And I question whether any thing but sin stopped and dried up the current of the Spirit in those rare gifts of tongues to God’s sons and daughters, serving so admirably both for the understanding of the original scriptures, and also for the propagating of the name of Christ.

[Sidenote: Who knows but God may again pour forth the gifts of tongues?]

Who knows but that it may please the Lord again to clothe his people with a spirit of zeal and courage for the name of Christ; yea, and pour forth those fiery streams again of tongues and prophecy in the restoration of Zion?

[Sidenote: Tongues attainable out of Oxford or Cambridge.]

If it be not his holy pleasure so to do, but that his people with daily study and labour must dig to come at the original fountains, God’s people have many ways, besides the university, lazy and monkish, to attain to an excellent measure of the knowledge of those tongues.

[Sidenote: Mr. Ainsworth.]