Chapter III: Part 3

And further, his majesty saith: “So that once more we do profess, before God and the whole world, that from this time forward we are firmly resolved not to persecute, or molest, or suffer to be persecuted or molested, any person whosoever for matter of religion; no, not they that profess themselves to be of the Romish church, neither to trouble or disturb them in the exercise of their religion, so they live conformable to the laws of the states,” &c.

And for the practice of this, where is persecution for cause of conscience, except in England and where popery reigns? and there neither in all places, as appeareth by France, Poland, and other places.

Nay, it is not practised amongst the heathen, that acknowledge not the true God, as the Turk, Persian, and others.

[Sidenote: 3. Reas.]

Thirdly, because persecution for cause of conscience is condemned by ancient and later writers; yea, and the papists themselves.

Hilary against Auxentius, saith thus: “The Christian church doth not persecute, but is persecuted. And lamentable it is to see the great folly of these times, and to sigh at the foolish opinion of this world, in that men think by human aid to help God, and with worldly pomp and power to undertake to defend the Christian church. I ask of you bishops, what help used the apostles in the publishing of the gospel? With the aid of what power did they preach Christ, and converted the heathen from their idolatry to God? When they were in prisons, and lay in chains, did they praise and give thanks to God for any dignities, graces, and favours received from the court? Or do you think that Paul went about with regal mandates, or kingly authority, to gather and establish the church of Christ? Sought he protection from Nero, Vespasian? The apostles wrought with their hands for their own maintenance, travelling by land and water, from town to city, to preach Christ; yea, the more they were forbidden, the more they taught and preached Christ. But now, alas! human help must assist and protect the faith, and give the same countenance. To and by vain and worldly honours do men seek to defend the church of Christ, as if he by his power were unable to perform it.”

The same, against the Arians:

“The church now, which formerly by enduring misery and imprisonment, was known to be a true church, doth now terrify others by imprisonment, banishment, and misery, and boasteth that she is highly esteemed of the world; when as the true church cannot but be hated of the same.”

Tertull. ad Scapulam: “It agreeth both with human reason, and natural equity, that every man worship God uncompelled, and believe what he will; for another man’s religion and belief neither hurteth nor profiteth any one: neither beseemeth it any religion to compel another to be of their religion, which willingly and freely should be embraced, and not by constraint: forasmuch as the offerings were required of those that freely and with good will offered, and not from the contrary.”

Jerome in _Proem. lib. 4. in Jeremiam_. “Heresy must be cut off with the sword of the Spirit; let us strike through with the arrows of the Spirit all sons and disciples of misled heretics, that is, with testimonies of holy scriptures. The slaughter of heretics is by the word of God.”

Brentius upon 1 Cor. iii. “No man hath power to make or give laws to Christians, whereby to bind their consciences; for willingly, freely, and uncompelled, with a ready desire and cheerful mind, must those that come, run unto Christ.”

Luther, in his book of the civil magistrate, saith: “The laws of the civil magistrate’s government extend no further than over the body or goods, and to that which is external: for over the soul God will not suffer any man to rule; only he himself will rule there. Wherefore, whosoever doth undertake to give laws unto the souls and consciences of men, he usurpeth that government himself which appertaineth unto God,” &c.

Therefore, upon 1 Kings vi. “In the building of the temple there was no sound of iron heard, to signify that Christ will have in his church a free and a willing people, not compelled and constrained by laws and statutes.”

Again, he saith upon Luke xxii. “It is not the true catholic church which is defended by the secular arm or human power, but the false and feigned church; which although it carries the name of a church, yet it denies the power thereof.”

And upon Psalm xvii. he saith: “For the true church of Christ knoweth not _brachium seculare_, which the bishops now-a-days chiefly use.”

Again, in _Postil. Dom. 1. post. Epiphan._, he saith: “Let not Christians be commanded, but exhorted; for he that willingly will not do that whereunto he is friendly exhorted, he is no Christian: whereof they that do compel those that are not willing, show thereby that they are not Christian preachers, but worldly beadles.”

Again, upon 1 Pet. iii. he saith: “If the civil magistrate shall command me to believe thus and thus, I should answer him after this manner: Lord, or sir, look you to your civil or worldly government, your power extends not so far as to command any thing in God’s kingdom; therefore herein I may not hear you. For if you cannot bear it, that any should usurp authority where you have to command, how do you think that God should suffer you to thrust him from his seat, and to seat yourself therein?”

Lastly, the papists, the inventors of persecution, in a wicked book of theirs, set forth in King James’s reign, thus:

“Moreover, the means which Almighty God appointed his officers to use in the conversion of kingdoms, and nations, and people, was humility, patience, charity: saying, _Behold, I send you as sheep in the midst of wolves_, Matt. x. 16. He did not say, ‘Behold, I send you as wolves among sheep, to kill, imprison, spoil, and devour those unto whom they were sent.’”

“Again, ver. 17, he saith: _They to whom I send you will deliver you up into councils, and in their synagogues they will scourge you; and to presidents and to kings shall you be led for my sake_. He doth not say, ‘You, whom I send, shall deliver the people, whom you ought to convert, unto councils, and put them in prisons, and lead them to Presidents, and tribunal seats, and make their religion felony and treason.’

“Again he saith, ver. 32: _When ye enter into an house, salute it, saying, Peace be unto this house_. He doth not say, ‘You shall send pursuivants to ransack or spoil the house.’

“Again he saith, John x. _The good pastor giveth his life for his sheep; the thief cometh not but to steal, kill, and destroy_. He doth not say, ‘The thief giveth his life for his sheep, and the good pastor cometh not but to steal, kill, and destroy.’”

So that we holding our peace, our adversaries themselves speak for us, or rather for the truth.

TO ANSWER SOME MAIN OBJECTIONS.

And first, that it is no prejudice to the commonwealth if liberty of conscience were suffered to such as do fear God indeed, as is or will be manifest in such men’s lives and conversations.

Abraham abode among the Canaanites a long time, yet contrary to them in religion, Gen. xiii. 7, and xvi. 13. Again: _he sojourned in Gerar_, and king Abimelech gave him leave to abide in his land, Gen. xx. 21, 23, 24.

Isaac also dwelt in the same land, yet contrary in religion, Gen. xxvi.

Jacob lived twenty years in one house with his uncle Laban, yet differed in religion, Gen. xxxi.

The people of Israel were about 430 years in that infamous land of Egypt, and afterwards seventy years in Babylon, all which time they differed in religion from those States, Exod. xii. and 2 Chron. xxxvi.

Come to the time of Christ, where Israel was under the Romans, where lived divers sects of religions, as Herodians, Scribes and Pharisees, Sadducees and Libertines, Theudæans and Samaritans, beside the common religion of the Jews, Christ, and his apostles. All which differed from the common religion of the state, which is like the worship of Diana, which almost the whole world then worshipped, Acts xix. 20.

All these lived under the government of Cæsar, being nothing hurtful unto the commonwealth, giving unto Cæsar that which was his. And for their religion and consciences towards God he left them to themselves, as having no dominion over their souls and consciences. And when the enemies of the truth raised up any tumults, the wisdom of the magistrate most widely appeased them, Acts xviii. 14, and xix. 35.

THE ANSWER OF MR. JOHN COTTON, OF BOSTON, IN NEW ENGLAND, TO THE AFORESAID ARGUMENTS AGAINST PERSECUTION FOR CAUSE OF CONSCIENCE, PROFESSEDLY MAINTAINING PERSECUTION FOR CAUSE OF CONSCIENCE.

The question which you put is, whether persecution for cause of conscience be not against the doctrine of Jesus Christ, the King of kings?

Now, by persecution for cause of conscience, I conceive you mean, either for professing some point of doctrine which you believe in conscience to be the truth, or for practising some work which in conscience you believe to be a religious duty.

Now in points of doctrine some are fundamental, without right belief whereof a man cannot be saved; others are circumstantial, or less principal, wherein men may differ in judgment without prejudice of salvation on either part.

In like sort, in points of practice, some concern the weightier duties of the law, as, what God we worship, and with what kind of worship; whether such as, if it be right, fellowship with God is held; if corrupt, fellowship with him is lost.

Again, in points of doctrine and worship less principal, either they are held forth in a meek and peaceable way, though the things be erroneous or unlawful: or they are held forth with such arrogance and impetuousness, as tendeth and reacheth (even of itself) to the disturbance of civil peace.

Finally, let me add this one distinction more: when we are persecuted for conscience’ sake, it is either for conscience rightly informed, or for erroneous and blind conscience.

These things premised, I would lay down mine answer to the question in certain conclusions.

[Sidenote: 1.]

First, it is not lawful to persecute any for conscience’ sake rightly informed; for in persecuting such, Christ himself is persecuted in them, Acts ix. 4.

[Sidenote: 2.]

Secondly, for an erroneous and blind conscience, (even in fundamental and weighty points) it is not lawful to persecute any, till after admonition once or twice; and so the apostle directeth, Tit. iii. 10, and giveth the reason, that in fundamental and principal points of doctrine or worship, the word of God in such things is so clear, that he cannot but be convinced in conscience of the dangerous error of his way after once or twice admonition, wisely and faithfully dispensed. And then, if any one persist, it is not out of conscience, but against his conscience, as the apostle saith, ver. 11, He _is subverted, and sinneth, being condemned of himself_; that is, of his own conscience. So that if such a man, after such admonition, shall still persist in the error of his way, and be therefore punished, he is not persecuted for cause of conscience, but for sinning against his own conscience.

[Sidenote: 3.]

Thirdly. In things of lesser moment, whether points of doctrine or worship, if a man hold them forth in a spirit of Christian meekness and love, though with zeal and constancy, he is not to be persecuted, but tolerated, till God may be pleased to manifest his truth to him, Phil. iii. 17; Rom. xiv. 1-4.

[Sidenote: 4.]

But if a man hold forth, or profess, any error or false way, with a boisterous and arrogant spirit, to the disturbance of civil peace, he may justly be punished according to the quality and measure of the disturbance caused by him.

Now let us consider of your reasons or objections to the contrary.

Your first head of objections is taken from the scripture.

_Object. 1._ Because Christ commandeth to let alone the tares and wheat to grow together unto the harvest, Matt. xiii. 30, 38.

_Answ._ Tares are not briars and thorns, but partly hypocrites, like unto the godly, but indeed carnal, as the tares are like to wheat, but are not wheat; or partly such corrupt doctrines or practices as are indeed unsound, but yet such as come very near the truth (as tares do to the wheat), and so near, that good men may be taken with them; and so the persons in whom they grow cannot be rooted out but good will be rooted up with them. And in such a case Christ calleth for toleration, not for penal prosecution, according to the third conclusion.

_Object. 2._ In Matt. xv. 14, Christ commandeth his disciples to let the blind alone till they fall into the ditch; therefore he would have their punishment deferred till their final destruction.

_Answ._ He there speaketh not to public officers, whether in church or commonweal, but to his private disciples, concerning the Pharisees, over whom they had no power. And the command he giveth to let them alone, is spoken in regard of troubling themselves, or regarding the offence which they took at the wholesome doctrine of the gospel. As who should say, Though they be offended at this saying of mine, yet do not you fear their fear, nor be troubled at their offence, which they take at my doctrine, not out of sound judgment, but out of their blindness. But this maketh nothing to the cause in hand.

_Object. 3._ In Luke ix. 54, 55, Christ reproveth his disciples, who would have had fire come down from heaven to consume the Samaritans, who refused to receive Him.

_Object. 4._ And Paul teacheth Timothy, not to strive, but to be gentle towards all men, suffering evil patiently.

_Answ._ Both these are directions to ministers of the gospel, how to deal, not with obstinate offenders in the church that sin against conscience, but either with men without, as the Samaritans were, and many unconverted Christians in Crete, whom Titus, as an evangelist, was to seek to convert: or at best with some Jews or Gentiles in the church, who, though carnal, yet were not convinced of the error of their way. And it is true, it became not the spirit of the gospel to convert aliens to the faith of Christ, such as the Samaritans were, by fire and brimstone; nor to deal harshly in public ministry, or private conference, with all such contrary-minded men, as either had not yet entered into church-fellowship, or if they had, yet did hitherto sin of ignorance, not against conscience.

But neither of both these texts do hinder the ministers of the gospel to proceed in a church-way against church-members, when they become scandalous offenders either in life or doctrine; much less do they speak at all to civil magistrates.

_Object. 5._ From the prediction of the prophets, who foretold that carnal weapons should cease in the days of the gospel, Isa. ii. 4, and xi. 9; Mic. iv. 3, 4. And the apostle professeth, _The weapons of our warfare are not carnal_, 2 Cor. x. 4. And Christ is so far from persecuting those that would not be of his religion, that he chargeth them, when they are persecuted themselves they should pray, and when they are cursed they should bless. The reason whereof seemeth to be, that they who are now persecutors and wicked persons, may become true disciples and converts.

[Sidenote: 1.]

_Answ._ Those predictions in the prophets do only show, first, with what kind of weapons he will subdue the nations to the obedience of the faith of the gospel, not by fire and sword, and weapons of war, but by the power of his word and Spirit, which no man doubteth of.

[Sidenote: 2.]

Secondly. Those predictions of the prophets show what the meek and peaceable temper will be of all the true converts to Christianity, not lions or leopards, &c., not cruel oppressors, nor malignant opposers, nor biters of one another. But [they] do not forbid them to drive ravenous wolves from the sheepfold, and to restrain them from devouring the sheep of Christ.

And when Paul saith, _The weapons of our warfare are not carnal but spiritual_, he denieth not civil weapons of justice to the civil magistrate, Rom. xiii., but only to church officers. And yet the weapons of such officers he acknowledgeth to be such, as though they be spiritual, yet are ready to take vengeance of all disobedience, 2 Cor. x. 6; which hath reference, amongst other ordinances, to the censure of the church against scandalous offenders.

[Sidenote: 3.]

When Christ commandeth his disciples to bless them that curse them and persecute them, he giveth not therein a rule to public officers, whether in church or commonweal, to suffer notorious sinners, either in life or doctrine, to pass away with a blessing; but to private Christians to suffer persecution patiently, yea, and to pray for their persecutors.

Again, it is true Christ would have his disciples to be far from persecuting, for that is a sinful oppression of men, for righteousness’ sake; but that hindereth not but that he would have them execute upon all disobedience the judgment and vengeance required in the word, 2 Cor. x. 6; Rom. xiii. 4.

[Sidenote: 4.]

Though it be true that wicked persons now may by the grace of God become true disciples and converts, yet we may not do evil that good may come thereof. And evil it would be to tolerate notorious evil doers, whether seducing teachers, or scandalous livers. Christ had something against the angel of the church of Pergamos for tolerating them that held the doctrine of Balaam, and against the church of Thyatira for tolerating Jezebel to teach and seduce, Rev. ii. 14, 20.

Your second head of reasons is taken from the profession and practice of famous princes, king James, Stephen of Poland, king of Bohemia.

Whereunto a treble answer may briefly be returned.

First, we willingly acknowledge that none is to be persecuted at all, no more than they may be oppressed for righteousness’ sake.

Again, we acknowledge that none is to be punished for his conscience, though misinformed, as hath been said, unless his error be fundamental, or seditiously and turbulently promoted, and that after due conviction of his conscience, that it may appear he is not punished for his conscience, but for sinning against his conscience.

Furthermore, we acknowledge, none is to be constrained to believe or profess the true religion till he be convinced in judgment of the truth of it; but yet restrained he may [be] from blaspheming the truth, and from seducing any unto pernicious errors.

2. We answer, what princes profess or practise, is not a rule of conscience. They many times tolerate that in point of state policy, which cannot justly be tolerated in point of true Christianity.

Again, princes many times tolerate offenders out of very necessity, when the offenders are either too many, or too mighty for them to punish; in which respect David tolerated Joab and his murders: but against his will.

3. We answer further, that for those three princes named by you, who tolerated religion, we can name you more and greater who have not tolerated heretics and schismatics, notwithstanding their pretence of conscience, and arrogating the crown of martyrdom to their sufferings.

Constantine the Great, at the request of the General Council of Nice, banished Arius, with some of his fellows.[87] The same Constantine made a severe law against the Donatists. And the like proceedings against them were used by Valentinian, Gratian, and Theodosius, as Augustine reporteth.[88] Only Julian the Apostate granted liberty to heretics as well as to pagans, that he might, by tolerating all weeds to grow, choke the vitals of Christianity; which was also the practice and sin of Valens the Arian.

Queen Elizabeth, as famous for her government as any of the former, it is well known what laws she made and executed against papists. Yea, and king James, one of your own witnesses, though he was slow in proceeding against papists, as you say, for conscience’ sake, yet you are not ignorant how sharply and severely he punished those whom the malignant world calleth Puritans, men of more conscience and better faith than he tolerated.

I come now to your third and last argument, taken from the judgment of ancient and later writers, yea, even of papists themselves, who have condemned persecution for conscience’ sake.

You begin with Hilary, whose testimony we might admit without any prejudice to the truth; for it is true, the Christian church doth not persecute, but is persecuted. But to excommunicate an heretic, is not to persecute; that is, it is not to punish an innocent, but a culpable and damnable person, and that not for conscience, but for persisting in error against light of conscience, whereof it hath been convinced.

It is true also what he saith, that neither the apostles did, nor may we, propagate [the] Christian religion by the sword; but if pagans cannot be won by the word, they are not to be compelled by the sword. Nevertheless, this hindereth not but if they or any others should blaspheme the true God, and his true religion, they ought to be severely punished; and no less do they deserve, if they seduce from the truth to damnable heresy or idolatry.

Your next writer, which is Tertullian, speaketh to the same purpose in the place alleged by you. His intent is only to restrain Scapula, the Roman governor of Africa, from the persecution of Christians, for not offering sacrifice to their gods: and for that end fetcheth an argument from the law of natural equity, not to compel any to any religion, but to permit them either to believe willingly, or not to believe at all. Which we acknowledge, and accordingly permit the Indians to continue in their unbelief. Nevertheless, it will not therefore be lawful openly to tolerate the worship of devils, or idols, or the seduction of any from the truth.

When Tertullian saith, “Another man’s religion neither hurteth nor profiteth any,” it must be understood of private worship, and religion professed in private: otherwise a false religion professed by the members of a church, or by such as have given their names to Christ, will be the ruin and desolation of the church, as appeareth by the threats of Christ to the churches of Asia, Rev. ii.

Your next author, Hierom, crosseth not the truth, nor advantageth your cause; for we grant what he saith, that heresy must be cut off with the sword of the Spirit. But this hindereth not, but that being so cut down, if the heretic still persist in his heresy to the seduction of others, he may be cut off by the civil sword to prevent the perdition of others. And that to be Hierom’s meaning, appeareth by his note upon that of the apostle, _A little leaven leaveneth the whole lump_; “therefore,” saith he, “a spark, as soon as it appeareth, is to be extinguished, and the leaven to be removed from the rest of the dough, rotten pieces of flesh are to be cut off, and a scabbed beast is to be driven from the sheepfold, lest the whole house, mass of dough, body, and flock, be set on fire with the spark, be soured with the leaven, be putrified with the rotten flesh, perish by the scabbed beast.”[89]

Brentius, whom you next quote, speaketh not to your cause. We willingly grant him and you, that man hath no power to make laws to bind conscience. But this hindereth not, but that men may see the laws of God observed which do bind conscience.

The like answer may be returned to Luther, whom you next allege. First, that the government of the civil magistrate extendeth no further than over the bodies and goods of their subjects, not over their souls; and therefore they may not undertake to give laws to the souls and consciences of men.

Secondly, that the church of Christ doth not use the arm of secular power to compel men to the faith or profession of the truth, for this is to be done by spiritual weapons, whereby Christians are to be exhorted, not compelled.

But this hindereth not that Christians sinning against light of faith and conscience, may justly be censured by the church with excommunication, and by the civil sword also, in case they shall corrupt others to the perdition of their souls.

As for the testimony of the popish book, we weigh it not, as knowing whatsoever they speak for toleration of religion where themselves are under hatches, when they come to sit at stern, they judge and practise quite contrary: as both their writings and judicial proceedings have testified to the world these many years.

To shut up this argument from testimony of writers. It is well known Augustine retracted this opinion of yours, which in his younger times he had held, but in after riper age reversed and refuted, as appeareth in the second book of his Retractations, chap. 5, and in his Epistles, 48, 50. And in his first book against Parmenianus, chap. 7, he showeth, that if the Donatists were punished with death, they were justly punished. And in his eleventh Tractate upon John, “They murder,” saith he, “souls, and themselves are afflicted in body: they put men to everlasting death, and yet they complain when themselves are put to suffer temporal death.”[90]

Optatus, in his third book,[91] justifieth Macarius, who had put some heretics to death; that he had done no more herein than what Moses, Phineas, and Elias had done before him.

Bernard, in his sixty-sixth Sermon in Cantica:[92] “Out of doubt,” saith he, “it is better that they should be restrained by the sword of him, who beareth not the sword in vain, than that they should be suffered to draw many others into their error. For he is the minister of God for wrath to every evil doer.”

Calvin’s judgment is well known, who procured the death of Michael Servetus for pertinacity in heresy, and defended his fact by a book written of that argument.[93]

Beza also wrote a book, De Hæreticis Morte Plectendis, that heretics are to be punished with death.[94] Aretius likewise took the like course about the death of Valentinus Gentilis; and justified the magistrate’s proceeding against him, in a history written of that argument.[95]

Finally, you come to answer some main objections, as you call them, which yet are but one, and that one objecteth nothing against what we hold. It is, say you, no prejudice to the commonwealth, if liberty of conscience were suffered to such as fear God indeed, which you prove by the examples of the patriarchs and others.

But we readily grant you, liberty of conscience is to be granted to men that fear God indeed, as knowing they will not persist in heresy, or turbulent schism, when they are convinced in conscience of the sinfulness thereof.

But the question, is, whether an heretic, after once or twice admonition, and so after conviction, or any other scandalous and heinous offender, may be tolerated, either in the church without excommunication, or in the commonwealth without such punishment as may preserve others from dangerous and damnable infection.

Thus much I thought needful to be spoken, for avoiding the grounds of your error.

I forbear adding reasons to justify the truth, because you may find that done to your hand, in a treatise sent to some of the brethren late of Salem, who doubted as you do.

The Lord Jesus lead you by a Spirit of truth into all truth,
through Jesus Christ.

A REPLY TO THE AFORESAID ANSWER OF MR. COTTON, IN A CONFERENCE BETWEEN TRUTH AND PEACE.

CHAP. I.

_Truth._ In what dark corner of the world, sweet Peace, are we two met? How hath this present evil world banished me from all the coasts and quarters of it? And how hath the righteous God in judgment taken thee from the earth? Rev. vi. 4.

[Sidenote: Truth and Peace rarely and seldom meet.]

_Peace._ It is lamentably true, blessed Truth, the foundations of the world have long been out of course: the gates of earth and hell have conspired together to intercept our joyful meeting and our holy kisses. With what a wearied, tired wing have I flown over nations, kingdoms, cities, towns, to find out precious Truth!

_Truth._ The like inquiries in my flights and travels have I made for Peace, and still am told she hath left the earth, and fled to heaven.

_Peace._ Dear Truth, what is the earth but a dungeon of darkness, where Truth is not?

_Truth._ And what is the Peace thereof but a fleeting dream, thine ape and counterfeit?

_Peace._ Oh! where is the promise of the God of heaven, that Righteousness and Peace shall kiss each other?

_Truth._ Patience, sweet Peace, these heavens and earth are growing old, and shall be changed like a garment, Psal. cii. [26.] They shall melt away, and be burnt up with all the works that are therein; and the Most High Eternal Creator shall gloriously create new heavens and new earth, wherein dwells righteousness, 2 Pet. iii. [13.] Our kisses then shall have their endless date of pure and sweetest joys. Till then both thou and I must hope, and wait, and bear the fury of the dragon’s wrath, whose monstrous lies and furies shall with himself be cast into the lake of fire, the second death, Rev. xx. [10, 14.]

_Peace._ Most precious Truth, thou knowest we are both pursued and laid [in wait] for. Mine heart is full of sighs, mine eyes with tears. Where can I better vent my full, oppressed bosom than into thine, whose faithful lips may for these few hours revive my drooping, wandering spirits, and here begin to wipe tears from mine eyes, and the eyes of my dearest children?

_Truth._ Sweet daughter of the God of peace, begin. Pour out thy sorrows, vent thy complaints. How joyful am I to improve these precious minutes to revive our hearts, both thine and mine, and the hearts of all that love the truth and peace, Zach. viii. [19.]

_Peace._ Dear Truth, I know thy birth, thy nature, thy delight. They that know thee will prize thee far above themselves and lives, and sell themselves to buy thee. Well spake that famous Elizabeth to her famous attorney, Sir Edward Coke; “Mr. Attorney, go on as thou hast begun, and still plead, not _pro Domina Regina_, but _pro Domina Veritate_.”

_Truth._ It is true, my crown is high; my sceptre is strong to break down strongest holds, to throw down highest crowns of all that plead, though but in thought, against me. Some few there are, but oh! how few are valiant for the truth, and dare to plead my cause, as my witnesses in sackcloth, Rev. xi. [3]; while all men’s tongues are bent like bows to shoot out lying words against me!

_Peace._ Oh! how could I spend eternal days and endless dates at thy holy feet, in listening to the precious oracles of thy mouth! All the words of thy mouth are truth, and there is no iniquity in them. Thy lips drop as the honey-comb. But oh! since we must part anon, let us, as thou saidst, improve our minutes, and, according as thou promisedst, revive me with thy words, which are sweeter than the honey and the honey-comb.

CHAP. II.

_Peace._ Dear Truth, I have two sad complaints.

[Sidenote: Two great complaints of Peace.]

First. The most sober of thy witnesses, that dare to plead thy cause, how are they charged to be mine enemies—contentious, turbulent, seditious!

Secondly. Thine enemies, though they speak and rail against thee, though they outrageously pursue, imprison, banish, kill thy faithful witnesses, yet how is all vermilioned over for justice against the heretics! Yea, if they kindle coals, and blow the flames of devouring wars, that leave neither spiritual nor civil state, but burn up branch and root, yet how do all pretend an holy war! He that kills, and he that is killed, they both cry out, “It is for God, and for their conscience.”

[Sidenote: Persecutors seldom plead Christ, but Moses, for their author.]

It is true, nor one nor other seldom dare to plead the mighty Prince Christ Jesus for their author, yet both (both protestant and papist) pretend they have spoke with Moses and the prophets, who all, say they, before Christ came, allowed such holy persecutions [and] holy wars against the enemies of holy church.

[Sidenote: [Prov. xvii. 14.]]

_Truth._ Dear Peace, to ease thy first complaint, it is true, thy dearest sons, most like their mother, peace-keeping, peace-making sons of God, have borne and still must bear the blurs of troublers of Israel, and turners of the world upside down. And it is true again, what Solomon once spake: _The beginning of strife is as when one letteth out water, therefore_, saith he, _leave off contention before it be meddled with._ This caveat should keep the banks and sluices firm and strong, that strife, like a breach of waters, break not in upon the sons of men.

[Sidenote: Strife distinguished.]

Yet strife must be distinguished: it is necessary, or unnecessary, godly or ungodly, Christian or unchristian, &c.

[Sidenote: 1. Ungodly strife.]

It is unnecessary, unlawful, dishonourable, ungodly, unchristian, in most cases in the world: for there is a possibility of keeping sweet Peace in most cases, and, _if it be possible_, it is the express command of God that Peace be kept, Rom. xii. [18.]

[Sidenote: 2. Godly strife.]

Again, it is necessary, honourable, godly, &c., with civil and earthly weapons to defend the innocent, and to rescue the oppressed from the violent paws and jaws of oppressing, persecuting Nimrods, Psal. lxxiii. Job xxix.

It is as necessary, yea, more honourable, godly, and Christian, to fight the fight of faith, with religious and spiritual artillery, and to contend earnestly for the faith of Jesus, once delivered to the saints, against all opposers, and the gates of earth and hell, men or devils, yea, against Paul himself, or an angel from heaven, if he bring any other faith or doctrine, Jude 4, 9; Gal. i. 8.

_Peace._ With a clashing of _such_ arms am I never wakened. Speak once again, dear Truth, to my second complaint of bloody persecution, and devouring wars, marching under the colours of upright justice and holy zeal, &c.

[Sidenote: A threefold doleful cry.]

_Truth._ Mine ears have long been filled with a threefold doleful outcry—

[Sidenote: Christ’s worship is his bed, Cant. i. 16. False worship, therefore, is a false bed.]

First. Of one hundred forty-four thousand virgins, Rev. xiv., forced and ravished by emperors, kings, governors, to their beds of worship and religion; set up, like Absalom’s, on high, in their several states and countries.

[Sidenote: The cry of the souls under the altar.]

Secondly. The cry of those precious souls under the altar, Rev. vi. [9,] the souls of such as have been persecuted and slain for the testimony and witness of Jesus, whose blood hath been spilt like water upon the earth; and that because they have held fast the truth and witness of Jesus, against the worship of the states and times, compelling to an uniformity of state religion.

These cries of murdered virgins, who can sit still and hear? Who can but run, with zeal inflamed, to prevent the deflowering of chaste souls, and spilling of the blood of the innocent? Humanity stirs up and prompts the sons of men to draw material swords for a virgin’s chastity and life, against a ravishing murderer; and piety and Christianity must needs awaken the sons of God to draw the spiritual sword, the word of God, to preserve the chastity and life of spiritual virgins, who abhor the spiritual defilements of false worship, Rev. xiv.

[Sidenote: A cry of the whole earth.]

Thirdly. The cry of the whole earth, made drunk with the blood of its inhabitants slaughtering each other in their blinded zeal for conscience, for religion, against the catholics, against the Lutherans, &c.

What fearful cries, within these twenty years, of hundred thousands, men, women, children, fathers, mothers, husbands, wives, brethren, sisters, old and young, high and low, plundered, ravished, slaughtered, murdered, famished! And hence these cries, that men fling away the spiritual sword and spiritual artillery, in spiritual and religious causes, and rather trust, for the suppressing of each other’s gods, conscience, and religion, as they suppose, to an arm of flesh and sword of steel.

_Truth._ Sweet Peace, what hast thou there?

_Peace._ Arguments against persecution for cause of conscience.

_Truth._ And what there?

_Peace._ An answer to such arguments, contrarily maintaining such persecution for cause of conscience.

_Truth._ These arguments against such persecution, and the answer pleading for it, [are] written, as Love hopes, from godly intentions, hearts, and hands, yet in a marvellously different style and manner—the arguments against persecution in milk, the answer for it, as I may say, in blood.

[Sidenote: The wonderful providence of God in the writing of the arguments against persecution in milk.]

The author of these arguments against persecution, as I have been informed, being committed by some then in power close prisoner to Newgate, for the witness of some truths of Jesus, and having not the use of pen and ink, wrote these arguments in milk, in sheets of paper brought to him by the woman, his keeper, from a friend in London as the stopples of his milk bottle.

In such paper, written with milk, nothing will appear; but the way of reading it by fire being known to this friend who received the papers, he transcribed and kept together the papers, although the author himself could not correct, nor view what himself had written.

It was in milk, tending to soul nourishment, even for babes and sucklings in Christ:—

It was in milk, spiritually white, pure and innocent, like those white horses of the word of truth and meekness, and the white linen or armour of righteousness, in the army of Jesus, Rev. vi. and xix.:—

It was in milk, soft, meek, peaceable, and gentle, tending both to the peace of souls, and the peace of states and kingdoms.

[Sidenote: The answer writ in blood.]

_Peace._ The answer, though I hope out of milky pure intentions, is returned in blood—bloody and slaughterous conclusions—bloody to the souls of all men, forced to the religion and worship which every civil state or commonweal agrees on, and compels all subjects to, in a dissembled uniformity:—

Bloody to the bodies, first of the holy witnesses of Christ Jesus, who testify against such invented worships:—

Secondly, of the nations and peoples slaughtering each other for their several respective religions and consciences.

CHAP. III.

_Truth._ In the answer, Mr. Cotton first lays down several distinctions and conclusions of his own, tending to prove persecution.

Secondly. Answers to the scriptures and arguments proposed against persecution.

[Sidenote: The first distinction discussed.]

_Peace._ The first distinction is this: by persecution for cause of conscience, “I conceive you mean either for professing some point of doctrine which you believe in conscience to be the truth, or for practising some work which you believe in conscience to be a religious duty.”

[Sidenote: Definition of persecution discussed.]

_Truth._ I acknowledge that to molest any person, Jew or Gentile, for either professing doctrine, or practising worship merely religious or spiritual, it is to persecute him; and such a person, whatever his doctrine or practice be, true or false, suffereth persecution for conscience.

[Sidenote: Conscience will not be restrained from its own worship, nor constrained to another.]

But withal I desire it may be well observed, that this distinction is not full and complete. For beside this, that a man may be persecuted because he holdeth or practiseth what he believes in conscience to be a truth, as Daniel did, for which he was cast into the lions’ den, Dan. vi. 16, and many thousands of Christians, because they durst not cease to preach and practise what they believed was by God commanded, as the apostles answered, Acts iv. and v., I say, besides this, a man may also be persecuted because he dares not be constrained to yield obedience to such doctrines and worships as are by men invented and appointed. So the three famous Jews, who were cast into the fiery furnace for refusing to fall down, in a nonconformity to the whole conforming world, before the golden image, Dan. iii. 21.[96] So thousands of Christ’s witnesses, and of late in those bloody Marian days, have rather chosen to yield their bodies to all sorts of torments, than to subscribe to doctrines, or practise worships, unto which the states and times (as Nebuchadnezzar to his golden image) have compelled and urged them.

[Sidenote: A chaste soul in God’s worship, like a chaste wife.]

A chaste wife will not only abhor to be restrained from her husband’s bed as adulterous and polluted, but also abhor (if not much more) to be constrained to the bed of a stranger. And what is abominable in corporal, is much more loathsome in spiritual whoredom and defilement.

The spouse of Christ Jesus, who could not find her soul’s beloved in the ways of his worship and ministry, Cant. i., iii., and v. chapters, abhorred to turn aside to other flocks, worships, &c., and to embrace the bosom of a false Christ, Cant. i. 8.

CHAP. IV.

_Peace._ The second distinction is this:—

[Sidenote: The second distinction discussed.]

“In points of doctrine some are fundamental, without right belief whereof a man cannot be saved; others are circumstantial and less principal, wherein a man may differ in judgment without prejudice of salvation on either part.”

[Sidenote: God’s people may err from the very fundamentals of visible worship.]

_Truth._ To this distinction I dare not subscribe, for then I should everlastingly condemn thousands, and ten thousands, yea, the whole generation of the righteous, who since the falling away from the first primitive Christian state or worship, have and do err fundamentally concerning the true matter, constitution, gathering, and governing of the church. And yet, far be it from any pious breast to imagine that they are not saved, and that their souls are not bound up in the bundle of eternal life.[97]

We read of four sorts of spiritual, or Christian, foundations in the New Testament.

[Sidenote: Four sorts of spiritual foundations.]

First, the foundation of all foundations, the corner-stone itself, the Lord Jesus, on whom all depend—persons, doctrines, practices, 1 Cor. iii. [11.]

2. Ministerial foundations. The church is _built upon the foundation of the apostles and prophets_, Ephes. ii. 20.

3. The foundation of future rejoicing in the fruits of obedience, 1 Tim. vi. [19.]

[Sidenote: Στοιχεῖα, θεμὲιοὶ. The six foundations of the Christian religion or worship.]

4. The foundation of doctrines, without the knowledge of which there can be no true profession of Christ, according to the first institution, Heb. vi. [1, 2,]—the foundation, or principles, _of repentance from dead works, faith towards God, the doctrine of baptisms, laying on of hands, the resurrection, and eternal judgment_. In some of these, to wit, those concerning baptisms and laying on of hands, God’s people will be found to be ignorant for many hundred years; and I yet cannot see it proved that light is risen, I mean the light of the first institution, in practice.

God’s people in their persons, heart-waking (Cant. v. 2), in the life of personal grace, will yet be found fast asleep in respect of public Christian worship.

[Sidenote: Coming out of Babel, not local, but mystical.]

God’s people, in their persons, are His, most dear and precious: yet in respect of the Christian worship they are mingled amongst the Babylonians, from whence they are called to come out, not locally, as some have said, for that belonged to a material and local Babel (and literal Babel and Jerusalem have now no difference, John iv. 21), but spiritually and mystically to come out from her sins and abominations.

[Sidenote: The great ignorance of God’s people concerning the nature of the true church.]

If Mr. Cotton maintain the true church of Christ to consist of the true matter of holy persons called out from the world (and the true form of union in a church government), and that also neither national, provincial, nor diocesan churches are of Christ’s institution: how many thousands of God’s people of all sorts, clergy and laity, as they call them, will they find, both in former and later times, captivated in such national, provincial, and diocesan churches? yea, and so far from living in, yea or knowing of any such churches, for matter and form, as they conceive now only to be true, that until of late years, how few of God’s people knew any other church than the parish church of dead stones or timber? It being a late marvellous light, revealed by Christ Jesus, the Sun of righteousness, that his people are a company or church of living stones, 1 Pet. ii. 9.

[Sidenote: Mr. Cotton and all the half separatists, halting between true and false churches, and consequently not yet clear in the fundamental matter of a Christian church.]

And, however his own soul, and the souls of many others, precious to God, are persuaded to separate from national, provincial, and diocesan churches, and to assemble into particular churches, yet, since there are no parish churches in England, but what are made up of the parish bounds within such and such a compass of houses, and that such churches have been and are in constant dependence on, and subordination to the national church: how can the New English particular churches join with the old English parish churches in so many ordinances of word, prayer, singing, contribution, &c., but they must needs confess, that as yet their souls are far from the knowledge of the foundation of a true Christian church, whose matter must not only be living stones, but also separated from the rubbish of anti-christian confusions and desolations.

CHAP. V.

_Peace._ With lamentation, I may add, how can their souls be clear in this foundation of the true Christian matter, who persecute and oppress their own acknowledged brethren, presenting light unto them about this point? But I shall now present you with Mr. Cotton’s third distinction. “In points of practice,” saith he, “some concern the weightier duties of the law, as what God we worship, and with what kind of worship; whether such, as if it be right, fellowship with God is held; if false, fellowship with God is lost.”

_Truth._ It is worth the inquiry, what kind of worship he intendeth: for worship is of various signification. Whether in general acceptation he mean the rightness or corruptness of the church, or the ministry of the church, or the ministrations of the word, prayer, seals, &c.

[Sidenote: The true ministry a fundamental.]

And because it pleaseth the Spirit of God to make the ministry one of the foundations of the Christian religion, Heb. vi. 1, 2, and also to make the ministry of the word and prayer in the church to be two special works, even of the apostles themselves, Acts vi. 2, I shall desire it may be well considered in the fear of God.[98]

[Sidenote: The New English ministers examined.]

First, concerning the ministry of the word. The New English ministers, when they were new elected and ordained ministers in New England, must undeniably grant, that at that time they were no ministers, notwithstanding their profession of standing so long in a true ministry in old England, whether received from the bishops, which some have maintained true, or from the people, which Mr. Cotton and others better liked, and which ministry was always accounted perpetual and indelible. I apply, and ask, will it not follow, that if their new ministry and ordination be true, the former was false? and if false, that in the exercise of it, notwithstanding abilities, graces, intentions, labours, and, by God’s gracious, unpromised, and extraordinary blessing, some success, I say, will it not according to this distinction follow, that according to visible rule, fellowship with God was lost?

[Sidenote: Common prayer cast off, and written against by the New English.]

Secondly, concerning prayer. The New English ministers have disclaimed and written against that worshipping of God by the common or set forms of prayer, which yet themselves practised in England, notwithstanding they knew that many servants of God, in great sufferings, witnessed against such a ministry of the word, and such a ministry of prayer.

_Peace._ I could name the persons, time, and place, when some of them were faithfully admonished for using of the Common Prayer, and the arguments presented to them, then seeming weak, but now acknowledged sound; yet, at that time, they satisfied their hearts with the practice of the author of the Council of Trent, who used to read only some of the choicest selected prayers in the mass-book, which I confess was also their own practice in their using of the Common Prayer.[99] But now, according to this distinction, I ask whether or no fellowship with God in such prayers was lost?

[Sidenote: God’s people have worshipped God with false worships.]

_Truth._ I could particularize other exercises of worship, which cannot be denied, according to this distinction, to be of the weightier points of the law: to wit, what God we worship, and with what kind of worship? wherein fellowship with God, in many of our unclean and abominable worships, hath been lost. Only upon these premises I shall observe: first, that God’s people, even the standard-bearers and leaders of them, according to this distinction, have worshipped God, in their sleepy ignorance, by such a kind of worship as wherein fellowship with God is lost; yea also, that it is possible for them to do, after much light is risen against such worship, and in particular, brought to the eyes of such holy and worthy persons.

Secondly, there may be inward and secret fellowship with God in false ministries of word and prayer, (for that to the eternal praise of infinite mercy, beyond a word or promise of God, I acknowledge[100]) when yet, as the distinction saith, in such worship, not being right, fellowship with God is lost, and such a service or ministration must be lamented and forsaken.

[Sidenote: Fundamentals of Christian worship not so easy and clear.]

Thirdly, I observe that God’s people may live and die in such kinds of worship, notwithstanding that light from God, publicly and privately, hath been presented to them, able to convince; yet, not reaching to their conviction, and forsaking of such ways, contrary to a conclusion afterward expressed; to wit, “that fundamentals are so clear, that a man cannot but be convinced in conscience, and therefore that such a person not being convinced, he is condemned of himself, and may be persecuted for sinning against his conscience.”

Fourthly, I observe, that in such a maintaining a clearness of fundamentals or weightier points, and upon that ground a persecuting of men because they sin against their consciences, Mr. Cotton measures that to others, which himself when he lived in such practices would not have had measured to himself. As first, that it might have been affirmed of him, that in such practices he did sin against his conscience, having sufficient light shining about him.

Secondly, that he should or might lawfully have been cut off by death or banishment, as an heretic, sinning against his own conscience.

[Sidenote: A notable speech of king James to a great nonconformist, turned persecutor.]

And in this respect the speech of king James was notable to a great nonconformitant, converted, as is said, by king James to conformity, and counselling the king afterward to persecute the nonconformists even unto death: “Thou beast,” quoth the king, “if I had dealt so with thee in thy nonconformity, where hadst thou been?”

CHAP. VI.

[Sidenote: The four distinctions discussed.]

_Peace._ The next distinction concerneth the manner of persons holding forth the aforesaid practices, not only the weightier duties of the law, but points of doctrine and worship less principal:—

“Some,” saith he, “hold them forth in a meek and peaceable way; some with such arrogance and impetuousness, as of itself tendeth to the disturbance of civil peace.”

_Truth._ In the examination of this distinction we shall discuss,

First, what is civil peace (wherein we shall vindicate thy name the better),

Secondly, what it is to hold forth a doctrine, or practice, in this impetuousness or arrogancy.

[Sidenote: What civil peace is.]

First, for civil peace, what is it but _pax civitatis_, the peace of the city, whether an English city, Scotch, or Irish city, or further abroad, French, Spanish, Turkish city, &c.

[Sidenote: God’s people must be nonconformitants to evil.]