Chapter XIV: Part 14

Secondly, for the ordinary officers ordained for the ordinary and constant guiding, feeding, and governing the church, they were rulers, shepherds, bishops, or overseers, and to them was every letter and charge, commendation or reproof, directed, Rev. ii. 3, Acts xx. And that place by them quoted for the submission of the magistrates to the church, it mentions only submission to the rulers thereof, Heb. xiii. 17. Those excellent men concealed not this out of ignorance, and therefore most certainly in a silent way confess, that their doctrine concerning the magistrates’ power in church causes would seem too gross, if they should not have named the whole church, and but silently implied the governors of it. And is it not wonderful in any sober eye, how the same persons, magistrates, can be exalted over the ministers and members, as being bound to establish, reform, suppress by the civil sword in punishing the body or goods, and yet for the same actions, if the church and governors thereof so conceive, be liable to a punishment ten thousand times more transcendent, to wit, excommunication, a punishment reaching to their souls, and consciences, and eternal estate; and this not only for common sins, but for those actions which immediately concern the execution of their civil office, in judicial proceeding?

[Sidenote: Queen Elizabeth’s bishops truer to their principles, than many of a better spirit and profession.]

_Peace._ The prelates in Queen Elizabeth’s days, kept with more plainness to their principles: for, acknowledging the queen to be supreme in all church causes, according to the title and power of Henry VIII. her father, taken from the pope, and given to him by the parliament, they professed that the queen was not a sheep, but under Christ the chief shepherd, and that the church had not power to excommunicate the queen.

[Sidenote: Mr. Barrowe’s profession concerning Queen Elizabeth.]

_Truth._ Therefore, sweet Peace, it was esteemed capital, in that faithful witness of so much truth as he saw, even unto death, Mr. Barrowe, to maintain before the lords of the council, that the queen herself was subject to the power of Christ Jesus in the church: which truth overthrew that other tenent, that the queen should be head and supreme in all church causes.[227]

_Peace._ Those bishops according to their principles, though bad and false, dealt plainly, though cruelly, with Mr. Barrowe: but these authors, whose principles are the same with the bishops’, concerning the power of the magistrate in church affairs, though they waive the title, and will not call them heads or governors, which now in lighter times seems too gross, yet give they as much spiritual power and authority to the civil magistrates to the full, as ever the bishops gave unto them; although they yet also with the same breath lay all their honour in the dust, and make them to lick the dust of the feet of the churches, as it is prophesied the kings and the queens of the earth shall do, when Christ makes them nursing fathers and nursing mothers, Isa. xlix.[228] The truth is, Christ Jesus is honoured when the civil magistrate, a member of the church, punisheth any member or elder of the church with the civil sword, even to the death, for any crime against the civil state, so deserving it; for he bears not the sword in vain.

And Christ Jesus is again most highly honoured, when for apparent sin in the magistrate, being a member of the church, for otherwise they have not to meddle with him, the elders with the church admonish him, and recover his soul: or if obstinate in sin, cast him forth of their spiritual and Christian fellowship; which doubtless they could not do, were the magistrate supreme governor under Christ in ecclesiastical or church causes, and so consequently the true heir and successor of the apostles.

CHAP. CXXXVI.

[Sidenote: 15th head, examined.]

_Peace._ The fifteenth head runs thus: viz., _In what cases must churches proceed with magistrates in case of offence._

“We like it well, that churches be slower in proceeding to excommunication, as of all other, so of civil magistrates, especially in point of their judicial proceedings, unless it be in scandalous breach of a manifest law of God, and that after notorious evidence of the fact, and that after due seeking and waiting for satisfaction in a previous advertisement. And though each particular church in respect of the government of Christ be independent and absolute within itself, yet where the commonweal consists of church members, it may be a point of Christian wisdom to consider and consult with the court also, so far as any thing may seem doubtful to them in the magistrate’s case, which may be further cleared by intelligence given from them; but otherwise we dare not leave it in the power of any church to forbear to proceed and agree upon that on earth, which they plainly see Christ hath resolved in his word, and will ratify in heaven.”

[Sidenote: The inventions of men in swerving from the true essentials of civil and spiritual commonweals.]

_Truth._ If the scope of this head be to qualify and adorn Christian impartiality and faithfulness with Christian wisdom and tenderness, I honour and applaud such a Christian motion; but whereas that case is put which is nowhere found in the pattern of the first churches, nor suiting with the rule of Christianity, to wit, that “the commonweal should consist of church members,” which must be taken privately, to wit, that none should be admitted members of the commonweal but such as are first members of the church—which must necessarily run the church upon that temptation to feel the pulse of the court concerning a delinquent magistrate, before they dare proceed—I say, let such practices be brought to the touchstone of the true frame of a civil commonweal, and the true frame of the spiritual or Christian commonweal, the church of Christ, and it will be seen what wood, hay, and stubble of carnal policy and human inventions in Christ’s matters are put in place of the precious stones, gold, and silver of the ordinances of the most high and only wise God.

CHAP. CXXXVII.

[Sidenote: 16th and last head examined.]

_Peace._ Dear Truth, we are now arrived at their last head: the title is this, viz.,—

_Their power in the liberties and privileges of these churches._

“First, all magistrates ought to be chosen out of church members, Exod. xviii. 21; Deut. xvii. 15; Prov. xxix. 2. _When the righteous rule, the people rejoice._

“Secondly, that all free men elected, be only church members;—

“1. Because if none but church members should rule, then others should not choose, because they may elect others beside church members.

2. From the pattern of Israel, where none had power to choose but only Israel, or such as were joined to the people of God.

3. If it shall fall out that, in the court consisting of magistrates and deputies, there be a dissent between them which may hinder the common good, that they now return for ending the same to their first principles, which are the free men, and let them be consulted with.”

[Sidenote: A great question, viz., whether only church members, that is, as is intended, godly persons, in a particular church estate, be only eligible or to be chosen for magistrates.]

_Truth._ In this head are two branches:—first, concerning the choice of magistrates, that such ought to be chosen as are church members: for which is quoted, Exod. xviii. 21; Deut. xvii. 15; Prov. xxix. 2.

Unto which I answer: It were to be wished, that since the point is so weighty, as concerning the pilots and steersmen of kingdoms and nations, &c., on whose abilities, care, and faithfulness depends most commonly the peace and safety of the commonweals they sail in: I say, it were to be wished that they had more fully explained what they intend by this affirmative, viz., “Magistrates ought to be chosen out of church members.”

For if they intend by this _ought to be chosen_, a necessity of convenience, viz., that for the greater advancement of common utility and rejoicing of the people, according to the place quoted, Prov. xxix. 2, it were to be desired, prayed for, and peaceably endeavoured, then I readily assent unto them.

But if by this _ought_ they intend such a necessity as those scriptures quoted imply, viz., that people shall sin by choosing such for magistrates as are not members of churches: as the Israelites should have sinned, if they had not, according to Jethro’s counsel, Exod. xviii., and according to the command of God, Deut. xvii., chosen their judges and kings within themselves in Israel: then I propose these necessary queries;—

[Sidenote: Lawful civil states, where churches of Christ are not. The world being divided into thirty parts, twenty-five never heard of Christ.]

First. Whether those are not lawful civil combinations, societies, and communions of men, in towns, cities, states, or kingdoms, where no church of Christ is resident, yea, where his name was never yet heard of? I add to this, that men of no small note, skilful in the state of the world, acknowledge, that the world divided into thirty parts, twenty-five of that thirty have never yet heard of the name of Christ: if [therefore] their civil politics and combinations be not lawful, because they are not churches and their magistrates church members, then disorder, confusion, and all unrighteousness is lawful, and pleasing to God.

[Sidenote: Lawful heirs of crowns and civil government, although not Christian and godly.]

Secondly. Whether in such states or commonweals where a church or churches of Christ are resident, such persons may not lawfully succeed to the crown or government in whom the fear of God, according to Jethro’s counsel, cannot be discerned, nor are brethren of the church, according to Deut. xvii. 15, but only are fitted with civil and moral abilities to manage the civil affairs of the civil estate.

[Sidenote: Few Christians wise and noble, and qualified for affairs of state.]

Thirdly. Since not many wise and noble are called, but the poor receive the gospel, as God hath chosen the poor of the world to be rich in faith, 1 Cor. i. 26, James ii. 5: whether it may not ordinarily come to pass, that there may not be found in a true church of Christ, which sometimes consisteth but of few persons, persons fit to be either kings or governors, &c., whose civil office is no less difficult than the office of a doctor of physic, a master or pilot of a ship, or a captain or commander of a band or army of men: for which services the children of God may be no ways qualified, though otherwise excellent for the fear of God, and the knowledge and grace of the Lord Jesus.

[Sidenote: Some papists and some protestants agree in deposing of magistrates.]

Fourthly. If magistrates ought, that is, ought _only_, to be chosen out of the church, I demand, if they ought not also to be dethroned and deposed when they cease to be of the church, either by voluntary departure from it, or by excommunication out of it, according to the bloody tenents and practice of some papists, with whom the protestants, according to their principles, although they seem to abhor it, do absolutely agree?

Fifthly. Therefore, lastly, I ask, if this be not to turn the world upside down, to turn the world out of the world, to pluck up the roots and foundations of all common society in the world, to turn the garden and paradise of the church and saints into the field of the civil state of the world, and to reduce the world to the first chaos or confusion?

CHAP. CXXXVIII.

_Peace._ Dear Truth, thou conquerest, and shalt triumph in season, but some will say, how answer you those scriptures alleged?

[Sidenote: Those scriptures, Exod. xviii., Deut. xvii. and xviii., &c., paralleled in the true spiritual Israel, by 1 Tim. iii., and Tit. i.]

_Truth._ I have fully and at large declared the vast differences between that holy nation of typical Israel and all other lands and countries, how unmatchable then and now, and never to be paralleled, but by the true Israel and particular churches of Christ residing in all parts, and under the several civil governments of the world. In which churches, the Israel of God and kingdom of Christ Jesus, such only are to be chosen spiritual officers and governors, to manage his kingly power and authority in the church, as are, according to the scriptures quoted, not pope, bishops, or civil powers, but from amongst themselves, brethren, fearing God, hating covetousness or filthy lucre, according to those golden rules given by the Lord Jesus, 1 Tim. iii., and Tit. i.

The want of discerning this true parallel between Israel in the type then, and Israel the antitype now, is that rock whereon, through the Lord’s righteous jealousy, punishing the world and chastising his people, thousands dash, and make woful shipwreck.

The second branch, viz., that all freemen elected be only church members, I have before shown to be built on that sandy and dangerous ground of Israel’s pattern. Oh! that it may please the Father of lights to discover this to all that fear his name! Then would they not sin to save a kingdom, nor run into the lamentable breach of civil peace and order in the world, nor be guilty of forcing thousands to hypocrisy in a state-worship, nor of profaning the holy name of God and Christ by putting their names and ordinances upon unclean and unholy persons, nor of shedding the blood of such heretics, &c., whom Christ would have enjoy longer patience and permission until the harvest, nor of the blood of the Lord Jesus himself in his faithful witnesses of truth, nor lastly, of the blood of so many hundred thousands slaughtered men, women, and children, by such uncivil and unchristian wars and combustions about the Christian faith and religion.

_Peace._ Dear Truth, before we part, I ask your faithful help once more, to two or three scriptures which many allege, and yet we have not spoken of.

_Truth._ Speak on. Here is some sand left in this our hour-glass of merciful opportunity. One grain of time’s inestimable sand is worth a golden mountain; let us not lose it.

[Sidenote: The Ninevites’ fast examined.]

_Peace._ The first is that of the Ninevites’ fast, commanded by the king of Nineveh and his nobles upon the preaching of Jonah: succeeded by God’s merciful answer in sparing of the city; and quoted with honourable approbation by the Lord Jesus Christ, Jonah iii., and Matt. xii. 41.

_Truth._ I have before proved, that even Jehoshaphat’s fast, he being king of the national church and people of Israel, could not possibly be a type or warrant for every king or magistrate in the world, whose nations, countries, or cities cannot be churches of God now in the gospel, according to Christ Jesus.

Much less can this pattern of the king of Nineveh and his nobles, be a ground for kings and magistrates now to force all their subjects under them in the matters of worship.

_Peace._ It will be said, why did God thus answer them?

_Truth._ God’s mercy in hearing doth not prove an action right and according to rule.

It pleased God to hear the Israelites cry for flesh, and afterward for a king, giving both in anger to them.

It pleased God to hear Ahab’s prayer, yea, and the prayer of the devils, Luke viii. [32,] although their persons and prayers in themselves abominable.

[Sidenote: Object.]

If it be said, why did Christ approve this example?

[Sidenote: Answer.]

I answer, the Lord Jesus Christ did not approve the king of Nineveh’s compelling all to worship, but the men of Nineveh’s repentance at the preaching of Jonah.

_Peace._ It will be said, what shall kings and magistrates now do in the plagues of sword, famine, pestilence?

_Truth._ Kings and magistrates must be considered, as formerly, invested with no more power than the people betrust them with.

But no people can betrust them with any spiritual power in matters of worship; but with a civil power belonging to their goods and bodies.

2. Kings and magistrates must be considered as either godly or ungodly.

If ungodly, his own and people’s duty is repentance, and reconciling of their persons unto God, before their sacrifice can be accepted. Without repentance what have any to do with the covenant or promise of God? Psalm l. 16.

Again, if godly, they are to humble themselves, and beg mercies for themselves and people.

Secondly. Upon this advantage and occasion, they are to stir up their people, as possibly they may, to repentance; but not to force the consciences of people to worship.

[Sidenote: Object.]

If it be said, what must be attended to in this example?

[Sidenote: Answer.]

Two things are most eminent in this example.

First. The great work of repentance, which God calls all men unto, upon the true preaching of his word.

[Sidenote: How England and London may yet be spared.]

Secondly. The nature of that true repentance, whether legal or evangelical. The people of Nineveh turned from the violence that was in their hands: and confident I am, if this nation shall turn, though but with a legal repentance, from that violent persecuting or hunting each of other for religion’s sake,—the greatest violence and hunting in the wilderness of the whole world—even as Sodom and Gomorrah upon a legal repentance had continued until Christ’s day: so consequently might England, London, &c., continue free from a general destruction, upon such a turning from their violence, until the heavens and the whole world be with fire consumed.

_Peace._ The second scripture is that speech of the Lord Christ, Luke xxii. 36, _He that hath not a sword, let him sell his coat and buy one._

[Sidenote: Luke xxii., the selling of the coat to buy a sword, discussed.]

_Truth._ For the clearing of this scripture, I must propose and reconcile that seeming contrary command of the Lord Jesus to Peter, Matt. xxvi. [52,] _Put up thy sword into its place, for all that take the sword shall perish by it._

In the former scripture, Luke xxii. 36, it pleased the Lord Jesus, speaking of his present trouble, to compare his former sending forth of his disciples without scrip, &c., with that present condition and trial coming upon them, wherein they should provide both scrip and sword, &c.

Yet now, first, when they tell him of two swords, he answers, _It is enough_: which shows his former meaning was not literal, but figurative, foreshowing his present danger above his former.

Secondly, in the same sense at the same time, Matt. xxvi. 52, commanding Peter to put up his sword, he gives a threefold reason thereof.

1. (ver. 52,) From the event of it: _for all that take the sword shall perish by it_.

2. The needlessness of it: for with a word to his Father, he could have twelve legions of angels.

3. The counsel of God to be fulfilled in the scripture: thus it ought to be.

_Peace._ It is much questioned by some, what should be the meaning of Christ Jesus in that speech, _All that take the sword shall perish by the sword._

[Sidenote: A threefold taking of the sword.]

_Truth._ There is a threefold taking of the sword: first, by murderous cruelty, either of private persons; or secondly, public states or societies, in wrath or revenge each against other.

Secondly, a just and righteous taking of the sword in punishing offenders against the civil peace, either more personal, private, and ordinary; or more public, oppressors, tyrants, ships, navies, &c. Neither of these can it be imagined that Christ Jesus intended to Peter.

Thirdly, there is therefore a third taking of the sword, forbidden to Peter, that is, for Christ and the gospel’s cause when Christ is in danger: which made Peter strike, &c.

_Peace._ It seems to some most contrary to all true reason, that Christ Jesus, innocency itself, should not be defended.

_Truth._ The foolishness of God is wiser than the wisdom of man.

It is not the purpose of God, that the spiritual battles of his Son shall be fought by carnal weapons and persons.

It is not his pleasure that the world shall flame on fire with civil combustions for his Son’s sake. It is directly contrary to the nature of Christ Jesus, his saints and truths, that throats of men, which is the highest contrariety to civil converse, should be torn out for his sake who most delighted to converse with the greatest sinners.

It is the counsel of God, that his servants shall overcome by three weapons of a spiritual nature, Rev. xii. 11; and that all that take the sword of steel shall perish.

Lastly, it is the counsel of God, that Christ Jesus shall shortly appear a most glorious judge and revenger against all his enemies, when the heavens and the earth shall flee before his most glorious presence.

[Sidenote: Rev. xvii. 16, the kings’ hating of the whore, discussed.]

_Peace._ I shall propose the last scripture much insisted on by many for carnal weapons in spiritual cases, Rev. xvii. 16, _The ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and shall burn her with fire._

_Truth._ Not to controvert with some, whether or no the beast be yet risen and extant:—

Nor secondly, whether either the beast, or the horns, or the whore, may be taken literally for any corporal beast or whore:—

Or thirdly, whether these ten horns be punctually and exactly ten kings:—

Or fourthly, whether those ten horns signify those many kings, kingdoms, and governments, who have bowed down to the pope’s yoke, and have committed fornication with that great whore the church of Rome:—

Let this last be admitted, (which yet will cost some work to clear against all opposites): yet,—

First, can the time be now clearly demonstrated to be come? &c.

Secondly, how will it be proved, that this hatred of this whore, shall be a true, chaste, Christian hatred against anti-christian, whorish practices? &c.

Thirdly, or rather that this hating, and desolating, and making naked, and burning shall arise, not by way of an ordinance warranted by the institution of Christ Jesus, but by way of providence, when, as it useth to be with all whores and their lovers, the church of Rome and her great lovers shall fall out, and by the righteous vengeance of God upon her, drunk with the blood of saints or holy ones, these mighty fornicators shall turn their love into hatred, which hatred shall make her a poor, desolate, naked whore, torn and consumed, &c.

_Peace._ You know it is a great controversy, how the kings of the earth shall thus deal with the whore in the seventeenth chapter, and yet so bewail her in the eighteenth chapter.

_Truth._ If we take it that these kings of the earth shall first hate, and plunder, and tear, and burn this whore, and yet afterward shall relent and bewail their cruel dealing toward her: or else, that as some kings deal so terribly with her, yet others of those kings shall bewail her:—

If either of these two answers stand, or a better be given, yet none of them can prove it lawful for people to give power to their kings and magistrates thus to deal with them, their subjects, for their conscience; nor for magistrates to assume a tittle more than the people betrust them with; nor for one people out of conscience to God, and for Christ’s sake, thus to kill and slaughter and burn each other. However, it may please the righteous judge, according to the famous types of Gideon’s and Jehoshaphat’s battles, to permit in justice, and to order in wisdom, these mighty and mutual slaughters each of other.

_Peace._ We have now, dear Truth, through the gracious hand of God, clambered up to the top of this our tedious discourse.

_Truth._ Oh! it is mercy inexpressible that either thou or I have had so long a breathing time, and that together!

_Peace._ If English ground must yet be drunk with English blood, oh! where shall Peace repose her wearied head and heavy heart?

_Truth._ Dear Peace, if thou find welcome, and the God of peace miraculously please to quench these all-devouring flames, yet where shall Truth find rest from cruel persecutions?

_Peace._ Oh! will not the authority of holy scriptures, the commands and declarations of the Son of God, therein produced by thee, together with all the lamentable experiences of former and present slaughters, prevail with the sons of men, especially with the sons of peace, to depart from the dens of lions, and mountains of leopards, and to put on the bowels, if not of Christianity, yet of humanity each to other?

_Truth._ Dear Peace, Habakkuk’s fishes keep their constant bloody game of persecutions in the world’s mighty ocean; the greater taking, plundering, swallowing up the lesser. Oh! happy he whose portion is the God of Jacob! who hath nothing to lose under the sun; but hath a state, a house, an inheritance, a name, a crown, a life, past all the plunderers’, ravishers’, murderers’ reach and fury!

_Peace._ But lo! Who’s there?

_Truth._ Our sister _Patience_, whose desired company is as needful as delightful. It is like the wolf will send the scattered sheep in one: the common pirate gather up the loose and scattered navy: the slaughter of the witnesses by that bloody beast unite the independents and presbyterians.

The God of peace, the God of truth, will shortly seal this truth, and confirm this witness, and make it evident to the whole world,—

THAT THE DOCTRINE OF PERSECUTION FOR CAUSE OF CONSCIENCE, IS MOST EVIDENTLY AND LAMENTABLY CONTRARY TO THE DOCTRINE OF CHRIST JESUS, THE PRINCE OF PEACE. AMEN.

FINIS.

MR. COTTON’S LETTER,
LATELY PRINTED,
EXAMINED AND ANSWERED.

BY
ROGER WILLIAMS,
OF PROVIDENCE, IN NEW ENGLAND.

LONDON:
IMPRINTED IN THE YEAR 1644.

TO THE IMPARTIAL READER.[229]

This Letter I acknowledge to have received from Mr. Cotton, whom for his personal excellencies I truly honour and love: yet at such a time of my distressed wanderings amongst the barbarians, that being destitute of food, of clothes, of time, I reserved it, though hardly, amidst so many barbarous distractions, and afterward prepared an answer to be returned.

[Sidenote: Mr. Cotton’s reluctancy in himself concerning the way of persecution.]

In the interim, some friends being much grieved, that one, publicly acknowledged to be godly, and dearly beloved, should yet be so exposed to the mercy of a howling wilderness in frost and snow, &c.: Mr. Cotton, to take off the edge of censure from himself, professed both in speech and writing, that he was no procurer of my sorrows.

Some letters then passed between us, in which I proved and expressed, that if I had perished in that sorrowful winter’s flight, only the blood of Jesus Christ could have washed him from the guilt of mine.

[Sidenote: An unmerciful speech from a merciful man.]

His final answer was, “Had you perished, your blood had been on your own head; it was your sin to procure it, and your sorrow to suffer it.”

Here I confess I stopped, and ever since suppressed mine answer; waiting, if it might please the Father of mercies, more to mollify and soften, and render more humane and merciful, the ear and heart of that otherwise excellent and worthy man.

[Sidenote: God’s wisdom in the season of publishing this letter.]

It cannot now be justly offensive, that finding this letter public (by whose procurement I know not) I also present to the same public view, my formerly intended answer.

[Sidenote: Times of inquiry after Christ.]

I rejoice in the goodness and wisdom of him who is the Father of lights and mercies, in ordering the season both of mine own present opportunity of answer: as also and especially of such protestations and resolutions of so many fearing God, to seek what worship and worshippers are acceptable to him in Jesus Christ.

[Sidenote: A golden speech of a parliament man.]

Mine own ears were glad and late witnesses of a heavenly speech of one of the most eminent of that high assembly of parliament; viz., “Why should the labours of any be suppressed, if sober, though never so different? We now profess to seek God, we desire to see light,” &c.

[Sidenote: Times when seeking of God comes too late.]

I know there is a time when God will not be found, though men seek him early, Prov. i. [28.]

There is a time when prayer and fasting come too late, Jer. xiv. [10.]

There is a seeking of the God of Israel with a stumbling-block, according to which God giveth his Israel an answer, Ezek. xiv. [4.]

Lastly, there is a proud refusal of the mind of God returned in answer by the prophet, Jer. xlii. [13.]

[Sidenote: Wholehearted seekers the only seekers of Christ Jesus.]

Love bids me hope for better things. God’s promise assures us, that his people returning from captivity, shall seek him, and pray, and find him, when they seek him with their whole heart, Jer. xxix. [13.] And God’s angel comforts those against all fears that seek Jesus that was crucified, Mark xvi. [6].

[Sidenote: Christ Jesus, whom he saveth he teacheth.]

Thy soul so prosper, whoever thou art, worthy reader, as with thy whole heart thou seekest that true Lord Jesus, who is holiness itself, and requires a spiritual and holy bride like to himself, the pure and spotless lamb. He alone, as he is able to save thee to the utmost from thy sins and sorrows by his blood, so hath he brought his Father’s counsel from his bosom, and every soul is bound, on pain of eternal pains, to attend alone [to] his laws and ordinances, commands and statutes, Heb. vii., Acts iii. [23].

[Sidenote: The true Lord Jesus studied humility and self-denial.]

That Lord Jesus, who purposely chose to descend of mean and inferior parents, a carpenter, &c.:—

Who disdained not to enter this world in a stable, amongst beasts, as unworthy the society of men: who passed through this world with the esteem of a madman, a deceiver, a conjuror, a traitor against Cæsar, and destitute of an house wherein to rest his head: who made choice of his first and greatest ambassadors out of fishermen, tent-makers, &c.: and at last chose to depart on the stage of a painful, shameful gibbet:—

[Sidenote: Seekers of Christ are sure of a gracious answer, 2 Thess. v.]

If Him thou seekest in these searching times, makest him alone thy white [robe] and soul’s beloved, willing to follow, and be like him in doing [and] in suffering; although thou findest him not in the restoration of his ordinances, according to his first pattern:—

Yet shalt thou see him, reign with him, eternally admire him, and enjoy him, when he shortly comes in flaming fire to burn up millions of ignorant and disobedient.

Your most unworthy country-man,

ROGER WILLIAMS.

MR. COTTON’S LETTER EXAMINED AND ANSWERED.

CHAP. I.

_Mr. Cotton._ “Beloved in Christ.”

_Answer._ Though I humbly desire to acknowledge myself unworthy to be beloved, and most of all unworthy of the name of Christ, and to be beloved for his sake: yet since Mr. Cotton is pleased to use such an affectionate compellation and testimonial expression, to one so afflicted and persecuted by himself and others, whom for their personal worth and godliness I also honour and love, I desire it may be seriously reviewed by himself and them, and all men, whether the Lord Jesus be well pleased that one, beloved in him, should, for no other cause than shall presently appear, be denied the common air to breathe in, and a civil cohabitation upon the same common earth; yea, and also without mercy and human compassion, be exposed to winter miseries in a howling wilderness?[230]

[Sidenote: Mr. Cotton expecting more light, must, according to his way of persecution, persecute Christ Jesus if he bring it.]

And I ask further, Whether, since Mr. Cotton elsewhere professeth to expect far greater light than yet shines, upon the same grounds and practice, if Christ Jesus in any of his servants shall be pleased to hold forth a further light, Christ Jesus himself shall find the mercy and humanity of a civil and temporal life and being with them?

_Mr. Cotton._ “Though I have little hope, when I consider the uncircumcision of mine own lips, that you will hearken to my voice, who have not hearkened to the body of the whole church of Christ with you, and the testimony and judgment of so many elders and brethren of other churches: yet I trust my labour will be accepted of the Lord; and who can tell but that he may bless it to you also, if, by his help, I endeavour to show you the sandiness of those grounds, out of which you have banished yourself from the fellowship of all the churches in these countries?”

[Sidenote: Will-worship varnished over with the glittering show of humility. Spiritual pride may swell, out of the sense of a man’s humility. Humility most unseasonable in setting up will-worship, or persecuting others.]

_Answer._ First, I acknowledge it a holy character of a heavenly spirit, to make ingenuous true acknowledgment of an uncircumcised lip: yet that discerning spirit, which God graciously vouchsafeth to them that tremble at his word, shall not only find, that not only the will-worships of men may be painted and varnished over with the glittering show of humility, Col. ii., but also God’s dearest servants, eminent for humility and meekness, may yet be troubled with a swelling of spiritual pride out of the very sense of their humility. It pleased God to give Paul himself preventing physic against this distemper, in the midst of God’s gracious revelation to him. And what an humble argument doth David use, when himself, advised by Nathan, went about an evil work out of a holy intention, to wit, a work of will-worship, in building the temple unbidden? _Behold, I dwell in a house of Cedar, but the ark of God in a tent_, 2 Sam. vii. 2. Humility is never in season to set up superstition, or to persecute God’s children.

CHAP. II.

Secondly, I observe his charge against me for not hearkening to a twofold voice of Christ: first, of the whole church of Christ with me.[232]

[Sidenote: Public sins the cause of public calamities; must be faithfully discovered by spiritual watchmen.]

Unto which I answer, according to my conscience and persuasion, I was then charged by office with the feeding of that flock: and when in the apprehension of some public evils, the whole country professed to humble itself and seek God, I endeavoured, as a faithful watchman on the walls, to sound the trumpet and give the alarm: and upon a fast day, in faithfulness and uprightness, as then and still I am persuaded, I discovered eleven public sins, for which I believed (and do) it pleased God to inflict, and further to threaten public calamities. Most of which eleven (in not all) that church then seemed to assent unto: until afterward in my troubles the greater part of that church was swayed and bowed, whether for fear of persecution or otherwise, to say and practise what, to my knowledge, with sighs and groans, many of them mourned under.

[Sidenote: Col. iv. [16.] Faithfulness to God and man (though for present censured) will give rejoicing in day of death and judgment.]

I know the church of Colosse must say to Archippus, _Take heed to thy ministry_, &c., which he may negligently and proudly refuse to hearken to; but let my case be considered, and the word of the Lord examined, and the difference of my case will shine forth, and my faithfulness and uprightness to God and the souls of that people will witness for me, when my soul comes to Hezekiah’s case on his death-bed, and in that great day approaching.

[Sidenote: The popish argument from multitudes. David and the princes and thirty thousand of Israel, a type of God’s best servants reforming, yet not after the due order. An excellent confession of the papists concerning scripture.]

For my not hearkening to the second voice, the testimony of so many elders and brethren of other churches: because I truly esteem and honour the persons of which the New English churches are constituted, I will not answer the argument of numbers and multitudes against one, as we use to answer the popish universality, that God sometimes stirs up one Elijah against eight hundred of Baal’s priests,[233] one Micaiah against four hundred of Ahab’s prophets, one Athanasius against many hundreds of Arian bishops, one John Huss against the whole council of Constance, Luther and the two witnesses against many thousands, &c. Let this I may truly say, that David himself, and the princes of Israel, and thirty thousand Israel, carrying up the ark, were not to be hearkened to nor followed in their (as I may say) holy rejoicings and triumphings, the due order of the Lord yet being wanting to their holy intentions and affections, and the Lord at last sending in a sad stop and breach of Uzzah amongst them (Perez Uzzah), as he hath ever yet done, and will do in all the reformations that have been hitherto made by his Davids which are not after the due order. To which purpose, it is maintained by the papists themselves, and by their councils, that scripture only must be heard: yea, one scripture in the mouth of one simple mechanic before the whole council. By that only do I desire to stand or fall in trial or judgment; for all flesh is grass, and the beauty of flesh, the most wisest, holiest, learnedest, is but the flower or beauty of grass: only the word of Jehovah standeth fast for ever.

CHAP. III.

Thirdly, Mr. Cotton endeavoureth to discover the sandiness of those grounds out of which, as he saith, I have banished myself, &c.

[Sidenote: Good intentions and affections in God’s people, accepted with God, when their endeavours perish and burn like stubble, &c. Many grounds seemed sandy to Mr. Cotton in Old England, which now he confesseth to be rocky.]

I answer, I question not his holy and loving intentions and affections, and that my grounds seem sandy to himself and others. Those intentions and affections may be accepted, as his person, with the Lord, as David of his desires to build the Lord a temple, though on sandy grounds. Yet Mr. Cotton’s endeavours to prove the firm rock of the truth of Jesus to be the weak and uncertain sand of man’s invention, those shall perish and burn like hay or stubble. The rocky strength of those grounds shall more appear in the Lord’s season, and himself may yet confess so much, as since he came into New England he hath confessed the sandiness of the grounds of many of his practices in which he walked in Old England, and the rockiness of their grounds that witnessed against them and himself in those practices, though for that time their grounds seemed sandy to him.

[Sidenote: Mr. Cotton formerly persuaded to practise Common Prayer; but since hath written against it.]

When myself heretofore, through the mercy of the Most High, discovered to himself and other eminent servants of God my grounds against their using of the Common Prayer, my grounds seemed sandy to them, which since in New England Mr. Cotton hath acknowledged rocky, and hath seen cause so to publish to the world, in his discourse to Mr. Ball against set forms of prayer.[234]

But because the reader may ask, both Mr. Cotton and me, what were the grounds of such a sentence of banishment against me, which are here called sandy, I shall relate in brief what those grounds were, some whereof he is pleased to discuss in this letter, and others of them not to mention.[235]

After my public trial and answers at the general court, one of the most eminent magistrates, whose name and speech may by others be remembered, stood up and spake:

[Sidenote: The four particular grounds of my sentence of banishment.]

“Mr. Williams,” said he, “holds forth these four particulars;

“First, That we have not our land by patent from the king, but that the natives are the true owners of it, and that we ought to repent of such a receiving it by patent.

“Secondly, That it is not lawful to call a wicked person to swear, [or] to pray, as being actions of God’s worship.

“Thirdly, That it is not lawful to hear any of the ministers of the parish assemblies in England.

“Fourthly, that the civil magistrate’s power extends only to the bodies, and goods, and outward state of men,” &c.

I acknowledge the particulars were rightly summed up, and I also hope, that, as I then maintained the rocky strength of them to my own and other consciences’ satisfaction, so, through the Lord’s assistance, I shall be ready for the same grounds not only to be bound and banished, but to die also in New England, as for most holy truths of God in Christ Jesus.

Yea; but, saith he, upon those grounds you banished yourself from the society of the churches in these countries.

[Sidenote: Christ Jesus speaketh and suffereth in his witnesses. The dragon’s language in a lamb’s lip. God’s children persecuted are charged by their enemies to be the authors of their own persecution.]

I answer, if Mr. Cotton mean my own voluntary withdrawing from those churches resolved to continue in those evils, and persecuting the witnesses of the Lord presenting light unto them, I confess it was mine own voluntary act; yea, I hope the act of the Lord Jesus sounding forth in me, a poor despised ram’s horn, the blast which shall in his own holy season cast down the strength and confidence of those inventions of men in the worshipping of the true and living God:—And lastly, His act in enabling me to be faithful, in any measure, to suffer such great and mighty trials for his name’s sake. But if by banishing myself he intend the act of civil banishment from their common earth and air, I then observe with grief the language of the dragon in a lamb’s lip. Among other expressions of the dragon, are not these common to the witnesses of the Lord Jesus, rent and torn by his persecutions?—“Go now:—say, you are persecuted, you are persecuted for Christ, suffer for your conscience: no, it is your schism, heresy, obstinacy, the devil hath deceived thee, thou hast justly brought this upon thee, thou hast banished thyself,” &c. Instances are abundant in so many books of martyrs, and the experience of all men, and therefore I spare to recite in so short a treatise.

[Sidenote: A national church, the silent commonweal or world, silently confessed by Mr. Cotton to be all one.]

Secondly, if he mean this civil act of banishing, why should he call a civil sentence from the civil state, within a few weeks’ execution, in so sharp a time of New England’s cold—Why should he call this a banishment from the churches? except he silently confess, that the frame or constitution of their churches is but implicitly national, which yet they profess against: for otherwise why was I not yet permitted to live in the world, or commonweal, except for this reason, that the commonweal and church is yet but one, and he that is banished from the one must necessarily be banished from the other also.

CHAP. IV.

_Mr. Cotton._ “Let not any prejudice against my person, I beseech you, forestal either your affection or judgment, as if I had hasted forward the sentence of your civil banishment; for what was done by the magistrates in that kind was neither done by my counsel nor consent.”

[Sidenote: Persecutors of men’s bodies seldom or never do those men’s souls good. An excellent observation of a worthy parliament man.]

_Answ._ Although I desire to hear the voice of God from a stranger, an equal, an inferior, yea, an enemy; yet I observe how this excellent man cannot but confess how hard it is for any man to do good, to speak effectually to the soul or conscience of any whose body he afflicts and persecutes, and that only for their soul and conscience’ sake. Hence, excellent was the observation of a worthy gentleman in the parliament against the bishops, viz., That the bishops were far from the practice of the Lord Jesus, who, together with his word preached to the souls of men, showed their bodies so much mercy and loving-kindness; whereas the bishops on the contrary persecute, &c.

[Sidenote: God’s children are not so free in persecuting God’s children, as persecutors whose professed nature and trade it is.]

Now to the ground from whence my prejudice might arise, he professeth my banishment proceeded not with his counsel or consent. I answer, I doubt not but that what Mr. Cotton and others did in procuring my sorrows, was not without some regret and reluctancy of conscience and affection—as like it is that David could not procure Uriah’s death, nor Asa imprison the prophet, with a quiet and free conscience. Yet to the particular, that Mr. Cotton consented not, what need he, being not one of the civil court? But that he counselled it, and so consented, beside what other proof I might produce, and what himself hereunder expresseth, I shall produce a double and unanswerable testimony.

[Sidenote: Mr. Cotton by teaching persecution cannot but consent to it, &c.]

First, he publicly taught, and teacheth, except lately Christ Jesus hath taught him better, that body-killing, soul-killing, and state-killing doctrine of not permitting but persecuting all other consciences and ways of worship but his own in the civil state, and so consequently in the whole world, if the power or empire thereof were in his hand.

[Sidenote: Mr. Cotton privately satisfied the consciences of some that questioned, whether persecution for conscience was lawful.]

Secondly, as at that sentence divers worthy gentlemen durst not concur with the rest in such a course, so some that did consent have solemnly testified, and with tears since to myself confessed, that they could not in their souls have been brought to have consented to the sentence, had not Mr. Cotton in private given them advice and counsel, proving it just and warrantable to their consciences.

I desire to be as charitable as charity would have me, and therefore would hope that either his memory failed him, or that else he meant, that in the very time of sentence passing he neither counselled nor consented—as he hath since said, that he withdrew himself and went out from the rest—probably out of that reluctation which before I mentioned; and yet if so, I cannot reconcile his own expression: for thus he goes on:—

CHAP. V.

_Mr. Cotton._ “Although I dare not deny the sentence passed to be righteous in the eyes of God, who hath said, that _he that withholdeth the corn_, which is the staff of life, _from the people, the multitude shall curse him_, Prov. xi. 26, how much more shall they separate such from them as do withhold and separate them from the ordinances, or the ordinances from them, which are in Christ the bread of life.”

[Sidenote: Prov. xi. 26. The scripture produced by Mr. Cotton to prove my banishment lawful, discussed.]

_Answ._ I desire to inform the reader why it pleaseth Mr. Cotton to produce this scripture. One of our disputes was concerning the true ministry appointed by the Lord Jesus. Another was concerning the fitness and qualification of such persons as have right, according to the rules of the gospel, to choose and enjoy such a true ministry of the Lord Jesus. Hence because I professed, and do, against the office of any ministry but such as the Lord Jesus appointeth, this scripture is produced against me.

[Sidenote: Mr. Cotton satisfies all men concerning the chief cause of my banishment. The word of the Lord is the soul’s corn; yet must it be dispensed according to the word of the Lord.]

Secondly, let this be observed for satisfaction to many who inquire into the cause of my sufferings, that it pleaseth Mr. Cotton only to produce this scripture for justifying the sentence as righteous in the eyes of God, implying what our chief difference was, and consequently what it was for which I chiefly suffered, to wit, concerning the true ministry of Christ Jesus. But to the scripture, let the people curse such as hoard up corporal or spiritual corn, and let those be blessed that sell it: will it therefore follow, that either the one or the other may lawfully be sold or bought but with the good will, consent, and authority of the true owner?[236]

[Sidenote: To some parts the apostles were forbidden to preach, and from others to depart, shaking off the dust, &c. All the Lord’s corn must be sold according to the Lord’s ordinance.]

Doth not even the common, civil market abhor and curse that man, who carries to market and throws about good corn against the owner’s mind and express command?—who yet is willing and desirous it should be sold plenteously, if with his consent, according to his order, and to his honest and reasonable advantage? This is the case of the true and false ministry. Far be it from my soul’s thought to stop the sweet streams of the water of life from flowing to refresh the thirsty, or the bread of life from feeding hungry souls: and yet I would not, and the Lord Jesus would not, that one drop, or one crumb or grain, should be unlawfully, disorderly, or prodigally disposed of; for, from the scorners, contradicters, despisers, persecutors, &c., the apostles, messengers of the Lord Jesus, were to turn and to shake off the dust of their feet: yea, it pleased the Spirit of the Lord to forbid the apostles to preach at all to some places, at some times: so that the whole dispose of this spiritual corn, for the persons selling, their qualifications, commissions, or callings, the quantities and qualities of the corn, the price for which, the persons to whom, the place where, and time when, the great Lord of the harvest must express his holy will and pleasure, which must humbly and faithfully be attended on.

[Sidenote: Mr. Cotton himself choosing rather to sell no spiritual corn, than to yield to some ceremonies.]

In which regard Mr. Cotton deals most partially: for would Mr. Cotton himself have preached in Old, or will he in New England, with submission but to some few ceremonies, as the selling of this spiritual corn in a white coat, a surplice? Did he not rather choose, which I mention to the Lord’s and Mr. Cotton’s honour, to have shut up his sack’s mouth, to have been silenced (as they call it) and imprisoned, than to sell that heavenly corn otherwise than as he was persuaded the Lord appointed? Yea, hath he not in New England refused to admit the children of godly parents to baptism, or the parents themselves unto the fellowship of the supper, until they came into that order which he conceived was the order of the Lord’s appointing?

[Sidenote: In civil things nothing lawful but what is according to law and order. In England now, not persons fit, but also truly authorized, are true officers.]

Again, to descend to human courses, do not all civil men throughout the world, forbid all building, planting, merchandizing, marrying, execution of justice, yea, all actions of peace or war, but by a true and right commission and in a right order? Is it not, in this present storm of England’s sorrows, one of the greatest queries in all the kingdom, who are the true officers, true commanders, true justices, true commissioners, which is the true seal? And doubtless as truth is but one, so but the one sort is true, and ought to be submitted to, and the contrary resisted; although it should be granted that the officers questioned and their actions were noble, excellent, and beyond exception.

[Sidenote: The curse of death in Israel of old, is spiritual death, and spiritual cutting off, in the church of Christ and Christian Israel now.]