A MODEL OF CHURCH AND CIVIL POWER; COMPOSED BY MR. COTTON AND THE MINISTERS OF NEW ENGLAND, AND SENT TO THE CHURCH AT SALEM, AS A FURTHER CONFIRMATION OF THE BLOODY DOCTRINE OF PERSECUTION FOR CAUSE OF CONSCIENCE, EXAMINED AND ANSWERED. (continued 4)

Secondly, they propound meetings or assemblings ordinary, stated, and constant, yearly and monthly, unto which the civil magistrate should give liberty. For these meetings they propound plausible arguments from the necessity of them, from Christian fellowship, from God’s glory, from the experience of the benefit of them, and from the good report of them, as also those two scriptures, 1 Cor. x. 33, 2 Cor. xi. 28.

An unjust and partial desire of liberty to some consciences, and bondage unto all others.

To these I answer, If they intend that the civil magistrate should permit liberty to the free and voluntary spiritual meetings of their subjects, I shall subscribe unto them; but if they intend that the magistrate should give liberty only unto themselves, and not to the rest of their subjects, that is to desire their own souls only to be free, and all other souls of their subjects to be kept in bondage:

Secondly, if they intend that the magistrate should enforce all the elders of such churches under their jurisdiction to keep correspondency with them in such meetings, then I say, as before, it is to cause him to give liberty with a partial hand, and unequal balance; for thus I argue:—If the civil state and civil officers be of their religion and conscience, it is not proper for them to give liberty or freedom, but to give honourable testimony and approbation, and their own personal submission to the churches. But if the civil state and officers be of another conscience and worship, and shall be bound to grant permission and liberty to them, their consciences, and meetings, and not to those of his own religion and conscience also, how will this appear to be equal in the very eye of common peace and righteousness?

For those yearly and monthly meetings, as we find not any such in the first churches, so neither will those general arguments from the plausible pretence of Christian fellowship, God’s glory, &c., prove such particular ways of glorifying God, without some precept or precedent of such a kind.

The commission, Matt. xxviii. of preaching and baptizing, not properly directed to the church, or fixed teachers of it, least of all to the commonwealth.

For those scriptures, 1 Cor. x. 33, and 2 Cor. xi. 28, expressing the apostle Paul’s zeal for glorifying God, and his care for all the churches, it is clear they concern such as are indeed Paul’s successors, sent forth by Christ Jesus to preach and gather churches; but those scriptures concern not the churches themselves, nor the pastors of the churches properly, least of all the civil state and commonwealth, neither of which, the churches, the pastors, or commonwealth, do go forth personally with that commission, Matt. xxviii. [19,] to preach and baptize, that is, to gather churches unto Christ.

For as for the first, the churches are not ministers of the gospel; the angels or messengers of the churches, and the churches themselves, were distinct, Rev. ii. and iii.

As for the second, the pastors and elders of the church, their work is not to gather churches, but to govern and feed them, Acts xx., and 1 Pet. v.

As for the civil magistrate, it is a ministry indeed, magistrates are God’s ministers, Rom. xiii. 4; but it is of another nature. And therefore none of these—the churches of Christ, the shepherds of those churches, nor the civil magistrate, succeeding the apostles or first messengers, these scriptures alleged concern not any of these to have care of all the churches.

A query who have now the care of all the churches?

Peace. Dear Truth, who can hear this word, but will presently cry out, Who then may rightly challenge that commission, and that promise? Matt. xxviii., &c.

A ministry before the church.

Truth. Sweet Peace, in due place and season that question may be resolved; but doubtless the true successors must precede or go before the church, making disciples, and baptizing as the apostles did, who were neither the churches, nor the pastors and fixed teachers of them, but as they gathered, so had the care of the churches.

CHAP. CXXXIV.

Peace. I cease to urge this further; and, in the last place, marvel what should be the reason of that conclusion, viz., “There is no power of determination in any of these meetings, but that all must be left to the particular determination of the churches.”

Acts xv., commonly misapplied.

Truth. At the meeting at Jerusalem, when Paul and Barnabas and others were sent thither from the church of Christ at Antioch, the apostles and elders did not only consult and advise, but particularly determined the question which the church of Antioch sent to them about, Acts xv., and send their particular determinations or decrees to the churches afterward.

So that if these assemblies were of the nature of that pattern or precedent, as is generally pretended, and had such a promise of the assistance and concurrence of the Spirit as that assembly had, they might then say as that assembly did, Acts xv., It seemeth good to the Holy Spirit and to us; and should not leave particular determinations to the particular churches, in which sometimes are very few able guides and leaders.

Peace. But what should be the reason to persuade these worthy men to conceive the particular congregations, or churches, to be more fit and competent judges in such high points, than an assembly of so excellent and choice persons, who must only consult and advise? &c.

Christ’s promise and presence only makes an assembly blessed.

Truth. Doubtless there is a strong conviction in their souls of a professed promised presence of the Lord Jesus in the midst of his church, gathered after his mind and will, more than unto such kind of assemblies, though consisting of far more able persons, even the flower and cream of all the churches.

Peace. It is generally conceived, that the promise of Christ’s presence to the end of the world, Matt. xxviii. [20,] is made to the church.

The promise of Christ’s presence, Matt. xviii., distinct from that, Matt. xxviii.

Truth. There is doubtless a promise of Christ’s presence in the midst of his church and congregation, Matt. xviii. [20;] but the promise of Christ’s presence, Matt. xxviii. [20,] cannot properly and immediately belong to the church constituted and gathered, but to such ministers or messengers of Christ Jesus whom he is pleased to employ to gather and constitute the church by converting and baptizing: unto which messengers, if Christ Jesus will be pleased to send such forth, that passage, Acts xv., will be precedential.

14th position examined.

Peace. The fourteenth general head is this, viz., What power particular churches have particularly over magistrates.

“First,” say they, “they may censure any member, though a magistrate, if by sin he deserve it.

“First, because magistrates must be subject to Christ; but Christ censures all offenders, 1 Cor. v. 4, 5.

“Secondly, every brother must be subject to Christ’s censure, Matt. xviii. 15, 16, 17. But magistrates are brethren, Deut. xvii. 15.

“Thirdly, They may censure all within the church, 1 Cor. v. 11.

“But the magistrates are within the church, for they are either without, or within, or above the church: not the first, nor the last, for so Christ is only above it.

“Fourthly, the church hath a charge of all the souls of the members, and must give account thereof, Heb. xiii. 17.

“Fifthly, Christ’s censures are for the good of souls, 1 Cor. v. 6; but magistrates must not be denied any privilege for their souls, for then they must lose a privilege of Christ by being magistrates.

“Sixthly, In church privileges Christians are all one, Gal. iii. 28, Col. iii. 11.

“2. Magistrates may be censured for apparent and manifest sin against any moral law of God in their judicial proceedings, or in the execution of their office. Courts are not sanctuaries for sin; and if for no sin, then not for such especially.

“First, because sins of magistrates in court are as hateful to God. 2. And as much spoken against, Isa. x. 1, Micah iii. 1. Thirdly, God hath nowhere granted such immunity to them. Fourthly, what a brother may do privately in case of private offence, that the church may do publicly in case of public scandal. But a private brother may admonish and reprove privately in case of any private offence, Matt. xviii. 15, Luke xvii. 3, Psalm cxli. 5.

“Lastly, Civil magistracy doth not exempt any church from faithful watchfulness over any member, nor deprive a church of her due power, nor a church member of his due privilege, which is to partake of every ordinance of God, needful and requisite to their winning and salvation, ergo,—”

CHAP. CXXXV.

Truth. These arguments to prove the magistrate subject, even for sin committed in judicial proceeding, I judge, like Mount Zion, immoveable, and every true Christian that is a magistrate will judge so with me: yet a query or two will not be unseasonable.

Christ’s administrations are charged firstly upon the ministers thereof.

First, where they name the church in this whole passage, whether they mean the church without the ministry or governors of it, or with the elders and governors jointly? and if the latter, why name they not the governors at all, since that in all administrations of the church the duty lies not upon the body of the church, but firstly and properly upon the elders?

The ministers or governors of Christ’s church to be acknowledged in their dispensations.

It is true in case of the elder’s obstinacy in apparent sin, the church hath power over him, having as much power to take down as to set up, Col. iv. [17,] Say to Archippus, &c.; yet in the ordinary dispensations and administrations of the ordinances, the ministers or elders thereof are first charged with duty, &c.

Hence first for the apostles, who converted, gathered, and espoused the churches to Christ, I question whether their power to edification was not a power over the churches, as many scriptures seem to imply.

A paradox; magistrates made the judges of the churches, and governors of them, yet censurable by them.

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?

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.

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.

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.”

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.

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.”

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;—

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.

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.

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.

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?

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.

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.

Object.

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

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.

Object.

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

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.

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.

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.

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.

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.