THE BLOODY TENENT, of PERSECUTION, for cause of CONSCIENCE, discussed, in A Conference between TRUTH and PEACE.  
WHO, In all tender Affection, present to the High Court of Parliament, (as the Result of their Discourse) these, (amongst other Passages) of highest consideration.  
Printed in the Year 1644.   

FIrst, That the blood of so many hundred thousand souls of Protestants and Papists, spilt in the War● of present and former Ages, for their respective Consciences, is not required nor accepted by jesus Christ the Prince of Peace.  
Secondly, Pregnant Scriptures and Arguments are throughout the Work proposed against the Doctrine of Persecution for for cause of Conscience.  
Thirdly, Satisfactory Answers are given to Scriptures, and objections produced by Mr. Calvin, Beza, Mr. Cotton, and the Ministers of the New English Churches, and others former and later, tending to prove the Doctrine of Persecution for cause of Conscience.  
Fourthly, The Doctrine of Persecution for cause of Conscience, is proved guilty of all the blood of the Souls crying for vengeance under the Altar.  
Fifthly, All Civil States, with their Officers of justice in their respective constitutions and administrations are proved essentially Civil, and therefore not judges, Governors or Defendours of the Spiritual or Christian state and Worship.  
Sixtly, It is the will and command of God, that since the coming of his Son the Lord jesus) a permission of the most Paganish, jewish, Turkish or Antichristian consciences and worships, be granted to all men in all Nations and Countries: and they are only to be fought against with that Sword which is only (in Soul matters) able to conquer, to wit, the Sword of God's Spirit, the Word of God.  
Seventhly, The state of the Land of Israel, the Kings and people thereof in Peace & War, is proved figurative and ceremonial, and no pattern nor precedent for any Kingdom or civil state in the world to follow.  
Eightly, God requireth not an uniformity of Religion to be enacted and enforced in any civil state; which enforced uniformity (sooner or later) is the greatest occasion of civil War, ravishing of conscience, persecution of Christ jesus in his servants, and of the hypocrisy and destruction of millions of souls.  
Ninthly, In holding an enforced uniformity of Religion in a civil state, we must necessarily disclaim our desires and hopes of the jews conversion to Christ.  
Tenthly, An enforced uniformity of Religion throughout a Nation or civil state, confounds the Civil and Religious, denies the principles of Chr●stianity and civility, and that jesus Christ is come in the Flesh.  
Eleventhly, The permission of other consciences and worships then a state professeth, only can (according to God) procure a firm and lasting peace, (good assurance being taken according to the wisdom of the civil state for uniformity of civil obedience from all sorts.)  
Twelfthly, lastly, true civility and Christianity may both flourish in a State or Kingdom, notwithstanding the permission of divers and contrary consciences, either of jew or Gentile.   

TO THE RIGHT HONOURABLE, both Houses of the High Court of PARLIAMENT.  
Right Honourable and Renowned Patriots:  
NExt to the saving of your own souls (in the lamentable shipwreck of Mankind) your task (as Christians) is to save the Souls, but as Magistrates, the Bodies and Goods of others.  
Many excellent Discourses have been presented to your Father's hands and Yours in former and present Parliaments: I shall be humbly bold to say, that (in what concerns your duties as Magistrates, towards others) a more necessary and seasonable debate was never yet presented.  
Two things your Honours here may please to view (in this Controversy of Persecution for cause of Conscience) beyond what's extant.  
First the whole Body of this Controversy formed & pitched in true Battalia.  
Secondly (although in respect of myself it be impar congressus, yet in the power of that God who is Maximus in Mini●is, Your Honours shall see the Controversy is discussed with men as able as most, eminent for ability and piety, Mr. Co●ton, and the New English Ministers.  
When the Prophets in Scripture have given their Coats of Arms and Escutcheons to Great Men, Your Honours know the Babylonian Monarch hath the Lion, the Persian the Bear, the Grecian the Leopard, the Roman a compound of the former 3. most strange and dreadful, Dan. 7.  
Their oppressing, plundering ravishing, murdering, not only of the bodies, but the souls of Men are large explaining commentaries of such similitudes.  
Your Honours have been famous to the end of the World, for your unparallelled wisdom, courage, justice, mercy, in the vindicating your Civil Laws, Liberties, etc. Yet let it not be grievous to your Honour's thoughts to ponder a little, why all the Prayers and Tears and Fast in this Nation have not pierced the Heavens, and quenched these Flames, which yet who knows how far they'll spread, and when they'll out!  
Your Honours have broke the jaws of the Oppressor, and taken the prey out of their Teeth (job. 29.) For which Act I believe it hath pleased the most High God to set a Guard (not only of Trained men, but) of mighty Angels, to secure your sitting, and the City.  
I fear we are not pardoned, though reprieved: O that there may be a lengthening of London's tranquillity, of the Parliaments safety, by mercy to the poor! Dan. 4.  
Right Honourable, Soul yokes, Soul oppressions plunderings, ravish, etc. are of a crimson and deepest dye, and I believe the chief of England's sins, unstopping the Viols of England's present sorrows.  
This glass presents your Honours with Arguments from Religion, Reason, Experience, all proving that the greatest yokes yet lying upon English necks, (the peoples and Your own) are of a spiritual and soul nature.  
All former Parliaments have changed these yokes according to their consciences (Popish or Protestant) 'Tis now your Honours turn at helm, and (as your task, so I hope your resolution, not to change (for that is but to turn the wheel, which another Parliament, and the very next may turn again:) but to ●ase the Subjects and Yourselves from a yoke (as was once spoke in a case not unlike Act 15.) which neither You nor your Fathers were ever able to bear.  
Most Noble Senators, Your Fathers (whose seats You fill) are mouldered, and mouldering their brains, their tongu●s, &c. to ashes in the pit of rottenness: They and You must shortly (together with two worlds of men) appear at the great Bar: It shall then be no grief of heart that you have now attended to the cries of Souls, thousands oppressed, millions ravished by the Acts and Statutes concerning Souls, not yet repealed.  
Of Bodies impoverished, imprisoned, etc. for their soul's belief, yea slaughtered on heaps for Religion's controversies in the Wars of present and former Ages.  
Notwithstanding the success of later times, 
The famous saying of a late King of Bohemia.  (wherein sundry opinions have been hatched about the subject of Religion) a man may clearly discern with his eye, and as it were touch with his finger that according to the verity of holy Scriptures, etc. men's consciences ought in no sort to be violated, urged or constrained. And whensover men have attempted any thing by this violent course, whether openly or by secret means, the issue hath been pernicious, and the cause of great and wonderful innovations in the principallest and mightiest Kingdoms and Countries, etc.  
It cannot be denied to be a pious and prudential act for Your Honours (according to your conscience) to call for the advice of faithful Counsellors in the high debates concerning Your own, and the souls of others.  
Yet let it not be imputed as a crime for any suppliant to the God of Heaven for You, if in the humble sense of what their souls believe, they pour forth (amongst others) these three requests at the Throne of Grace.  
First, That neither Your Honours, nor those excellent and worthy persons, whose advice you seek, limit the holy One of Israel to their apprehensions, debates, conclusions, rejecting or neglecting the humble and faithful suggestions of any, though as base as spittle and clay, with which sometimes Christ jesus opens the eyes of them that are borne blind.  
Secondly, That the present and future generations of the Sons of Men may never have cause to say that such a Parliament (as England never enjoyed the like) should model the worship of the living, 
Essay of Religion.  eternal and invisible God after the Bi●● of any earthly interest, though of the highest concernment under the Sun: And yet, saith that learned Sir Francis Bacon (how ever otherwise persuaded, yet thus he confesseth:) Such as hold pressure of Conscience, are guided therein by some private interests of their own.  
Thirdly, What ever way of worshipping God Your own Consciences are persuaded to walk in, yet (from any bloody act of violence to the consciences of others) it may be never told at Rome nor Oxford, that the Parliament of England hath committed a greater rape, 
It is rarely seen that ever persons were pers●●●ed for their 〈…〉  then if they had forced or ravished the bodies of all the women in the World.  
And that England's Parliament (so famous throughout all Europe and the World) should at last turn Papists, Prelatists, Presbyterians, Independents, Socinians, Familists, Antinomians, etc. by confirming all these sorts of Consciences, by Civil force and violence to their Consciences.   

To every Courteous Reader.  
While I plead the Cause of Truth and Innocence against the bloody Doctrine of Persecution for cause of conscience, I judge it not unfit to give alarm to myself, and all men to prepare to be persecuted or ●●nted for cause of conscience.  
Whether thou standest charged with 10 or but 2 Talents, if thou huntest any for cause of conscience, how canst thou say thou followest the Lamb of God who so abhorred that practice?  
If Paul, if jesus Christ were present here at London, and the question were proposed what Religion would they approve of: The Papists, Prelatists, Presbyterians, Independents, etc. would each say, Of mine, of mine.  
But put the second question, if one of the several sorts should by major vote attain the Sword of steel: what weapons doth Christ Jesus authorise them to sight with in His cause? Do not all men hate the persecutor, and every conscience true or false complain of cruelty, tyranny? etc.  
Two mountains of crying guilt lie heavy upon the backs of All that name the name of Christ in the eyes of jews, Turks and Pagans.  
First, The blasphemies of their Idolatrous inventions, superstitions, and most unchristian conversations.  
Secondly, The bloody irreligious and inhuman oppressions and destructions under the mask or veil of the Name of Christ, etc.  
O how like is the jealous jehovah, the consuming fire to end these present slaughters in a greater slaughter of the holy Witnesses? Rev. 11.  
Six years preaching of so much Truth of Christ (as that time afforded in K. Edward's days) kindles the flames of Q. Mary's bloody persecutions.  
Who can now but expect that after so many scores of years preaching and professing of more Truth, and amongst so many great contentions amongst the very best of Protestants, a fiery furnace should be heat, and who sees not now the ●ires kindling?  
I confess I have little hopes till those flames are over, that this Discourse against the doctrine of persecution for cause of conscience should pass currant (I say not amongst the Wolves and Lions, but even amongst the Sheep of Christ themselves) yet liberaul animam meam, I have not hid within my breast my souls belief: And although sleeping on the bed either of the pleasures or profits of sin●e thou thinkest thy conscience bound to smite at him that dares to waken thee? Yet in the midst of all these civil and spiritual Wars (I hope we shall agree in these particulars.)  
First, how ever the proud (upon the advantage of an higher earth or ground) or ' clock the poor and cry out schismatics. Heretics, etc. shall blasphemers and seducers scape unpunished? etc. Yet there is a sorer punishment in the Gospel for despising of Christ then Moses, even when the despiser of M●ses was put to death without mercy, Heb. 10. 28, 29. He that believeth not shall be damned, Mark 16. 16.  
Secondly, what ever Worship, Ministry, Ministration, the best and purest are practised without faith and true persuasion that they are the true institutions of God, they are sin, sinful worships, Ministries, etc. And however in Civil things we may be servants unto men, yet in Divine and Spiritual things the poorest peasant must disdain the service of the highest Prince: Be ye not the servants of men, 1 Cor. 14.  
Thirdly, without search and trial no man attains this faith and right persuasion, 1 Thes. 5. Try all things.  
In vain have English Parliaments permitted English Bibles in the poorest English houses, and the simplest man or woman to search the Scriptures, if yet against their soul's persuasion from the Scripture, they should be forced (as if they lived in Spain or Rome itself without the sight of a Bible) to believe as the Church believes.  
Fourthly, having tried, we must hold fast, 1 Thessaly. 5. upon the loss of a Crown, Revel. 13. we must not let go for all the ●lea bitings of the present afflictions, etc. having bought Truth dear, we must not ●ell it cheap, not the least grain of it for the whole World, no not for the saving of Souls, though our own most precious; lest of all for the bitter sweetening of a little vanishing pleasure.  
For a little puff of credit and reputation from the changeable breath of uncertain sons of men.  
For the broken bags of Riches on Eagles wings: For a dream of these, any or all of these which on our deathbed vanish and leave tormenting stings behind them: Oh how much better is it from the love of Truth, from the love of the Father of lights, from whence it comes, from the love of the Son of God, who is the way and the Truth, to say as he, john 18. 37. For this end was I borne, and for this end came I into the World that I might be are witness to the Truth.   

A Table of the principal Contents of the Book.  

TRuth and Peace their rare and seldom meeting. Page 15  
2 Great complaints of Peace. 16  
Persecutors seldom plead Christ but Moses for their Author. 17  
Strife Christian and unchristian. ibid.  
A threefold doleful cry. ibid.  
The wonderful providence of God in the writing of the arguments against persecution. 18  
A definition of persecution discussed. 19  
Conscience will not be restrained from its own worship, nor constrained to another. 20  
A chaste soul in God's worship, compared to a chaste wife. ibid.  
God's people have erred stom the very fundamentals of visible worship. ibid.  
4 Sorts of spiritual foundations in the New Testament. 21  
The 6 fundamentals of the Christian Religion. ibid.  
The coming out of Babel not jocall, but mystical. ibid.  
The great ignorance of God's people concerning the nature of a true Church. ibid.  
Common-Prayer written against by the New English Ministers. 23  
Gods people have worshipped God with false worships. ibid.  
God is pleased sometimes to convey good unto his people beyond a promise. ibid.  
A notable speech of King James to a great Nonconformist turned persecutor. 24  
Civil peace discussed. ibid.  
The difference between Spiritual and civil state. 25  
Six cases wherein God's people have been usually accounted arrogant, and peace breakers, but most unjustly 26  
The true causes of breach and disturbance of civil peace. 29  
A preposterous way of suppressing errors. 30  
Persecutors must needs oppress both erroneous and true consciences. ibid.  
All persecutors of Christ profess not to persecute him. ibid.  
What is meant by the Heretic. Tit. 3. Pag. 33  
The word Heretic generally mistaken. 34  
Corporall killing in the Law, typing out Spiritual kill in the Gospel. 36  
The carriage of a Soul sensible of mercy, towards others in their blindness, etc. 38  
The difference between the Church, and the World wherein it is, in all places. 38  
The Church and civil State confusedly made all one. 39  
The most peaceable accused for peacebreaking. 40  
A large Examination of what is meant by the Tares, and letting of them alone. ibid.  
Satan's subtletic about the opening of Scripture. 41  
Two sorts of Hypocrites, 44  
The Lord jesus the great Teacher by Parables, and the only Expounder of them. 44  
Preaching for conversion is properly out of the Church. 45  
The tares proved properly to signify Antichristians. ibid.  
God's Kingdom on Earth the visible Church. 46  
The difference between the Wheat and the Tares, as also between these Tares and all others. 46  
A civil Magistracy from the beginning of the world. 47  
The Tares are to be tolerated the longest of all sinners. 48  
The danger of infection by permitting of the Tares, assoiled. ibid.  
The civil Magistrate not so particularly spoken to in the New Testament as Fathers, Masters, etc. and why. 50  
A twofold state of Christianity; Persecuted under the Roman Emperors, and Apostated under the Roman Popes. ibid.  
3 Particulars contained in that prohibition of Christ jesus concerning the Tares, Let them alone, Mat. 13. 51  
Accompanying with Idolaters, 1 Cor. 5. discussed. 52  
Civil Magistrates never invested by Christ jesus with the power and title of Defenders of the Faith. 54  
Gods people ever earnest with God for an Arm of Flesh. 55  
The 〈◊〉 punishment of the blind pharisees in 4 respects. ibid.  
The point of seducing, infecting, or Soul killing, examined. 57  
Strange consusions in punishments. 59  
The blood of Souls, Acts 20. lies upon such as profess the Ministry: the blood of Bodies only upon the State. ibid.  
●surpers and true Heirs of Christ jesus. Page 60  
The Civil Magistrate bound to preserve the bo●●s of their subjects, and not to destroy them for conscience sake. 61  
The fire from heaven, Rev. 13. 13. 2 Tim. 2. 25, 26. examined. 62  
The original of the Christian name, Acts 11. 63  
A Civil sword in Religion makes a Nation of hypocrites, Isa. 10 64  
A difference of the true and false Christ and Christians. 65  
The nature of the worship of unbelieving and natural persons. ibid.  
Antoninus Pius his famous act concerning Religion. 66  
Isa. 24. Mic. 4. 3. concerning Christ's visible Kingdom discussed. ibid.  
Acts 20 29. The suppressing of Spiritual wolves discussed. 67  
It is in vain to decline the name of the head of the Church, and yet to practise the headship. 68  
Titus 1. 9 10 discussed. 69  
Unmerciful and bloody doctrine. 70  
The Spiritual weapons, 2 Cor. 10. 4. discussed. ibid.  
Civil weapons most improper in Spiritual causes. 71  
The Spiritual artillery, Eph. 6. applied. 72  
Rom. 13. concerning Civil Rulers power in Spiritual causes, largely examined. 73  
Paul's appeal to Caesar examined. 77  
And cleared by 5 arguments. ibid.  
4 Sorts of swords. 79  
What is to be understood by evil, Rom. 13. 4. 81  
Though evil be always evil, yet the permission of it may sometimes be good. 83  
2 Sorts of commands both from Moses and Christ. 84  
The permission of diverce in Israel, Mat. 19 17, 18. ibid.  
Usury in the Civil state lawfully permitted. 85  
Seducing teachers, either Pagan, jewish, Turkish or Antichristian, way yet be obedient subjects to the Civil Laws. 86  
Scandalous livers against the Civil state. 87  
Toleration of Jesabel and Balaam, Rev. 2 14. 20. examined. 88  
The Christian world hath swallowed up Christianity. 89  
Christ jesus the deepest politician that ever was, yet commands be a toleration of Antichristians. 91  
The Princes of the world seldom take part with Christ jesus. 93  
buchanan's items to King James. ibid.  
King James his sayings against persecution. ibid.  
King Steven of Poland his sayings against persecution. Page 93  
Forcing of conscience a soul rape. 94  
Persecution for conscience hath been the launcet which hath let blood the Nations. All Spiritual whores are bloody ibid.  
polygamy or the many wives of the Fathers. ibid.  
David advancing of God's worship against order. 95  
Constantine and the good Emperors confessed to have done more hurt to the Name and Crown of Christ then the bloody Noroes did. ibid.  
The language of persecuters. 96  
Christ's Lilies may flourish in the Church, notwithstanding the weeds in the world permitted. 97  
Queen Elizabeth and King James their persecuting for cause of Religion examined. ibid.  
Queen Elizabeth confessed by Mr. Cotton to have almost fired the world in civil combustions. 98  
The Wars between the Papists and the Protestants. ibid.  
The Wars and success of the Waldensians against three Popes. 99  
Gods people victorious ●ver comers, and with what weapons. ibid.  
The Christian Church doth not persecute, but is persecuted. ibid.  
The nature of excommunication. 100  
The opinion of ancient Writers examined concerning the doctrine of persecution. 101  
Constraint upon conscience in Old and New England. ibid.  
The Indians of New England permitted in their worshipping of devils, 102  
In 2 cases a false Religion will not hurt. 103  
The absolute sufficiency of the Sword of the Spirit. 104  
A national Church not instituted by Christ. ibid.  
Man hath no power to make Laws, to bind conscience. 105  
Hearing of the word in a Church estate a part of God's worship. 107  
Papists plea for toleration of conscience. ibid.  
Protestant partiality in the cause of persecution. 108  
Pills to purge out the bitter humour of persecution. ibid.  
Superstition and persecution have had many votes and suffrages from Gods own people. 109  
Soulkilling discussed. ibid.  
Phineas his act discussed. 111  
Eliah his slaughters examined. ibid.  
Dangerous consequences flowing from the civil Magistrates power in Spiritual cases. 114  
The world turned upside down. Page 114  
The wonderful answer of the Ministers of New England to the Ministers of Old. ibid.  
Lamentable differences even amongst them that fear God. 115  
The doctrine of persecution ever drives the most godly out of the world 116  
A Model of Church and Civil power composed by Mr. Cotton, and the Ministers of New England, and sent to Salem, (as a further confirmation of the bloody doctrine of persecution for cause of conscience) examined and answered. 118  
Christ's power in the Church confessed to be above all Magistrates in Spiritual things. 119  
Isa. 49. 23. lamentably wrested. ibid.  
The civil Commonweal, and the Spiritual Commonweal the Church not inconsistent, though independent the one on the other. 120  
Christ ordinances put upon a whole city or Nation may civilize them, and moralise, but not Christianize before repentance first wrought. 121  
Mr. Cottons and the New English Ministers confession that the Magistrate hath neither Civil nor Spiritual power in Soul matters. 122  
The Magistrates and the Church (by Mr. Cottons grounds) in one and the same cause made the judge's onthe Bench, and delinquents at the Bar. 123  
A demonstrative illustration that the Magistrate cannot have power over the Church in Spiritual or Church causes. 124  
The true way of the God of Peace in differences between the Church and the Magistrate. 125.  
The terms Godliness and Honesty explained, 1 Tim. 2. x. and honesty proved not to signify in that place the righteousness of the second Table. 127  
The forcing of men to God's worship, the greatest breach of civil peace. 129  
The Roman Caesars of Christ's time described. ibid.  
It pleased not the Lord jesus in the institution of the Christian Church to appoint and raise up any Civil Governors to take care of his worship. 130  
The true custodes utriusque Tabulae, and keepers of the Ordinances and worship of jesus Christ. ibid.  
The Kings of Egypt, Moah, Philistia, Assyria, Ni●●vch, were not charged with the worship of God, as the Kings of judah were. 131  
Masters of families not charged under the Gospel to force all the consci●uces of their families to worship. 132  
Gods people have then shined brightest in Godliness, when they have enjoyed least quietness. pag. 134.  
Few Magistrates, few Men, spiritually good; yet divers sorts of commendable Goodness beside spiritual. ibid.  
Civil power originally and fundamentally in the People. Mr. Cotton and the New English give the power of Christ into the hands of th● Commonweal. 137  
Laws concerning Religion, of two sorts. 138  
The very Indians abhor to disturb any Conscience at Worship. 139  
Canons and constitutions pretended Civil, but indeed Ecclesiastical. ibid.  
A threesold guilt lying upon Civil powers, commanding the Subject's Soul in Worship. 143  
Persons may with less sin be forced to marry whom they cannot love, then to worship where they cannot believe. ibid.  
As the cause, so the weapons of the Beast and the La●● be are infinitely different. 146  
A●taxerxes his Dicree examined. 147  
The sum of the Examples of the Gentile King's decrees concerning God's worship in Scripture. 149  
The Doctrine of putting to death Blasphemers of Christ, cuts off the hopes of the jews partaking in his blood. 18●  
The direful effects of fight for Conscience. 151  
Error is confident as well as Truth. 152  
Spiritual prisons. 153  
Some Consciences not so easily healed and cured as men imagine. 154  
Persecuters dispute with Heretics, as a tyrann call Cat with the poor Mouse: And with a true Witness, as a roaring Lion with an innocent Lamb in his paw. 155  
Persecuters endure not though name of Persecuters. 156  
Psal 101 concerning cutting off the wicked, examined. 158  
No difference of Lands and Countries, since Christ jesus his coming. ib.  
The New English separate in America, but not in Europe. 159  
Christ jesus forbidding his followers to permit Leaven in the Church, doth not forbid to permit Leaven in the World. 160  
The Wall (Cant. 8. 9) discussed. 161  
Every Religion commands its professors to hear only its own Priests or Ministers. 162  
jonah his preaching to the Ninevites discussed. 162  
●●aring of the Word discussed. ibid.  
Eglon his rising up to ehud's message, discussed. ibid.  
A twofold Ministry of Christ: First, Apostolical, properly converting, Secondly, Feeding or Pastoral. pag. 162  
The New English forcing the people to Church, and yet not to Religion (as they say) forcing them to be of no Religion all their days 163  
The Civil State can no more lawfully compel the Consciences of men to Church to hear the Word, then to receive the Sacraments. 164  
No precedent in the word, of any people converting and baptising themselves. 166  
True conversion to visible Christianity, is not only from sins against the second Table, but from false Worships also. ibid.  
The Commission, Mat. 28 discussed. 167  
The Civil Magistrate not be trusted with that Commission. ibid.  
jehosaphat, 2 Chron. 1●. a figure of Christ jesus in his Church, not of the Civil Magistrate in the State. 168  
The maintenance of the Ministry, Gal. 6. 6. examined. ibid.  
Christ jesus never appointed a maintenance of the Ministry from the impenitent and unbelieving. 169  
They that compel men to hear, compel them also to pay for their hearing and conversion. ibid.  
Luc. 14. Compel them to come in, examined. ibid.  
Natural men can neither truly worship nor maintain it. 170  
The national Church of the jews might well be forced to a settled maintenance: but not so the Christian Church. 171  
The maintenance which Christ hath appointed his Ministry in the  
Church. 172  
The Universities of Europe causes of universal sins and plagues: yet Schools are honourable for tongues and Arts. 173  
The true Church is Christ's School, and Believers his Scholars. ibid.  
Mr. Ainsworth excellent in the Tongues yet no University man. 174  
K. Henry the 8. set down in the Pope's chair in England. 175  
Apocrypha, Homilies, and Common Prayer precious to our forefathers. ib.  
Reformation proved fallible. 176  
The precedent of the Kings of Israel & judah largely examined. 178  
The Persian King's example make strongly against the doctrine of Persecution. 179  
1. The difference of the hand of Canaan from all lands and countries, in 7 particulars. ibid.  
2. The difference of the people of Israel from all other peoples, in 7 particulars. 183  
Wonderful turnings of Religion in England in twelve years' revolution. Page 185  
The Pope not unlike to recover his Monarchy over Europe, before his downfall. ibid.  
Israel God's only Church might well renew that national Covenant and ceremonial worship, which other Nations cannot do. 187  
● The difference of the Kings and Governors of Israel from all Kings and Governors of the world, in 4 particulars. 188  
5 Demonstrative arguments proving the unsoundness of the maxim, viz. The Church and Commonweal are li●e Hypocrates twins. 189  
Asacrilegious prostitution of the name Christian. 192  
David immediately inspired by God in his ordering of Church affairs. 193  
solomon's deposing of Ab●a●har, 1 Kings 2. 26, 27. discussed. 194  
The liberties of Christ's Churches in the choice of her officers. 195  
A civil influence dangerous to the State liberties. ibid.  
Jehosaphats fast examined. ibid.  
God will not wrong Caesar, and Caesar should not wrong God. 196  
The famous acts of Josiah examined. ibid.  
Magistracy in general from God, the particular forms from the people. ibid.  
● Israel confirmed in a national Covenant by revelations, signs and miracles, but not so any other Land. ibid.  
Kings and Nations often plant and often pluck up Religions. 197  
A national Church ever subject to turn and return. ibid.  
A woman, Papissa, or head of the Church. ibid.  
The Rapists nearer to the truth, concerning the governor of the Church, then most Protestant's. 198  
The Kingly power of the Lord jesus troubles all the Kings and Rulers of the world. ibid.  
A twofold exaltation of Christ. ibid.  
A monarchical and Ministerial power of Christ. 199  
3 Great competitors for the Ministerial power of Christ. ibid.  
The Pope pretendeth to the Ministerial power of Christ, yet upon the point challengeth the Monarchical also. ibid.  
3 Great factions in England striving for the Arm of Flesh. 200  
The Churches of the separation ought in humanity, and subjects liberty, not to be oppressed, but at least permitted. 201  
7 Reasons proving that the Kings of Israel and judah can have no other but a Spiritual Antitype. 202  
Christianity ●●des not to the nature of a Civil Commonweal; nor doth want of Christianity diminish it. pag. 203  
Most strange, yet most true consequences from the Civil Magistrates being the Antitype of the Kings of Israel and judah. ibid.  
If no Religion but what the Commonweal approve; then no Christ, no God, but at the pleasure of the World. 204  
The true Antitype of the Kings of Israel and judah. ibid.  
4. The difference of Israel's Statutes and Laws from all others in 3 particulars. ibid.  
5. The difference of Israel's Punishments & Rewards from all others. 205  
Temporal prosperity most proper to the national state of the jewe. ibid.  
The Excommunication in Israel. 206  
The corporal stoning in the Law typed out spiritual stoning in the Gospel. ibid.  
The wars of Israel typical and unparallelled, but by the Spiritual wars of Spiritual Israel. ibid.  
The famous typical captivity of the jews. 207  
Their wonderful victories. 208  
The mystical Army of white troopers. 209  
Whether the Civil state of Israel was presidential. ibid.  
Great unfaithfulness in Magistrates to cast the burden of judging and establishing Christianity upon the Commonweal. 210  
Thousands of lawful Civil Magistrates, who never hear of jesus Christ. 211  
Nero and the persecuting Emperors not so injurious to Christianity, as Constantine and others, who assumed a power in Spiritual things ibid.  
They who force the conscience of others, cry out of persecution, when their own are forced. 212  
Constantine and others wanted not so much affection, as information of judgement. ibid.  
Civil Authority giving and lending their Horns to Bishops dangerous to Christ's truth. ibid.  
The Spiritual power of Christ jesus, compared in Scripture to the incomparable horn of the Rhinocerot. 213  
The nursing Fathers and Mothers, Isa. 49. ibid.  
The civil Magistrate owes 3 things to the true Church of Christ. 214  
The civil Magistrate owes ● things to false Worshippers. 214  
The rise of High Commissions. 215  
Pious Magistrates & Ministers consciences are persuaded for that, which other ●as ploughs Magistrates & Ministers consciences condemn. Page 215  
An apt similitude discussed concerning the Civil Magistrate. 216  
A grievous charge against the Christian Church and the King of it. 222  
A strange Law in New England formerly against excommunicate persons. ibid.  
A dangerous doctrine against all Civil Magistrates. 223  
Original sin charged to hurt the Civil state. ibid.  
They who give the Magistrate more than his duo, are apt to disreabe him of what is his. 224  
A strange double picture. 226  
The great privileges of the true Church of Christ. 227  
2 Similitudes illustrating the true power of the Magistrate. ibid.  
A marvellous challenge of more power under the Christian, then under the Heathen Magistrate. 229  
Civil Magistrates, derivatives from the fountains or bodies of people. 230  
A believing Magistrate no more a Magistrate then an unbelieving. ibid.  
The excellency of Christianity in all callings. ibid.  
The Magistrate like a Pilot in the Ship of the Commonweal. 231  
The terms Heathen and Christian Magistrates. ibid.  
The unjust and partial liberty to some consciences and bondage unto all others. 232  
The commission Matth. 28. 19, 20. not proper to Pastors and teachers lest of all to the Civil Magistrate. 233  
Unto whom now belongs the care of all the Churches, etc. ibid.  
Acts 15. commonly misapplied 234  
The promise of Christ's presence Mat. 18. distinct from that Mat. 28. 235  
Church administrations firstly charged upon the Ministers thereof. 236  
Queen Elizabeth's Bishops truer to their principles then many of a better spirit and profession. 237.  
Mr. Barrowes profession concerning Queen Elizabeth. ibid.  
The inventions of men swarving from the true essentials of civil and Spiritual Commonweals. 239  
A great question viz. whether only Church members, that is godly persons in a particular Church estate, be only eligible into the Magistracy. ib.  
The world being divided into 30 parts, 25 never heard of Christ. 240  
Lawful civil states where Churches of Christ are not. ibid.  
Few Christians Wise and noble and qualified for affairs of State. ibid.    

SCRIPTURES AND REASONS written long since by a Witness of lesus Christ, close Prisoner in Newgate, against Persecution in cause of Conscience; and sent some while since to Mr. Cotton, by a Friend who thus wrote:  
In the multitude of Counsellors there is safety: It is therefore humbly desired to be instructed in this point: viz.  
Whether Persecution for cause of Conscience, be not against the Doctrine of jesus Christ the King of Kings. The Scriptures and Reasons are these.  
BEcause Christ commandeth that the Tares and Wheat (which some understand are those that walk in the Truth, and those that walk in Lies) should be let alone in the World, and not plucked up until the Harvest, which is the end of the World, Matth. 13. 30. 38. etc.  
The same commandeth Matth. 15. 14. that they that are Blind (as some interpret, led on in false Religion, and are offended with him for teaching true Religion) should be let alone, referring their punishment unto their falling into the Ditch.  
Again, Luke 9 54, 55. he reproved his Disciples who would have had Fire come down from Heaven and devour those Samaritans who would not receive Him, in these words: Ye know not of what Spirit ye are, the son of Man is not come to destroy men's lives, but to save them.  
Paul the Apostle of our Lord teacheth, 2 Tim. 24. 2. That the servant of the Lord must not strive, but must be gentle toward all Men, suffering the Evil Men, instructing them with meekness that are contrary minded, proving if God at any time will give them repentanco, that they may acknowledge the Truth, and come to amendment out of that snare of the devil, etc.  
According to these blessed Commandments, the holy Prophets foretold, that when the Law of Moses (concerning Worship) should cease, and Christ's Kingdom be established, Esa. 2. 4. Mic. 4. 3, 4 They shall break their Swords into Mathookes, and their Spears into Scythes. And Esa. 11. 9 Then shall none hurt or destroy in all the Mountain of my Holiness, etc. And when he came, the same he taught and practised, as before: so did his Disciples after him, for the Weapons of his Warfare are not carnal (saith the Apostle) 2 Cor. 10 4.  
But he chargeth straight that his Disciples should be so far from persecuting those that would not be of their Religion, that when they were persecuted they should pray (Matth. 5.) when they were cursed they should bless, etc.  
And the Reason seems to be, because they who now are Tares, may hereafter become Wheat; they who are now blind, may hereafter see; they that now resist him, may hereafter receive him; they that are now in the devil's snare, in adversenesse to the Truth, may hereafter come to repentance; they that are now blasphemers and persecutors (as Paul was) may in time become faithful as he; they that are now idolators as the Corinth's once were (1 Cor. 6. 9) may hereafter become true worshippers as they; they that are now no people of God, nor under mercy (as the Saints sometimes were, 1 Pet. 2. 20.) may hereafter become the people of God, and obtain mercy, as they.  
Some come not till the 11. hour, Matth. 20. 6. if those that come not till the last hour should be destroyed, because they come not at the first, than should they never come but be prevented.  
All which premises are in all humility referred to your godly wise consideration.  
Because this persecution for cause of conscience is against the profession and practice of famous Princes.  
First, you may please to consider the speech of King james, in his Majesty's Speech at Parliament, 1609. He saith, it is a sure Rule in divinity, that God never loves to plant his Church by violence and bloodshed.  
And in his Highness' Apology, pag. 4. speaking of such Papists that took the Oath, thus:  
I gave good proof that I intended no persecution against them for conscience cause, but only desired to be secured for civil obedience, which for conscience cause they are bound to perform.  
And pag. 60. speaking of Blackwell (the Archpriest) his Majesty saith, It was never my intention to lay any thing to the said Archpriests charge (as I have never done to any) for cause of conscience. And in his Highness' Exposition on Revel. 20. printed 1568. and after 1603. his Majesty writeth thus: Sixthly, the compassing of the Saints and the besieging of the beloved City, declareth unto us a certain note of a false Church, to be Persecution, for they come to seek the faithful, the faithful are them that are sought: the wicked are the besiegers, the faithful are the besieged.  
Secondly, the saying of Stephen King of Poland: I am King of Men, not of Consciences, a Commander of Bodies, not of Souls.  
Thirdly, the King of Bohemia hath thus written:  
And notwithstanding the success of the later times (wherein sundry opinions have been hatched about the subject of Religion) may make one clearly discern with his eye, and as it were to touch with his Finger, that according to the verity of Holy Scriptures, and a Maxim heretofore told and maintained, by the ancient Doctors of the Church; That men's consciences ought in no sort to be violated, urged, or constrained; and whensoever men have attempted any thing by this violent course, whether openly or by secret means, the issue hath been pernicious, and the cause of great and wonderful Innovations in the principallest and mightiest Kingdoms and Countries of all Christendom.  
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, etc.  
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 appear 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.  
Thirdly, 
3. Reas.  because persecution for cause of conscience is condemned by the ancient and later Writers, yea and 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 humane aid to help God, and with worldly pomp and power to undertake to defend the Christian Church. I ask 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, travailing 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, humane 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 Arrians.  
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 humane reason, and natural equity, that every man worship God uncompelled, and believe what he will; for it neither hurteth nor profiteth any one another man's Religion and Belief: Neither beseemeth it any Religion to compel another to be of their Religion, which willingly and freely should be embraced, and not by constraint: for as much as the offerings were required of those that freely and with good will offered, and not from the contrary.  
jerom. in proaem. 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. 3. 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 Magistrates government extends 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, etc.  
Therefore upon 1 Kings 5. 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 Luk. 22. It is not the true Catholic Church, which is defended by the Secular Arm or humane Power, but the false and feigned Church, which although it carries the Name of a Church yet it den●es the power thereof.  
And upon Psal. 17. he saith: For the true Church of Christ knoweth not Brachium saeculare, which the Bishops now adays, 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: wherefore they that do compel those that are not willing, show thereby that they are not Christian Preachers, but Worldly Beadles.  
Again, upon 1 Pet. 3. 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 K. james his 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, Mat. 10. 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 vers. 7. he saith: They to whom I send you, will deliver you up into Counsels, and in their Synagogues they will scourge you; and to Precedents 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 Counsels, and put them in Prisons, and lead them to Precedents, and Tribunal Seats, and make their Religion Felony and Treason.  
Again he saith, verse 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 his House.  
Again he said, john 10. 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 praejudice to the Common wealth, 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. 13. 7. & 16. 13. Again he so journed in Gerar, and K. Abimelech gave him leave to abide in his Land, Gen. 20. 21. 23. 24.  
Isaac also dwelled in the same Land, yet contrary in Religion, Gen. 26.  
jacob lived 20 years in one House with his Uncle Laban, yet differed in Religion, Gen, 31.  
The people of Israel were about 430 years in that infamous land of Egypt, and afterwards 70 years in Babylon, all which time they differed in Religion from the States, Exod. 12. & 2 Chron. 36.  
Come to the time of Christ, where Israel was under the Romans, where lived divers Sects of Religion, as Her●dians, Scribes and pharisees, Saducees and Libertines, Thud●ans and Samaritans, beside the Common Religion of the jews, Christ and his Apostles. All which differed from the Common Religion of the State, which was like the Worship of Diana, which almost the whole world then worshipped, Acts 19 20.  
All these lived under the Government of Caesar, being nothing hurtful unto the Commonwealth, giving unto Caesar 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 wisely appeased them, Acts 18. 14. & 19 35.   

THE ANSWER OF Mr. JOHN COTTON of Boston in New-England, To the aforesaid ARGUMENTS against Persecution for Cause of Consciene.  
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 judgement, 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.  
First, it is not lawful to persecute any for Conscience sake Rightly informed; for in persecuting such, Christ himself is persecuted in them, Acts 9 4.  
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, 7 it. 3. 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, at the Apostle saith vers. 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.  
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. 3. 17. Rom. 14. 1, 2, 3, 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, Mat. 13. 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 3. Conclusion.  
Object. 2. In Math. 15. 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 ●●all destruction.  
Answ. He there speaketh not to publi●●e 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 Judgement, but out of their Blindness. But this maketh nothing to the Cause in hand.  
Ob. In Luk. 9 54. 55. Christ reproveth his Disciples, who would have had fire come down from Heaven to consume the Samaritans, who refused to receive Him.  
Obj. 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 Evangelish) 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 'tis 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 Churchway against Chruch-members, when they become Scandalous offenders, either in Life or Doctrine: much less do they speak at all to Civil Magistrates.  
Ob. 5. From the prediction of the Prophets, who foretold that Carnal Weapons should cease in the days of the Gospel, Isa. 2. 4. & 11. 9 Mic. 4. 3. 4. And the Apostie professeth, The weapons of our Warfare are not carnal, 2 Cor, 10. 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 Persecuters and wicked persons, may become true Disciples and Converts.  
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.  
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, etc. not cruel oppressors, nor malignant opposers, or biters of one another. But doth 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 denyeth not civil weapons of justice to the Civil Magistrate, Rom. 13. 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. 10. 6. which hath reference (amongst other Ordinances) to the censure of the Church against scandalous offenders.  
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 judgement and vengeance required in the Word, 2 Cor. 10. 6. Rom. 13. 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 Pergamus for tolerating them that held the doctrine of Balaam, and against the Church of Thiatira for tolerating jesabel to teach and seduce, Rev. 2. 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 judgement of the truth of it: but yet restrained he may 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 Arrius with some of his fellows. Sozom. lib. 1. Eccles. Hist. cap. 19 20. 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 in Epist. 166. Only julian the Apostata 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 Arrian.  
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 judgement 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, not may we propagate 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, Revel. 2.  
Your next Author Hierom crosseth not the truth, nor advantageth not 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 Hieromes 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 〈◊〉 le●t 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.  
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 hundreth 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 1. Book against Parmenianus, cap. 7. he showeth, that if the Donatists were punished with death, they were justly punished. And in his 11 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.  
Optatus in his 3. book, justifieth Macharius, who had put some Heretics to death; that he had done no more herein than what Moses, Phincas, and Elias had done before him.  
Bernard in his 66 Sermon in Cantica: 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, then 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 judgement is well known, who procured the death of Michael Servetus for pertinacy in Heresy, and defended his fact by a Book written of that Argument.  
Beza also wrote a Book de Haereticis Morte plectendis, that Heretics are to be punished with Death. Aretius likewise took the like course about the Death of Valentinus Gentilis, and justified the Magistrates proceeding against him, in an History written of that Argument.  
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 Patriarches 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 & Quarters of it? and how hath the Righteous God in judgement taken Thee from the Earth, Rev. 6. 4.  Peace. 
'Tis lamentably true (blessed Truth) the foundations of the World have long been out of course: 
Truth and Peace rarely and seldom meet.  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's the Peace thereof but a fleeting dream, thine Ape and Counterfeit?  Peace. 
O where's 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. 102. 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. 3. 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, Revel. 20.  Peace. 
Most precious Truth, thou knowest we are both pursued and laid for: Mine heart is full of sighs, mine eyes with tears: Where can I better vent my full oppressed bosom, then into thine, whose faithful lips may for these few hours revive my drooping wand'ring 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; power 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. 8.  Peace. 
Dear Truth, I know thy birth, thy nature, thy delight. They that know thee, will prise thee far above themselves and lives, and sell themselves to buy thee. Well spoke 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. 
'Tis true, my Crown is high, my sceptre's 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, Revel. 11. While all men's Tongues are bend like Bows to shoot out lying words against Me!  Peace. 
O 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 honeycomb. 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 honeycomb.   

CHAP. II.  
Dear Truth, I have two sad Complaints:  
First, 
a great complaints of Peace.  The most sober of thy Witnesses, that dare to plead thy Cause, how are they charged to be mine Enemies, contentious, tarbulent, 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 ve●illion'd o'er for justice against the Heretics? Yea, if they 〈◊〉 and blow the 〈◊〉 of devouring Wars, that leave neither Spiritual nor Civil State, but burns up Branch and Root, yet how do all pretend an holy War? He that kills, and he that's killed, they both cry out, It is for God, and for their conscience.  
'tis true, nor one nor other seldom dare to plead the mighty Prince Christ jesus for their Author, 
Persecutors seldom plead Christ, but Moses 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, holy Wars against the enemies of holy Church.  Truth. 
Dear Peace (to ease thy first complaint) 'tis true, thy dearest Sons, most like their mother, Peace-keeping, Peacemaking Sons of God, have borne and still must bear the blurs of troublers of Israel, and turners of the World upside down. And 'tis true again, what Solomon once spoke: 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.  
Yet strife must be distinguished: 
Strife distinguished.  It is necessary or unnecessary, godly or ungodly, Christian or unchristian, etc.  
It is unnecessary, 
1. Ungodly strife.  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. 13.  
Again, 
2. Godly strife.  it is necessary, honourable, godly, etc. 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. 73. job 29.  
It is as necessary, yea more honourable, godly, and Christian, to ●ight the ●ight 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 vers. 4. Gal. 1. 8.  Peace. 
With the clashing of such Arms am I never wakened. 
A threefold doleful cry. Christ's worship is his bed, Cant. 1. 16. False worship therefore is a false bed.  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, etc.  Truth. 
Mine ears have long been filled with a threefold doleful Outcry.  
First, of one hundred forty four thousand Virgins (Rev. 14) forced and ravished by Emperors, Kings, and Governors to their beds of worship and Religion, set up (like Absalems') on high in their several States and Countries.  
Secondly, 
The cry of the souls under the Altar.  the cry of those precious souls under the Altar (Rev. 6.) 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 destowring 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. 14.  
Thirdly, 
A cry of the whole earth.  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, etc.  
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 ●ling away the spiritual sword and spiritual artillery (in spiritual and religious causes) and rather trust for the suppressing of each others God, 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, 
The wonderful providence of God in the writing of the Arguments against persecution in Milk.  and the Answer pleading for it, written (as Love hopes) from godly intentions, hearts, and hands, yet in a marvellous different stile and manner. The Arguments against persecution in milk, the Answer for it (as I may say) in blood.  
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. 6. & 19  
It was in milk, soft, meek, peaceable and gentle, tending both to the peace of souls, and the peace of States and Kingdoms.  Peace. 
The Answer (though I hope out of milky pure intentions) is returned in blood: bloody & slaughterous conclusions; bloody to the souls of all men, 
The Answer writ in Blood.  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.  Peace. 
The first distinction is this: 
The first distinction discussed.  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.  Truth. 
I acknowledge that to molest any person, 
Desinition of persecution discussed.  jew or Gentile, for either professing doctrine, or practising worship merely religious or spiritual, it is to persecute him, and such a person (what ever his doctrine or practice be true or false) suffereth persecution for conscience.  
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 Lion's den. Dan. 6.) and many thousands of Christians, because they durst not cease to preach and practise what they believed was by Go● commanded, 
Conscience will not be restrained from its own worship, nor constrained to another.  as the Apostles answered (Acts 4 & 5.) 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 were cast into the fiery furnace for refusing to fall down (in a nonconformity to the whole conforming world) before the golden Image, Dan. 3. 21. So thousands of Christ's witnesses (and of late in those bloody Marian days) have rather chose to yield their bodies to all sorts of torments, then to subscribe to doctrines, or practise worships, unto which the States and Times (as Nabuchadnezzar to his golden Image) have compelled and urged them.  
A chaste wife will not only abhor to be restrained from her husband's bed, 
A chaste soul in God's worship like a chaste wife.  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 souls beloved in the ways of his worship and Ministry, (Cant. 1. 3. and 5. Chapters) abhorred to turn aside to other Flocks, Worships, etc. and to embrace the bosom of a false Christ, Cant. 1. 8.   

CHAP. IU.  Peace. 
THe second distinction is this.  
In points of Doctrine some are fundamental, 
The second distinction discussed●  without right belief whereof a man cannot be saved: others are circumstantial and less principal, wherein a man may differ in judgement without prejudice of salvation on either part.  Truth. 
To this distinction I dare not subscribe, 
God's people may err from the very fundamentals of visible worship.  for than 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.  
We read of four sorts of spiritual or Christian foundations in the New Testaments.  
First, the Foundation of all foundations, 
4 sorts of spiritual Foundations  the Cornerstone itself, the Lord jesus, on whom all depend, Persons, Doctrines, Practices, 1. Cor. 3.  
2. Ministriall foundations. The Church is built upon the foundation of the Apostles and Prophets, Ephel. 2. 20.  
3. The foundation of future rejoicing in the fruits of Obedience, 1 Tim. 6.  
4. The foundation of Doctrines, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The six Foundations of the Christian Religion or Worship.  without the knowledge of which, there can be no true profession of Christ, according to the first institution, Heb. 6. The foundation or principles of Repentance from dead works, Faith towards God, the Doctrine of Baptism, Laying on of Hands, the Resurrection, and Eternal judgement. In some of these, to wit, those concerning Baptisms, & 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. 5. 2.) in the life of personal grace, will yet be found fast asleep in respect of public Christian Worship.  
God's people (in their persons) are His, most dear and precious: 
Coming out of Babel, not local but mystical.  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 4. 21.) but spiritually and mystically to come out from her sins and Abominations.  
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 Covenant; 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, 
The great Ignorance of God's people concerning the Nature of the true Church.  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 marvelous light revealed by Christ jesus the Sun of Righteousness, that his people are a Company or Church of living stones, 1 Pet. 2 9  
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, 
Mr. Cotton & all the Half Separates, halting between true & falls Churches, and consequently, not yet clear in the fundamental matter of a Christian Church.  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, sing, Contribution, etc. 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 Antichristian 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. Cottons third distinction. In point 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, 
The true Ministry a Fundamental.  or the Ministry of the Church, or the Ministrations of the Word, Prayer, Seales, etc.  
And because it pleaseth the Spirit of God to make the Ministry one of the foundations of the Christian Religion, (Heb. 6. 12.) 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 6. 2. I shall desire it may be well considered in the fear of God.  
First, concerning the Ministry of the Word; The New-English Ministers, when they were new elected & ordained Ministers in New England, must undeniably grant, 
The New English Ministers examined.  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 & 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, & extraordinary blessing) some success) I say, will it not according to this distinction follow, that according to visible rule, Fellowship with God was lost?  
Secondly, concerning Prayer; 
Common Prayer cast off, & written against by the New-English.  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.) But now according to this distinction, I ask whether or no fellowship with God in such prayers was lost.  Truth. 
I could particularise 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, 
God's people have worshipped God with false worships.  as wherein fellowship with God is lost; yea also this 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 Ministeries of Word and Prayer, 
It pleaseth God sometimes, beyond his promise, to convey blessings & comfort to His, in false worships.  (for that to the eternal praise of Infinite Mercy beyond a word or promise of God I acknowledge) 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.  
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, 
Fundamentals of Christian worship not so easy and clear.  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.  
And in this respect the Speech of King james was notable to a great Non-conformitant converted (as is said by King james) to conformity, 
A notable speech of K. james to a great nonconformist, turned persecuter.  and counselling the King afterward to persecute the Non-conformists ev●n unto death: Thou Beast (quoth the King) if I had dealt so with thee in thy nonconformity, where hadst thou been?   

CHAP. VI  Peace. 
THe next distinction concerning the manner of persons holding forth the aforesaid practices (not only the weightier duties of the Law, 
The 4. distinction discussed.  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.  
First, 
What civil peace is.  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, etc.  
Thus it pleased the Father of Lights to define it, jorem. 29. 7. Pray for the peace of the City; which peace of the City, or Citizens, so compacted in a civil way of union, may be entire, unbroken, safe, etc. notwithstanding so many thousands of God's people the jews, were there in bondage, and would neither be constrained to the worship of the City Babel, nor restrained from so much of the worship of the true God, as they then could practise, as in plain in the practice of the 3 Worthies, Shadrach, Misach, and Abednego, as also of Daniel, Dan. 3. & Dan. 6. (the peace of the City or Kingdom, being a far different Peace from the Peace of the Religion or Spiritual Worship, maintained & professed of the Citizens. This Peace of their Worship (which worship also in some Cities being various) being a false Peace, 
God's people must be Nonconformitants to Evil.  God's people were and aught to be Nonconformitants, not daring either to be restrained from the true, or constrained to false Worship, and yet without breach of the Civil or Citie-peace, properly so called.  Peace. 
Hence it is that so many glorious and flourishing Cities of the World maintain their Civil peace, yea the very Americans & wildest Pagans keep the peace of their Towns or Cities; 
The difference between Spiritual and Civil Peace.  though neither in one nor the other can any man prove a true Church of God in those places, and consequently no spiritual and heavenly peace: The Peace spiritual (whether true or false) being of a higher and far different nature from the Peace of the place or people, being merely and essentially civil and humane.  Truth. 
O how lost are the sons of men in this point? To illustrate this: The Church or company of worshippers (whether true or false) is like unto a Body or College of Physicians in a City; like unto a Corporation, Society, or Company of East-Indie or Turkie-Merchants, or any other Society or Company in London: which Companies may hold their Courts, keep their Records, hold, disputations; and in matters concerning their Society, may descent, divide, break into Schisms and Factions, sue and implead each other at the Law, yea wholly break up and dissolve into pieces and nothing, and yet the peace of the City not be in the least measure impaired or disturbed; because the essence or being of the City, and so the well-being and peace thereof is essentially distinct from those particular Societies; 
The difference between the Spiritual and Civil State.  the Citie-Courts, Citie-Lawes, Citie-punishments distinct from theirs. The City was before them, and stands absolute and entire, when such a Corporation or Society is taken down. For instance further, The City or Civil state of Ephesus was essentially distinct from the worship of Diana in the City, or of the whole city. Again, the Church of Christ in Ephesus (which were God's people, converted and called out from the worship of that City unto Christianity or worship of God in Christ) was distinct from both.  
Now suppose that God remove the Candlestick from Ephesus, yea though the whole Worship of the City of Ephesus should be altered: 
The Civil State, the Spiritual estate, and the Church of Christ distinct in Ephesus.  yet (if men be true and honestly ingenuous to Citie-covenants, Combinations and Principles) all this might be without the least impeachment or infringement of the Peace of the City of Ephesus.  
Thus in the City of Smirna was the City itself or Civil estate one thing, The Spiritual or Religious state of Smirna, another; The Church of Christ in Smirna, distinct from them both; and the Synagogue of the jews, whether literally Jews (as some think) or mystically, false Christians, (as others) called the Synagogue of Satan, Revel. 2. distinct from all these. And notwithstanding these spiritual oppositions in point of Worship and Religion, yet hear we not the least noise (nor need we, if Men keep but the Bond of Civility) of any Civil breach, or breach of Civil peace amongst them: and to persecute God's people there for Religion, that only was a breach of Civility itself.   

CHAP. VII.  Peace. 
NOw to the second Quaerie, What it is to hold forth Doctrine or Practice in an arrogant or impetuous way?  Truth. 
Although it hath not pleased Mr. Cotton to declare what is this arrogant or impetuous holding forth of Doctrine or Practice tending to disturbance of Civil peace, 
The Answerer too obscure in generals.  I cannot but express my sad and sorrowful observation, how it pleaseth God to leave him, as to take up the common reproachful accusation of the Accuser of God's children; 
God's meekest servants use to be counted arrogant and impetuous. 6 cases wherein God's people have been bold & zealous, yet not arrogant.  to wit, that they are arrogant and impetuous: which charge (together with that of obstinacy, pertinacy, pride, Troublers of the City, etc.) Satan commonly loads the meekest of the Saints and Witnesses of jesus with.  
To wipe off therefore these fowl blurs and aspersions from the fair and beautiful face of the Spouse of jesus, I shall select and propose 5 or 6 cases, for which Gods witnesses in all Ages and Generations of Men, have been charged with arrogance, impetuousness, etc. and yet the God of Heaven, and judge of all men, hath graciously discharged them from such crimes, and maintained and avowed them for his faithful and peaceable servants.  
First, God's people have proclaimed, taught, disputed for divers months together, a new Religion and Worship, contrary to the Worship projected in the Town, 
Christ Jesus and his Disciples teach publicly a new Doctrine, fundamentally different from the Religion professed.  City, or State, where they have lived, or where they have traveled, as did the Lord jesus Himself over all Galilee, and the Apostles after Him in all places, both in the Synagogues and Market-places, as appears Acts 17. 2. 17. Acts 18. 48. Yet this no Arrogance nor Impetuousness.  
Secondly, God's servants have been zealous for their Lord and Master, even to the very faces of the Highest, and concerning the persons of the Highest, so far as they have opposed the Truth of God: So Eliah to the face of Ahab, It is not I, but thou, and thy Father's house that troublest Israel: So the Lord jesus concerning Herod, Go tell that Fox: So Paul, God delivered me from the mouth of the Lion; and to Ananias, 
God's servants zealous and bold to the faces of the Highest.  Thou whited wall, and yet in all this no Arrogance, nor Impetuousness.  
Thirdly, God's people have been immovable, constant and resolved to the death, in refusing to submit to false Worships, and in preaching and professing the true worship, contrary to express command of public Authority: So the three famous Worthies against the command of Nobilchadnezzar, 
God's people constantly immovable to death.  and the uniform conformity of all Nations agreeing upon a false worship, Dan. 3. So the Apostles (Acts 4 and 5 chap.) and so the witnesses of jesus in all ages, who loved not their lives to the death (Rev. 12.) not regarding sweet life nor bitter death, and yet not Arrogant, nor Impetuous.  
Fourthly, God's people since the coming of the King of Israel, 
God's people ever maintained Christ Jesus the only Lord and King to the conscience.  the Lord jesus, have openly and constantly professed, that no Civil Magistrate, no King nor Caesar have any power over the Souls or Consciences of their Subjects, in the matters of God and the Crown of jesus, but the Civil Magistrates themselves; yea Kings and Kaiser's are bound to subject their own souls to the Ministry and Church, the Power and Government of this Lord jesus, the King of Kings. Hence was the charge against the Apostles (false in Civil, but true in spirituals) that they affirmed that there was another King, one jesus, Acts 17. 7. And indeed, this was the great charge against the Lord jesus Himself, which the jews laid against Him, and for which he suffered Death, as appears by the Accusation written over His Head upon the Gallows, john 9 19 jesus of Nazareth King of the jews.  
This was and is the sum of all true preaching of the Gospel or glad news, 
That Christ is King alone over conscience is the sum of all true preaching.  viz. That God anointed Jesus to be the sole King and Governor of all the Israel of God in spiritual and soul causes, Psal. 2. 6. Acts 2. 36. Yet this Kingly power of His he resolved not to manage in His own Person, but Ministerially in the hands of such Messengers which he sent forth to preach and baptise, and to such as believed that word they preached, john 17. And yet here no Arrogance nor Impetuousness.  
5. God's people in delivering the Mind and Will of God concerning the Kingdoms and Civil States where they have lived, have seemed in all show of common sense and rational policy (if men look not higher with the eye of saith) to endanger and overthrow the very Civil State, 
God's people have see men the disturbers of Civil State.  as appear by all jeremses preaching and counsel to King Zedechia, his Princes and people, insomuch that the charge of the Princes against jeremiah was, that he discouraged the Army from fight against the Babylonians, and weakened the Land from its own defence, and this charge in the eye of reason, seemed not to be unreasonable or unrighteous, jer. 37. 38. chapters, and yet in jeremy no Arrogance nor Impetuousness.  
6. Lastly, God's people by their preaching, disputing, etc. have been (though not the cause) yet accidentally the occasion of great contentions and divisions, 
God's word and people the occasion of tumults.  yea tumults and uproars in Towns and Cities where they have lived and come, and yet neither their Doctrine nor themselves Arrogant nor Impetuous, however so charged: For thus the Lord Jesus discovereth men's false and secure suppositions, Luke● 1. 51. Suppose ye that I am come to give peace on the earth? I tell you nay, but rather division, for from hence forth shall there be five in one house divided, three against two, and two against three, the father shall be divided against the son, and the son against the father, etc. And thus upon the occasion of the Apostles preaching, the Kingdom and Worship of God in Christ, were most commonly uproars and tumults, where ever they came: For instance, those strange and nonstrous uproars at Iconium, at Ephesus, at jerusalem, Acts 14. 4. Acts 19 29. 40. Acts 21. verse. 30, 31.   

CHAP. VIII.  Peace. 
IT will be said (dear Truth) what the Lord Jesus and his Messengers taught was Truth, but the question is about Error.  Truth. 
I answer, this distinction now in discussion, concerns not Truth, or Error, but the manner of holding forth or divulging.  
I acknowledge that such may be the way and manner of holding forth, 
The instances proposed carry a great show of impe●●ousnesse, yet all are pure and peaceable.  (either with railing or reviling, daring or challenging speeches, or with force of Arms, Swords, Guns, Prisons, etc.) that it may not only tend to break, but may actually break the civil peace, or peace of the City.  
Yet these instances propounded are cases of great opposition and spiritual hostility, and occasions of breach of civil peace: and yet as the borders (or matter) were of gold: so the speckes (or manner, Cautic. 1.) were of silver: both matter and manner, pure, holy, peaceable, and inoffensive.  
Moreover, I answer, that it is possible and common for persons of soft and gentle nature and spirits to hold out falsehood with more seeming meekness and peaceableness, than the Lord Jesus or his servants did or do hold forth the true and everlasting Gospel. So that the answerer would be requested to explain what he means by this arrogant and impetuous holding forth of any doctrine, which very manner of holding forth tends to break civil peace, and comes under the cognisance and correction of the Civil Magistrate: Lest he build the Sepulchre of the Prophets, and say, If we had been in the pharisees days, the Roman Emperors days, or the bloody Marian days, we would not have been partakers with them in the blood of the Prophets, Mat. 23. 30. who were charged with arrogance and impetuousness.   

CHAP. IX.  2. Ob. Peace. 
IT will here be said, Whence then ariseth civil dissensions and uproars about matters of Religion?  Truth. 
I answer: 
The true cause of tumults at the preaching of the Word.  When a Kingdom or State, Town or Family, lies and lives in the guilt of a false God, false Christ, false worship: no wonder if sore eyes be troubled at the appearance of the light, be it never so sweet: No wonder if a body full of corrupt humours be troubled at strong (though wholesome) Physic? If persons sleepy and loving to sleep be troubled at the noise of shrill (though silver) alarms: No wonder if Adonijah and all his company be amazed and troubled at the sound of the right Heir King Solomon, ● King. 1. If the Husbandmen were troubled when the Lord of the Vineyard sent servant after servant, and at last his only Son, and they beat, and wounded, and killed even the Son himself, because they meant themselves to seize upon the inheritance, unto which they had no right, Matth. 21. 38. Hence all those tumults about the Apostles in the Acts, etc. whereas good eyes are not so troubled at light; vigilant and watchful persons loyal and faithful, are not so troubled at the true, no nor at a false Religion of Jew or Gentile.  
Secondly, 
A preposterous way of suppressing errors.  breach of civil peace may arise, when false and idolatrous practices are held forth, & yet no breach of civil peace from the doctrine or practice, or the manner of holding forth, but from that wrong and preposterous way of suppressing, preventing, and extinguishing such doctrines or practices by weapons of wrath and blood, whips, stocks, imprisonment, banishment, death, etc. by which men commonly are persuaded to convert Heretics, and to cast out unclean spirits, which only the finger of God can do, that is the mighty power of the Spirit in the Word.  
Hence the Town is in an uproar, 
Light only can expel fogs and darkness.  and the Country takes the Alarm to expel that fog or mist of Error, Heresy, Blasphemy, (as is supposed) with Swords and Guns; whereas 'tis Light alone, even Light from the bright shining Sun of Righteousness, which is able, in the souls and consciences of men to dispel and scatter such fogs and darkness.  
Hence the Sons of men, (as David speaks in another case, Psal. 39) disquiet themselves in vain, and unmercifully disquiet others, as (by the help of the Lord) in the sequel of this discourse shall more appear.   

CHAP. X.  Peace. 
NOw the last distinction is this: Persecution for Conscience, is either for a rightly informed conscience, or a blind and erroneous conscience.  Answ. Truth. 
Indeed both these consciences are persecuted: but lamentably blind and erroneous will these consciences shortly appear to be, 
Persecutors oppress both true and erroneous consciences.  which out of zeal for God (as is pretended) have persecuted either. And heavy is the doom of those blind Guides and Idol Shepherds (whose right eye God's finger of jealousy hath put out) who flattering the ten Homes or worldly Powers, persuade them what excellent and faithful service they perform to God, in persecuting both these consciences: either hanging up a rightly informed conscience, and therein the Lord Jesus himself, between two malefactors, or else killing the erroneous and the blind, like Saul (out of zeal to the Israel of God) the poor Gibeonites, whom it pleased God to permit to live: and yet that hostility and cruelty used against them (as the repeated judgement year after year upon the whole Land after told them) could not be pardoned, until the death of the persecutor Saul his sons had appeased the Lords displeasure, 2 Sam. 21.   

CHAP. XI.  Peace. 
AFter explication in these Distinctions, it pleaseth the Answerer to give his resolution to the question in four particulars.  
First, that he holds it not lawful to persecute any for conscience sake rightly informed, for in persecuting such (saith he) Christ himself is persecuted: for which reason, truly rendered, he quotes Act. 9 4. Saul, Saul, why persecutest thou me?  Truth. 
He that shall read this Conclusion over a thousand times, shall as soon find darkness in the bright beams of the Sun, as in this so clear and shining a beam of Truth, viz. That Christ Jesus in his Truth must not be persecuted.  
Yet this I must ask (for it will be admired by all sober men) what should be the cause or inducement to the Answerers' mind to lay down such a Position or Thesis as this is, It is not lawful to persecute the Lord jesus.  
Search all Scriptures, Histories, Records, Monuments, consult with all experiences, did ever Pharaoh, Saul, Ahab, jezabel, Scribes and pharisees, the Jews, Herod, the bloody Nero's, gardiner's, Boners, Pope or Devil himself, profess to persecute the Son of God, Jesus as Jesus, Christ as Christ, without a mask or covering?  
No, saith Pharaoh, the Isrealites are idle, and therefore speak they of sacrificing: David is risen up in a conspiracy against Saul, therefore persecute him: Naboth hath blasphemed God and the King, therefore stone him: Christ is a seducer of the people, a blasphemer against God, and traitor against Caesar, therefore hang him: Christians are schismatical, factious, heretical, therefore persecute them: The Devil hath deluded john Hus, therefore crown him with a paper of Devils, and burn him, etc.  Peace. 
One thing I see apparently in the Lord's overruling the pen of this worthy Answerer, 
All persecutors of Christ profess not to persecute him.  viz. a secret whispering from heaven to him, that (although his soul's aim at Christ, and hath wrought much for Christ in many sincere intentions, 
All persecutors of Christ, profess not to persecute him  and Gods merciful and patient acceptance) yet he hath never left the Tents of such who think they do God good service in killing the Lord Jesus in his servants, and yet they say, if we had been in the days of our Fathers in Queen Mary's days, etc. we would never have consented to such persecution: And therefore when they persecute Christ Jesus in his truths or servants, they say, Do not say you are persecuted for the Word for Christ his sake, for we hold it not lawful to persecute jesus Christ.  
Let me also add a second; So far as he hath been a Guide (by preaching for persecution) I say, wherein he hath been a Guide and Leader, by misinterpreting and applying the Writings of Truth, so far I say his own mouths and hands shall judge (I hope not his persons, but) his actions, for the Lord Jesus hath suffered by him, Act. 9 3. and if the Lord Jesus himself were present, himself should suffer that in his own person, which his servants witnessing his Truth do suffer for his sake.   

CHAP. XII.  Peace. 
THeir second Conclusion is this: It is not lawful to persecute erroneous and blind conscience, even in fundamental and weighty points, till after admonition once or twice, Tit. 3. 11. and then such consciences may be persecuted, because the Word of God is so clear in fundamental and weighty points, that such a person cannot but sin against his conscience, and so being condemned of himself, that is, of his conscience, he may be persecuted for sinning against his own conscience.  Truth. 
I answer, in that great battle between the Lord Jesus and the Devil, it is observable that Satan takes up the weapons of Scripture, and such Scripture which in show and colour was excellent for his purpose: but in this 3. of Titus, as Solomon speaks of the Birds of heaven, Prov. 1. a man may evidently see the snare; and I know the time is coming wherein it shall be said, Surely in vain the Net is laid in the sight of the Saints (heavenly Birds.)  
So palpably gross and thick is the mist and fog which Satan hath raised about this Scripture, that he that can but see men as trees in matters of God's worship, may easily discern what a wonderful deep sleep God's people are fallen into concerning the visible Kingdom of Christ, in so much that this third of Titus which through fearful profanations, hath so many hundred years been the pretended Bulwark and defence of all the bloody Wolves, dens of Lions, and mountains of Leopards, hunting and devouring the Witnesses of Jesus, should now be the refuge and defence of (as I hope) the Lambs and little ones of Jesus, yet (in this point) so preaching and practising so unlike to themselves, to the Lord Jesus, and lamentably too like to His and their Persecutors.   

CHAP. XIII.  Peace. 
BRight Truth, since this place of Titus is such a pretended Bulwark for persecuting of Heretics, & under that pretence of persecuting all thy followers, I beseech you by the bright beams of the Sun of Righteousness, scatter these mists, and unfold these particulars out of the Text:  
First, What this Man is that is an Heretic.  
Secondly, How this Heretic is condemned of himself.  
Thirdly, What is this first and second Admonition, and by whom it is supposed to be given.  
Fourthly, What is this rejecting of Him, and by whom it is supposed this Rejection was to be made.  Truth. 
First, 
What is meant by Heretic in Titus.  What is this Heretic? I find him commonly defined to be such an one as is obstinate in Fundamentals, and so also I conceive the Answerer seems to recent him, saying, That the Apostle renders this reason, why after once and twice Admonition, he ought to be persecuted, because in fundamental and principal points of Doctrine and Worship, the Word of God is so clear, that the Heretic cannot but be convinced in his own Conscience.  
But of this reason, I find not one tittle mentioned in this Scripture: for although he saith such an one is condemned of himself, yet he saith not, nor will it follow that fundamentals are so clear, that after first and second Admonition, a person that submits not to them is condemned of himself, any more than in lesser points. This 11 verse hath reference to the former verses. Titus an Evangelist, a Preacher of glad News, abiding here with the Church of Christ at Crect, is required by Paul to avoid, to reject, and to teach the Church to reject Genealogies, disputes, and unprofitable questions about the Law: Such a like charge it is as he gave to Timothy, left also an Evangelist at Ephesus, 1 Tim. 1. 4.  
If it should be objected what is to be done to such contentious vain strivers about Genealogies and questions unprofitable? The Apostle seems plainly to answer, Let him be once and twice admonished.  
Ob. Yea, but what if once and twice admonition prevail not?  
The Apostle seems to answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that is, the man that is wilfully obstinate after such once and twice admonition, Reject him.  
With this Scripture agrees that of 1 Tim. 6. 4, 5. where Timothy is commanded to withdraw himself from such who dote about questions and strife of words.  
All which are points of a lower and inferior nature, not properly falling within the terms or notions of those (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) first principles and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) foundations of the Christian Profession, to wit, Repentance from dead works, Faith towards God, the doctrine of Baptisms, and of laying on of hands, the Resurrection, and eternal Judgement, Heb. 6. 2. etc.  
Concerning these Fundamentals (although nothing is so little in the Christian Worship, but may be referred to one of these six, yet) doth not Paul to Timothy or Titus speak in those places by me alleged, o● of any of these, as may evidently appear by the context and scope?  
The beloved Spouse of Christ is no receptacle for any filthy person, obstinate in any filthiness against the purity of the Lord Jesus, who hath commanded his people to purge out the old leaven, not only greater portions, but a little leaven which will leaven the whole lump; and therefore this Heretic or obstinate person in these vain and unprofitable questions, was to be rejected, as well as if his obstinacy had been in greater matters.  
Again, if there were a door or window left open to vain and unprofitable questions, and sins of smaller nature, how apt are persons to cover with a silken covering, and to say, Why, I am no Heretic in Fundamentals, spare me in this or that little one; this or that opinion or practice, these are of an inferior circumstantial nature? etc.  
So that the coherence with the former verses, and the scope of the Spirit of God in this and other like Scriptures being carefully observed, this Greek word Heretic is no more in true English and in Truth, 
The word Heretic generally mistaken.  than an obstinate and wilful person in the Church of Crect, striving and contending about those unprofitable Questions and Genealogies, etc. and is not such a monster intended in this place, as mo●● Interpreters run upon, to wit, One obstinate in Fundamentals, and as the Answerer makes the Apostle to write in such Fundamentals and principal points, wherein the Word of God is so clear that a man cannot but be convinced in conscience, and therefore is not persecuted for matter of conscience, but for sinning against his conscience.   

CHAP. XIV.  Peace. 
NOw in the second place, What is this Self-condemnation?  Truth. 
The Apostle seemeth to make this a ground of the rejecting of such a person, because he is subverted and sinneth, being condemned of himself: It will appear upon due search that this selfe-condemning is not here intended to be in Heretics (as men say) in fundamentals only, but as it is meant here, in men obstinate in the lesser Questions, etc.  
First, he is subverted or turned crooked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word opposite to straightness or rightness: So that the scope is, as I conceive, upon true and faithful admonition once or twice, the pride of heart, or heat of wrath, draws a veil over the eyes and heart, so that the soul is turned loosed and from the checks of truth.  
Secondly, he sinneth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, being subverted or turned aside; he sinneth or wanders from the path of Truth, and is condemned by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by the secret checks and whisper of his own conscience, 
Checks of conscience  which will take God's part against a man's self, in smiting, accusing, etc.  
Which checks of conscience we find even in Gods own dear people, as is most admirably opened in the 5 of Cant. in those sad, drowsy and unkind passages of the Spouse in her answer to the knocks and calls of the Lord jesus; which Gods people in all their awakening acknowledge how slightly they have listened to the checks of their own consciences. This the Answerer pleaseth to call sinning against his conscience, for which he may lawfully be persecuted, to wit, for sinning against his conscience.  
Which conclusion (though painted over with the vermilion of mistaken Scripture, and that old dream of jew and Gentile, that the Crown of jesus will consist of outward material gold, and his sword be made of iron or steel, executing judgement in his Church and Kingdom by corporal punishment) I hope (by the assistance of the Lord Jesus) to manifest it to be the overturning and rooting up the very foundation and roots of all true Christianity, and absolutely denying the Lord jesus the Great Anointed to be yet come in the Flesh.   

CHAP. XV.  
THis will appear, if we examine the two last Quaries of this place of Titus: to wit,  
First, What this Admonition is?  
Secondly, What is the Rejection here intended? Reject him.  
First then, Titus, unto whom this Epistle & these directions were written, (and in him to all that succeed him in the like work of the Gospel to the World's end) he was no Minister of the Civil State, armed with the majesty and terror of a material sword, 
What is the first & second admonition.  who might for offences against the civil state, inflict punishments upon the bodies of men, by imprisonments, whip, sins, banishment, death. Titus was a Minister of the Gospel or Glad tidings, armed only with the Spiritual sword of the Word of God, and such Spiritual weapons as (yet) through God were mighty to the casting down of strong holds, yea every high thought of the highest head and heart in the world, 2 Cor. 10. 4.  
Therefore these first and second Admonitions were not civil or corporal punishments on men's persons or purses, which the Courts of Men may lawfully inflict upon Malefactors: but they were the reprehensions, 
What the rejecting of the Heretic was.  convictions, exhortations, and persuasions of the Word of the Eternal God, charged home to the Conscience, in the name and presence of the Lord jesus, in the midst of the Church. Which being despised and not harkened to, in the last place follows rejection; which is not a cutting off by heading, hanging, burning, etc. or an expelling of the Country and Coasts: neither which (no nor any lesser civil punishment) Titus nor the Church at Crete had any power to exercise. But it was that dreadful cutting off from that visible Head and Body, 
Corporal killing in the Law, typing out Spiritual kill by Excommunication in the Gospel.  Christ jesus and his Church; that purging out of the old leaven from the lump of the Saints; the putting away of the evil and wicked person from the holy Land and Commonwealth of God's Israel, 1 Cor. 5. where it is observable, that the same word used by Moses for putting a malefactor to death in typical Israel, by sword, stoning, etc. Deut 13. 5. is here used by Paul for the spiritual kill or cutting off by Excommunication, 1 Cor. 5. 13. Put away that evil person, etc.  
Now I desire the Answerer, and any, in the holy awe and fear of God to consider, That  
From whom the first and second Admonition was to proceed, from them also was the rejecting or casting out to proceed, as before.  
But not from the Civil Magistrate (to whom Paul writes not this Epistle, and who also is not bound once and twice to admonish, but may speedily punish, as he sees cause, the persons or purses of Delinquents against his Civil State:) but from Titus the Minister or Angel of the Church, and from the Church with him, were these first and second Admonitions to proceed; And  
Therefore at last also this Rejecting, which can be no other but a casting out, or excommunicating of him from their church-society.  
Indeed, this rejecting is no other than that avoiding which Paul writes of to the Church of Christ at Rome, Rom. 16. 17. which avoiding (however woefully perverted by some to prove persecution) belonged to the Governors of Christ's Church & Kingdom in Rome, and not to the Roman Emperor for him to rid and avoid the World of them, by bloody and cruel Persecution.   

CHAP. XVI.  Peace. 
THe third Conclusion is; 
The third Conclusion discussed.  In points of lesser moment, there ought to be a Toleration.  
Which though I acknowledge to be the Truth of God, yet 3 things are very observable in the manner of laying it down; 
Satan's policy.  for Satan useth excellent arrows to bad marks, and sometimes beyond the intent, and hidden from the eye of the Archer.  
First (saith he) such a person is to be tolerated, 
The Answerer granteth a Toleration.  till God may be pleased to reveal his Truth to him.  Truth. 
This is well observed by you; for indeed this is the very ground why the Apostle calls for meekness and gentleness toward all men, and toward such as oppose themselves, 2 Tim. 2. because there is a peradventure or it may be; 
Patience to be used toward the opposite.  It may be God may give them Repentance. That God that hath shown mercy to one, may show mercy to another: It may be that eyesalve that anointed one man's eye who was blind and opposite, may anoint another as blind and opposite: He that hath given Repentance to the husband, may give it to his wise, etc.  
Hence that Soul that is lively and sensible of mercy received to itself in former blindness, opposition and enmity against God, cannot but be patient and gentle toward the jews, who yet deny the Lord jesus to be come, 
The carriage of a Soul sensible of mercy, toward other sinners in their blindness and opposition.  and justify their Forefathers in murdering of him: Toward the Turks, who acknowledge Christ a great Prophet, yet affirm less than Mahomet. Yea to all the several sorts of Antichristians, who set up many a false Christ in stead of him. And lastly to the Pagans and wildest sorts of the sons of men, who have not yet heard of the Father, nor the Son. And to all these sorts, jews, Turks, Antichristians, Pagans, when they oppose the light presented to them; In sense of its ow● former opposition, and that God peradventure may at last give repentance: I add, such a Soul will not only be patient, but earnestly and constantly pray for all sorts of men, that out of them God's elect may be called to the fellowship of Christ jesus, And lastly, not only pray, but endeavour (to its utmost ability) their participation of the same grace and mercy.  
That great Rock upon which so many gallant Ships miscarry, viz. That such persons, false Prophets, Heretics, etc. were to be put to death in Israel, I shall (with God's assistance) remove: as also that fine silken covering of the Image, viz. that such persons ought to be put to death or banished, to prevent the infecting and seducing of others, I shall (with God's assistance) in the following discourse pluck off.  
Secondly, I observe from the Scriptures he quoteth for this Toleration, (Phil. 3. & Rom. 14) how closely, yet I hope unadvisedly, he makes the Churches of Christ at Philippi and Rome, 
The Answerer confounds the Churches in Philippi and Rome with the Cities Philippi and Rome.  all one with the Cities Philippi and Rome, in which the Churches were, and to whom only Paul wrote. As if what these Churches in Philippi and Rome must tolerate amongst themselves, that the Ci●ies Philippi and Rome must toll rate in their citizens: and what these Churches must not tolerate, that these Cities Philippi and Rome must not tolerate within the compass of the City, State and Jurisdiction.  Truth. 
Upon that ground, by undeniable consequence, these Cities Philippi and Rome were bound not to tolerate themselves, that is, the Cities and Citizens of Philippi and Rome, in their own Civil life and being, but must kill or expel themselves from their own Cities, as being Idolatrous worshippers of other gods than the true God in jesus Christ.  
But as the Lily is amongst the Thorns, so is Christ's Love among the Daughters: 
Difference between 〈◊〉 the Church and the World.  and as the Appletree among the Trees of the Forest, so is her Beloved among the Sons: so great a difference is there between the Church in a City or Country, and the Civil state, City or Country in which it is.  
No less than (as David in another case, Psal. 103. as far as the Heavens are from the Earth) are they that are truly Christ's (that is, anointed truly with the Spirit of Christ) from many thousands who love not the Lord jesus Christ, and yet are and must be permitted in the World or Civil State, although they have no right to enter into the gates of jerusalem the Church of God.  
And this is the more carefully to be minded, 
The Church and Civil Scare confusedly made all one.  because when ever a toleration of others Religion and Conscience is pleaded for, such as are (I hope in truth) zealous for God, readily produce plenty of Scriptures written to the Church, both before and since Christ's coming, all commanding and pressing the putting forth of the unclean, the cutting off the obstinate, the purging out the Leaven, rejecting of Heretics. As if because brian's, thorns, and phistles may not be in the Garden of the Church, therefore they must all be plucked up out of the Wilderness: whereas he that is a Briar, that is, a jew, a Turk, a Pagan, an Antichristian to day, may be (when the Word of the Lord runs freely) a member of jesus Christ to morrow cut out of the wild Olive, and planted into the true.  Peace. 
Thirdly, from this toleration of persons but holding lesser errors, 
Persecutors have forgotten the blessedness promised to the merciful, Math. 5.  I observe the unmercifulness of such doctrines and hearts, as if they had forgotten the Blessedness, Blessed are the merciful, for they shall obtain mercy, Math. 5. He that is slightly and but a little hurt, shall be suffered, and means vouchsafed for his cure. But the deep wounded sinners, and leprous, ulcerous, and those of bloody issues twelve years together, and those which have been bowed down 38. years of their life, they must not be suffered until peradventure God may give them repentance; but either it is not lawful for a godly Magistrate to rule and govern such a people (as some have said) or else if they be under government, and reform not to the State Religion after the first and second admonition, the Civil Magistrate is bound to persecute, etc.  Truth. 
Such persons have need, as Paul to the Romans, Chap. 12. 1. to be besought by the mercy of God to put on bowels of mercy toward such as have neither wronged them in body or goods, and therefore justly should not be punished in their goods or persons.   

CHAP. XVII.  Peace. 
I Shall now trouble you (dear Truth) but with one conclusion more, which is this: viz. That if a man hold forth error with a boisterous and arrogant spirit, to the disturbance of the civil Peace, he ought to be punished, etc.  Truth. 
To this I have spoken too, confessing that if any man commit aught of those things which Paul was accused of (Act. 25. 11.) he ought not to be spared, yea he ought not, as Paul saith, in such cases to refuse to die.  
But if the matter be of another nature, a spiritual and divine nature, I have written before in many cases, 
What persons are guilty of breach of civil peace  and might in many more, that the Worship which a State professeth may be contradicted and preached against, and yet no breach of Civil Peace. And if a breach follow, it is not made by such doctrines, but by the boisterous and violent opposers of them.  
Such persons only break the Cities or Kingdom's peace, 
The most peaceable wrongfully accused of peacebreaking.  who cry out for prison and swords against such who cross their judgement or practice in Religion. For as Joseph's mistress accused joseph of uncleanness, and calls out for civil violence against him, when joseph was chaste, and her self guilty: So commonly the meek and peaceable of the earth are traduced as rebels, factious, peace-breakers, although they deal not with the State or State-matters, but matters of divine and spiritual nature, when their traducers are the only unpeaceable, and guilty of breach of Civil Peace.  Peace. 
We are now come to the second part of the Answer, which is a particular examination of such grounds as are brought against such persecution.  
The first sort of grounds are from the Scriptures.   

CHAP. XVIII.  
FIrst, 
The examination of what is meant by the Tares, and the command of the L. Jesus to let them alone.  Matth. 13. 30, 38. because Christ commandeth to let alone the Tares to grow up together with the Wheat, until the Harvest.  
Unto which he answereth: That 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 Wheat will be rooted out with them. In such a case (saith he) Christ calleth for peaceable toleration, and not for penal prosecution, according to the third Conclusion.  Truth. 
The substance of this Answer I conceive to be first negative, 
The Answerers fallacious exposition that Tares signify either Persons, Doctrines or Practices.  that by Tares are not meant persons of another Religion and Worship, that is (saith he) they are not Briars and Thorns.  
Secondly, affirmative, by Tares are meant either persons, or doctrines, or practices; persons, as hypocrites, like the godly: doctrines or practices corrupt, yet like the truth.  
For answer hereunto I confess that not only those worthy witnesses (whose memories are sweet with all that fear God) Calvin, Beza, etc. but of later times many conjoin with this worthy Answerer, to satisfy themselves and others with such an Interpretation.  
But alas, 
The Answerer ba●ely affirming a most strange interpretation.  how dark is the soul left that desires to walk with God in holy fear and trembling, when in such a weighty and mighty point as this is, that in matters of conscience concerneth the spilling of the blood of thousands, and the Civil Peace of the World in the taking up Arms to suppress all false Religions! when I say no evidence or demonstration of the Spirit is brought to prove such an interpretation, nor Arguments from the place itself or the Scriptures of truth to confirm it; but a bare Affirmation that these Tares must signify persons, or doctrines and practices.  
I will not imagine any deceitful purpose in the Answerers' thoughts in the proposal of these three, 
Satan's subtlet●e about the opening of Scripture.  persons, doctrines, or practices, yet dare I confidently avouch that the Old Serpent hath deceived their precious souls, and by Tongue and Pen would deceive the souls of others by such a method of dividing the word of truth. A threefold Cord, and so a threefold Snare is strong, and too like it is that one of the three, either Persons, Doctrines, or Practices may catch some feet.   

CHAP. XIX.  Peace. 
THe place then being of such great importance as concerning the truth of God, the blood of thousands, yea the blood of Saints, and of the Lord jesus in them, I shall request your more diligent search (by the Lords holy assistance) into this Scripture. I shall make it evident, that by these Tares in this Parable are meant persons in respect of their Religion and way of Worship, open and visible professors, as bad as briers and thorns; not only suspected Foxes, but as bad as those greedy Wolves which Paul speaks of, Acts 20. who with perverse and evil doctrines labour spiritually to devour the flock, and to draw away Disciples after them, whose mouths must be stopped, and yet no carnal force or weapon to be used against them, but their mischief to be resisted with those mighty weapons of the holy Armoury of the Lord jesus, wherein there hangs a thousand shields, Cant. 4.  
That the Lord jesus intendeth not doctrines or practices by the tares in this Parable is clear: for  
First, the Lord jesus expressly interpreteth the good seed to be persons, and those the children of the Kingdom; and the tares also to signify Men, and those the children of the Wicked one, ver. 38.  
Secondly, 
Toleration in Rom. 14. considered. Toleration of Jewish ceremonies for a time upon some grounds in the Jewish Church, proves not toleration of Popish and Anti christian Ceremonies in the Christian Church, although in the State.  such corrupt doctrines or practices are not to be tolerated now as those jewish observations (the Lords own Ordinances) were for a while to be permitted, Rom. 14. Nor so long as till the Angels the Reapers come to reap the Harvest in the end of the world. For can we think that because the tender Consciences of the jews were to be tendered in their differences of meats, that therefore persons must now be tolerated in the Church (for I speak not of the Civil State) and that to the world's end, in superstitious forbearing and forbidding of flesh in Popish Lents, and superstitious Fridays, etc. and that because they were to be tendered in their observation of jewish Holidays, that therefore until the Harvest or World's end, persons must now be tolerated (I mean in the Church) in the observation of Popish Christmas, Easter, Whitsuntide, and other superstitious Popish Festivals?  
I willingly acknowledge, that if the members of a Church of Christ shall upon some delusion of Satan kneel at the Lords Supper, keep Christmas, or any other Popish observation, great tenderness ought to be used in winning his soul from the error of his way: and yet I see not that persons so practising were sit to be received into the Churches of Christ now, as the jews weak in the Faith, (that is, in the Liberties of Christ) were to be received, Rom. 14. 1. And least of all (as before) that the toleration or permission of such aught to continue till Doom's day, or the end of the world, as this Parable urgeth the Toleration: Let them alone until the Harvest.   

CHAP. XX.  
Again, 
Tares proved not to signify hypocrites  Hypocrites were not intended by the Lord jesus in this famous Parable.  
First, the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying all those Weeds which spring up with the Corn, as Cockle, Darnell, Tares, etc. seems to imply such a kind of people as commonly and generally are known to be manifestly different from, 
Hence were the witnesses of Christ 〈◊〉 and others in H. 4. his reign called Lo●lards (as some say) from 〈◊〉, weeds known well enough, hen●e taken for sign of barrenness: Ius●lix 〈◊〉 & sterll●● do●●●an●u● a v●●a: others conceive they were so called from one Lolla●d, etc. but all Papis●s accounted them as Tares because of their profession.  and opposite to the true worshippers of God, here called the children of the Kingdom; as these weeds, tares, cockle, darnel, etc. are commonly and presently known by every husbandman to differ from the wheat, and to be opposite, and contrary, and hurtful unto it.  
Now whereas it is pleaded that these tares are like the wheat, and so like that this consimilitude or likeness is made the ground of this interpretation, viz. That tares must needs signify hypocrites, or doctrines, or practices, who are like God's children, Truth, etc.  
I answer, first, The Parable holds forth no such thing, that the likeness of the tares should deceive the servants to cause them to suppose for a time that they were good wheat, but that as soon as ever the tares appeared, ver. 26. the servants came to the householder about them, ver. 27. the Scripture holds forth no such time wherein they doubted or suspected what they were.  Peace. 
It may be said they did not appear to be tares until the co●ne was in the blade, and put forth its fruit.  Truth. 
I answer, 
* The false and counterfeit Christians appear as soon as the true and faithful.  The one appeared as soon as the other, for so the word clearly carries it, that the seed of both having been sown, when the wheat appeared and put forth its blade and fruit, the tares also were as early, and put forth themselves as appeared also.  
Secondly, there is such a dissimilitude or unlikeness, I say such a dissimilitude, that as soon as tares and wheat are sprung up to blade and fruit, every husbandman can tell which is wheat, and which are tares and cockle, etc.  Peace. 
It may be said true: So when the hypocrite is manifested, than all may know him, etc. but before hypocrites be manifested by fruits they are unknown.  
I answer, search into the Parable, and ask when was it that the servants first complained of the tares to the householder, but when they appeared or came in sight, there being no interim, wherein the servants could not tell what to make of them, but doubted whether they were wheat or tares, as the Answerer implies.  
Secondly, when was it that the householder gave charge to let them alone, but after that they appeared, and were known to be tares, which should imply by this interpretation of the Answerer, that when men are discovered and known to be Hypocrites, 
Hypocritical Christians.  yet stil●●uch a generation of Hypocrites in the Church must be let alone and tolerated until the harvest or end of the world, which is contrary to all order, piety and safety in the Church of the Lord jesus, as doubtless the Answerers will grant; so that those Tares being notoriously known to be different from the Corn, 
The Tares cannot signify Hypocrites.  I conclude that they cannot here be intended by the Lord jesus to signify secret Hypocrites, but more open and apparent Sinners.   

CHAP. XXI.  
THe second reason why these tares cannot signify hypocrites in the Church, 
Two sorts of Hypocrites: 1. In the Church as judas, St. ●o● M●g●●, and these must be to le●ated until discovered, and no longer. 2. Hypocrites in the world which a●e false Christians, ●a●●e Churches, & these the Lord jesus wi● have let alone unto Harvest.  I take from the Lord jesus His own Interpretation of the field (in which both wheat and tares are sown, which saith he is the World, out of which God chooseth and calleth His Church.  
The World lies in wickedness, is like a Wilderness or a Sea of wild Beasts innumerable, fornicators, covetous, Idolaters, etc. with whom God's people may lawfully converse and cohabit in Cities, Towns, etc. else must they not live in the World, but go out of it, In which world as soon as ever the Lord jesus had sown the good seed, the children of the Kingdom, true Christianity, or the true Church; the Enemy Satan presently in the night of security, Ignorance and Error (whilst men slept) sowed also these tares which are Antichristians or false Christians. These strange Professors of the Name of jesus, the Ministers and Prophets of God, beholding they are ready to run to Heaven to fetch fiery judgements from thence to consume these strange Christians, and to pluck them by the roots out of the world: But the Son of Man, the meek Lamb of God (for the Elect sake which must be gathered out of jew and Gentile, Pagan, Antichristian, commands a permission of them in the World, 
The Field by most, generally, but falsely interpreted the Church.  until the time of the end of the World, when the Goats and Sheep, the Tares and Wheat shall be eternally separated each from other.  Peace. 
You know some excellent Worthies (dead and living) have laboured to turn this Field of the World into the Garden of the Church.  Truth. 
But who can imagine that the Wisdom of the Father, the Lord jesus Christ, 
The Lord jesus the great teacher by Parables, and the only expounder of them.  would so open this Parable (as He professedly doth) as that it should be close shut up, and that one difficulty or lock should be opened by a greater and harder, in calling the World the Church? contrary also to the way of the Light and Love that is in Jesus, when he would purposely teach and instruct His scholars contrary to the nature of Parables and similitudes.  
And lastly, to the nature of the Church or Garden of Christ.   

CHAP. XXII.  
IN the former Parable the Lord jesus compared the Kingdom of Heaven to the sowing of Seed. 
The scope of the Parable.  The true Messengers of Christ are the Sowers, who cast the Seed of the Word of the Kingdom upon four sorts of ground, 
Fou●e sorts of ground or hearers of the word in the world and but one properly in the Church, the rest seldom come or accidentally to hear the word in the Church, which word ought to be ●itted for the feeding of the Church or flock: preaching for conversion is properly out of the Church.  which four sorts of ground or hearts of men, cannot be supposed to be of the Church, nor will it ever be proved that the Church consisteth of any more sorts or natures of ground properly, but one, to wit, the honest and good ground, and the proper work of the Church concerns the flourishing and prosperity of this sort of ground, and not the other unconverted●●ree ●●ree sorts, who it may be seldom or never come 〈◊〉 the Church unless they be forced by the Civil sword, which the patern● or first sowers never used, and being forced they are put into a way of Religion by such a course, if not so, they are forced to live without Religion, for one of the two must necessarily follow, as I shall prove afterward.  
In the field of the World then are all those sorts of ground, high way hearers, stony and thorny ground hearers, as well as the honest and good ground, and I suppose it will not now be said by the Answerer, that those three sorts of bad grounds were hypocrites or tares in the Church.  
Now after the Lord jesus had propounded that great leading Parable of the Sour and the Seed, He is pleased to propound this Parable of the Tares, 
The scope of the Parable of the Tares.  with admirable coherence and sweet consolation to the honest and good ground, who with glad and honest hearts having received the word of the Kingdom, may yet seem to be discouraged and troubled with so many Antichristians and false Professors of the Name of Christ. The Lord jesus therefore gives direction concerning these tares, that unto the end of the World successively in all the sorts and generations of them they must be (not approved or countenanced, but) let alone or permitted in the World.  
Secondly, he gives to His own good seed this consolation, 
The Lord jesus in this ●arable of the Ta●es gives direction and consolation to His servants.  that those heavenly Reapers the Angels in the harvest or end of the World, will take an order and course with them, to wit, they shall bind them into bundles, and cast them into the everlasting burnings, and to make the cup of their consolation run over: He adds vers. 4. Then, then at that time shall the Righteous shine as the Sun in the Kingdom of their Father.  
These tares then neither being erroneous doctrines, 
The Tares proved properly to signify Antichristians.  nor corrupt practices, nor hypocrites in the true Church intended by the Lord Jesus in this Parable; I shall in the third place by the help of the same Lord Jesus) evidently prove that these tares can be no other sort of sinners, but false worshippers, Idolaters, and in particular properly, Antichristians.   

CHAP. XXIII.  
FIrst then, these Tares are such sinners as are opposite and contrary to the children of the Kingdom visibly so declared and manifest, ver. 38. 
Math. 8. 12 Mat. 21. 43 God's kingdom on Earth the visible Church.  Now the Kingdom of God below, is the visible Church of Christ Jesus, according to Matth. 8. 12. The children of the Kingdom which are threatened to be cast out, seem to be the jews, which were then the only visible Church in Covenant with the Lord, when all other Nations followed other gods and worships. And more plain is that fearful threatening, Matth. 21. 43. The Kingdom of God shall be taken from you, and given to a Nation that will bring forth the fruits thereof.  
Such than are the good seed, good wheat, children of the Kingdom, as are the disciples, members and subjects of the Lord jesus Christ his Church & Kingdom: and therefore consequently such are the tares, as are opposite to these, Idolaters, Will-worshippers, not truly but falsely submitting to jesus: and in especial, the children of the wicked one, visibly so appearing. Which wicked one I take not to be the Devil; for the Lord jesus seems to make them distinct: 
The difference between the Wheat & the Tares, as also between these Tares and all other.  He that sows the good seed (saith he) is the Son of man, the field is the World, the good seed are the Children of the Kingdom, but the Tares are the children of the wicked, or wickedness, the enemy that sowed them, is the Devil.  
The Original here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agrees with that, Luk. 11. 4. Deliver us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from evil or wickedness; opposite to the children of the Kingdom and the righteousness thereof.   

CHAP. XXIV.  Peace. 
IT is true, that all drunkards, thiefs, unclean persons, etc. are opposite to God's children.  Truth. 
Answ. Their opposition here against the children of the Kingdom, is such an opposition as properly sights against the Religious state or Worship of the Lord jesus Christ.  
Secondly, it is manifest, that the Lord Jesus in this parable intends no other sort of sinners, unto whom he saith, Let them alone, in Church or State; for than he should contradict other holy and blessed ordinances for the punishment of offenders both in Christian and Civil State.  
First, in Civil state, from the beginning of the World, God hath armed Fathers, Masters, Magistrates, to punish evil doers, 
Civil Magistracy from the beginning of the World.  that is, such of whose actions Fathers, Masters, Magistrates are to judge, and accordingly to punish such sinners as transgress against the good and peace of their Civil state, Families, Towns, Cities, Kingdoms: their States, Governments, Governors, Laws, Punishments and Weapons being all of a Civil nature: 
Offenders against the Civil laws not to be perpetually tolerated. Nor offenders in the Church of Christ Jesus to be su●●red.  and therefore neither disobedience to parents or magistrates, nor murder nor quarrelling, uncleanness nor lasciviousness, stealing nor extortion, neither aught of that kind ought to be let alone, either in lesser or greater families, towns, cities, kingdoms, Rom. 13. but seasonably to be suppressed, as may best conduce to the public safety.  
Again secondly, in the Kingdom of Christ jesus, whose kingdoms, officers, laws, punishments, weapons, are spiritual and of a Soule-nature, he will not have Antichristian idolaters, extortioners, covetous, etc. to be let alone, but the unclean and lepers to be thrust forth, the old leaven purged out, the obstinate in sin spiritually stoned to death, and put away from Israel; and this by many degrees of gentle admonition in private and public, as the case requires.  
Therefore if neither offenders against the civil Laws, State and peace ought to be let alone; nor the Spiritual estate, the Church of jesus Christ ought to bear with them that are evil, Revel. 2. I conclude, that these are sinners of another nature, Idolaters, False-worshippers, Antichristians, who without discouragement to true Christians must be let alone and permitted in the world to grow and fill up the measure of their sins, after the image of him that hath sown them, until the great Harvest shall make the difference.   

CHAP. XXV.  
THirdly, in that the officers unto whom these Tares are referred, are the Angels the heavenly Reapers at the last day, it is clear as the light, 
The great Reapers are the Angels.  that (as before) these Tares cannot signify Hypocrites in the Church, who when they are discovered and seen to be Tares opposite to the good fruit of the good seed, are not to be let alone to the Angels at Harvest or end of the world, but purged out by the Governors of the Church, and the whole Church of Christ. Again, they cannot be offenders against the civil state and Common welfare, whose dealing with is not suspended unto the coming of the Angels, but unto Men, who (although they know not the Lord jesus Christ, yet) are lawful Governors and Rulers in Civil things.  
Accordingly in the 4. and last place, in that the plucking up of these tares out of this field must be let alone unto the very harvest or end of the world, it is apparent from thence, that (as before) they could not signify hypocrites in the Church, who when they are discovered to be so, (as these tares were discovered to be tares) are not to be suffered (after the first and second Admonition) but to be rejected, and every Brother that walketh disorderly to be withdrawn or separated from: So likewise no offendor against the Civil state, by robbery, murder, adultery, oppression, sedition, mutiny, is for ever to be connived at, and to enjoy a perpetual toleration unto the World's end, as these tares must.  
Moses for a while held his peace against the sedition of Korah, Dathan, 
The Tares to be tolerated the longest of any sinners.  and Abiram. David for a season tolerated Shimei, joab, Adonijah; but till the Harvest or end of the World, the Lord never intended that any but these spiritual and mystical Tares should be so permitted.   

CHAP. XXVI.  
NOw if any imagine that the time or date is long, 
The danger of infection by these tares assoiled. Lamentable experience hath proved this true of late in Europe, and lamentably true in the slaughter of some hundred thousands of the English.  that in the mean season they may do a world of mischief before the World's end, as by infection, etc.  Truth. 
First, I answer, that as the civil State keeps itself with a civil Guard, in case these Tares shall attempt aught against the peace and welfare of it, let such civil offences be punished, and yet as Tares opposite to Christ's Kingdom, let their Worship and Consciences be tolerated.  
Secondly, the Church or spiritual State, City, or Kingdom hath laws, and orders, and armouries, (whereon there hang a thousand Bucklers, Cant. 4.) Weapons and Ammunition, able to break down the strongest Holds, 1 Cor. 10. and so to defend itself against the very Gates of Earth or Hell.  
Thirdly, the Lord himself knows who are his, & his foundation remaineth sure, his Elect or chosen cannot perish nor be finally deceived.  
Lastly, the Lord jesus here in this Parable lays down two Reasons, able to content and satisfy our hearts' to bea●e patiently this their contradiction and Antichristianity, and to permit or let them alone.  
First, lest the good Wheat be plucked up and rooted up also out of this Field of the World, if such combustions and fightings were, as to pluck up all the false professors of the name of Christ, the good wheat also would enjoy little peace, but be in danger to be plucked up and torn out of this world by such bloody storms and tempests.  
And therefore as God's people are commanded, jer. 29. to pray for the peace of material Babel, wherein they were captivated, and 1 Time. 2. to pray for all men, and specially Kings and Governors, that in the peace of the civil State they may have peace. So contrary to the opinion and practice of most (drunk with the Cup of the Whore's fornication) yea, and of Gods own people fast asleep in Antichristian Dalilahs' laps, obedience to the command of Christ to let the tares alone, will prove the only means to preserve then Civil Peace, and that without obedience to this command of Christ, it is impossible (without great transgression against the Lord in carnal policy, which will not long hold out to preserve the civil peace.  
Beside, God's people the good Wheat are generally plucked up and persecuted, as well as the vilest idolaters, whether Jew's or Antichristians, which the Lord Jesus seems in this Parable to foretell.  
The second Reason noted in the Parable which may satisfy any man from wondering at the patience of God, 
The great & dreadful Harvest.  is this: when the world is ripe in sin, in the sins of Antichristianisme (as the Lord spoke of the sins of the Amorites, Gen. 12.) then those holy and mighty Officers and Executioners, the Angels, with their sharp and cutting sickles of eternal vengeance, shall down with them, and bundle them up for the everlasting burnings.  
Then shall that Man of Sin, 2 Thess. 2. be consumed by the breath of the mouth of the Lord jesus, and all that worship the Beast and his picture, and receive his mark into their forehead or their hands, shall drink of the Wine of the wrath of God which is poured out without mixture into the Cup of his indignation, and he shall be tormented wit●●i●e and brimstone in the presence of the holy Angels, and in the presence of the Lamb, and the smoke of their torment shall ascend up for ever and ever, Rev. 14. 10. 11.   

CHAP. XXVII.  Peace. 
YOu have been larger in vindicating this Scripture from the violence offered unto it, because as I said 〈…〉 such great consequence, as also because so many excellent 〈◊〉 have not rightly ●●vided it, to the great misguiding of many precious 〈◊〉, which otherwise might have been turned into the paths of more peaceableness in themselves and towards others.  Truth. 
I shall be briefer in the Scriptures following. 
The charge of Christ Jesus, Let alone the Tares, was not spoken to Magistrates, Ministers of the civil state, but to Ministers of the Gospel.   Peace. 
Yet before you depart from this, I must crave your patience to satisfy one Objection, and that is; These servants to whom the householder answereth, seem to be the Ministers or Messengers of the Gospel, not the Magistrates of the civil State, and therefore this charge of the Lord Jesus is not given to Magistrates to let alone false worshippers and idolaters.  
Again, being spoken by the Lora jesus to his Messengers, it seems to concern Hypocrites in the Church, as before was spoken, and not false worshippers in the State or World.  Truth. 
I answer, first, 
The civil Magistrate not so particularly spoken to as Fathers and Masters in the New Testament, and why. Eph. 5. 6. Col. 3. 4. etc.  I believe I have sufficiently and abundantly proved, that these tares are not offenders in the civil State. Nor secondly, Hypocrites in the Church, when once discovered so to be, and that therefore the Lord jesus intends a grosser kind of Hypocrites, professing the name of Churches and Christians in the field of the World or Commonwealth.  
Secondly, I acknowledge this command [Let them alone] was expressly spoken to the Messengers or Ministers of the Gospel, who have no civil power or authority in their hand, and therefore not to the civil Magistrate, King, or Governor, to whom it pleased not the Lord jesus by himself or by his Apostles to give particular Rules or directions concerning their behaviour and carriage in Civil Magistracy, as they have done expressly concerning the duty of fathers, mothers, children, masters, servants, yea and of Subjects towards Magistrates, Ephes. 5. & 6. Colos. 3. & 4. etc.  
I conceive not the reason of this to be (as some weakly have done) because the Lord Jeus would not have any followers of his to hold the place of civil Magistracy, but rather that he foresaw, and the Holy Spirit in the Apostles foresaw how few Magistrates, 
A twofold state of Christianity, the persecuted under the Roman Emperors, and the Apostate ever since.  either in the first persecuted, or apostated state of Christianity would embrace his yoke: in the persecuted state, Magistrates hated the very name of Christ or Christianity: In the state apostate some few Magistrates (in their persons holy and precious, yet) as concerning their places, as they have professed to have been Governors or Heads of the Church, have been so many false Heads, and have constituted so many false visible Christ's.  
Thirdly, I conceive this charge of the Lord Jesus to his Messengers the Preachers and Proclaimers of his mind, is a sufficient declaration of the mind of the Lord jesus, if any civil Magistrate should make question what were his duty concerning spiritual things.  
The Apostles, and in them all that succeed them, being commanded not to pluck up the Tares, but let them alone, received from the Lord jesus a threefold charge.  
First, 
Christ's Messengers receive a threefold charge in that prohibition of Christ, Let them alone. God's people not to pray for ●h● present ruin and destruction of idolaters, although their persecutors, but for their peace and salvations. The word of God ●●ghtly denounced plucks up kingdoms.  to let them alone, and not to pluck them up by prayer to God for their present temporal destruction.  
jeremy had a Commission to plant and build, to pluck up and destroy Kingdoms, jer. 1. 10. therefore he is commanded not to pray for that people whom God had a purpose to pluck up, Jer. 14 11. and he plucks up the whole Nation by prayer, Lament. 3. 66. Thus Elijah brought fire from heaven to consume the Captains and the fifties, 2 King. 1. and the Apostles desired also so to practise against the Samaritans, Luc. 9 54. but were reproved by the Lord jesus. For contrarily, the Saints and Servants and Churches of Christ are to pray for all men, especially for all Magistrates (of what sort or Religions soever) and to seek the peace of the City (what ever City it be) because in the peace of the place God's people have peace also, jer. 297. 2 Tim. 2. etc.  
Secondly, God's Messengers are herein commanded not to prophesy or denounce a present destruction or extirpation of all false professors of the name of Christ, which are whole Towns, Cities, and Kingdoms full.  
jeremy did thus pluck up Kingdoms in those fearful Prophecies he poured forth against all the Nations of the World, throughout his Chap. 24. 25. 26. etc. as did also the other Prophets in a measure, though none comparably to jeremy and Ezekiel.  
Such denunciations of present temporal judgements are not the Messengers of the Lord jesus to pour forth. 'tis true, many fore and fearful plagues are poured forth upon the Roman E●●perours and Roman Popes in the Revelation, yet not to their utter extirpation or plucking up until the Harvest.  
Thirdly, I conceive God's Messengers are charged to let them alone and not pluck them up, by exciting and stirring up Civil Magistrates, Kings, Emperors, Governors, Parliaments, or General Cou●ts or Assemblies, to punish and persecute all such persons out of their Dominions and Territories, as worship not the true God according to the revealed will of God in Christ jesus. 
God's Ministers are 〈◊〉 to provoke 〈…〉  'tis 〈◊〉 Eliiah thus stirred up Ahab to kill all the Priests and Prophets of Baal, ●ut that was in 〈◊〉 sig●ra●ive state of the Land of Canaan (as I have already and shall further manifest) not to be matched or paralleled by any other State, but the spiritual State or Church of Christ in all the world, 
1 ●et. 2. 9  putting the false Prophets and Idolaters spiritually to death by the two-edged sword and power 
1 Cor. 5.  of the Lord jesus, as that Church of Israel did corporally.  
A●d therefore ●aith Paul expressly, 1 Cor. 5. 10. 
Companying with 〈…〉. 1 Cor. 5 discussed.  we must go out of the world, in case we may not company in civil converse with Idolaters etc.  Peace. 
It may be said some sorts of sinners are there mentioned, as Drunkards, Railers, Extortioners, who are to be punished by the Civil Sword, why not Idolaters also? for although the Subject may lawfully converse, buy and fell, and live with such, yet the Civil Magistrate shall nevertheless be justly blamed in suffering of them.  Truth. 
I answer, 
Lawful converse with idolaters in civil, but not in spiritual things.  the Apostle in this Scripture speaks not of permission of either, but expressly shows the difference between the Church and the World, and the lawfulness of conversation with such persons in civil things, with whom it is not lawful to have converse in spirituals: secretly withal foretelling, that Magistrates and People, whole States and Kingdoms should be Idolatrous and Antichristian, yet with whom notwithstanding the Saints and Churches of God might lawfully cohabit, and hold civil converse and conversation.  
Concerning their permission of what they judge Idolatrous, I have and shall speak at large.  Peace. 
Oh how contrary unto this command of the Lord jesus have 
Dangerous and ungrounded zeal.  such as have conceived themselves the true Messengers of the Lord jesus, in all ages, not let such Professors and Prophets alone, whom they have judged Tares, but have provoked Kings and Kingdoms (and some one of good intentions and zeal to God) to prosecute and persecute such even unto death? Amongst whom God's people (the good wheat) hath also been plucked up, as all Ages and Histories testify, and too too oft the World laid upon bloody heaps in civil and intestine desolations on this occasion. All which would be prevented, and the greatest breaches made up in the peace of our own or other Countries, were this command of the Lord Jesus obeyed, to wit, to let them alone until the Harvest.   

CHAP. XXVIII.  
I Shall conclude this controversy about this Parable in this brief 〈◊〉 and recapitulation of what hath been said, I hope by the evident demonstration of God's Spirit to the conscience I have 〈…〉  
First, that the Tares in this Parable cannot signify Doctrines or Practices (as was affirmed) but Persons.  
Secondly, the Tares cannot signify Hypocrites in the Church either undiscovered or discovered.  
Thirdly, the Tares here cannot signify Scandalous Offenders in the Church.  
Fourthly, nor scandalous offenders in life and conversation against the Civil state.  
Fifthly, The field in which these Tares are sown, is not the Church  
Again affirmatively: First, the Field is properly the World, the Civil State or Commonwealth.  
Secondly, The Tares here intended by the Lord jesus, are Antichristian idolaters, opposite to the good seed of the Kingdom, true Christians.  
Thirdly, the ministers or messengers of the Lord jesus ought to let them alone to live in the world, 〈◊〉 neither seek by prayer or prophecy to pluck them up before the Harvest.  
Fourthly, this permission or suffering of them in the field of the World, is not for hu●t, but for common good, even for the good of the good Wheat, the people of God  
Lastly, the patience of God is, and the patience of Men ought to be exercised toward 〈◊〉, and yet notwithstanding their doom is fearful at the harvest, even gathering, bunding, and everlasting burnings by the mighty hand of the Angels in the end of the World.   

CHAP. XXIX.  Peace. 
THe second Scripture brought against such persecution for cause of Conscience, 
M●●th. 15. 14. the se●●●● Scripture controv●rted in this cause.  is Matth. 15. 14. where the Disciples being troubled at the pharisees carriage toward the Lord jesus and his doctrines, and relating how they were offended at him, the Lord jesus commandeth his Disciples to let them alone, and gives this 〈◊〉, that the blind lead the blind, and both should fall into the ditch.  
Unto which, Answer is made, That it makes nothing to the Cause, because it was spoken to his private Disciples, and not to public Officers in Church or State: and also, because it was spoken in regard of not troubling themselves, or regarding the offence which the pharisees took.  Truth. 
I answer, (to pass by his assertion of the privacy of the Apostles) in that the Lord jesus commanding to let them alone, that is, not only not be offended themselves, but not to meddle with them; it appears it was no ordinance of God nor Christ for the Disciples to have gone further, and have complained to, 
Christ Jesus never directed his Disciples to the civil Magistrate for help in his cause.  and excited the Civil Magistrate to his duty: which if it had been an Ordinance of God and Christ, either for the vindicating of Christ's doctrine, or the recovering of the pharisees, or the preserving of others from infection, the Lord jesus would never have commanded them to omit that which should have tended to these holy ends.   

CHAP. XXX.  Peace. 
IT may be said, that neither the Roman Caesar, nor Herod, no● Pilate knew aught of the true God, or of Christ; and it had been in vain to have made complaint to them who were not sit and competent, but ignorant and opposite judges.  Truth. 
I answer first, 
Paul's appealing to Caesar. Civil Magistrates never appointed by God, Dfenders of the Faith of Jesus. Every o●● is bound to put forth himself to his utmost power in God's business; & wh●re it stops, the guilt will lie.  this removes (by the way) that stumbling block which many fall at, to wit, Paul's appealing to Caesar; which since he could not in common sense do unto Caesar as a competent judge in such cases, and wherein he should have also denied his own Apostleship or office, in which regard (to wit in matters of Christ) he was higher than Caesar himself: it must needs follow, that his appeal was merely in respect of his Civil wrongs, and false accusations of sedition, etc.  
Secondly, if it had been an Ordinance of God, that all Civil Magistrates were bound to judge in causes spiritual or Christian, as to suppress heresies, defend the faith of jesus; although that Caesar, Herod, Pilate were wicked, ignorant and opposite, yet the Disciples and the Lord Christ himself had been bound to have performed the duty of faithful Subjects, for the preventing of further evil, and the clearing of themselves, and so to have left the matter upon the Magistrates care and conscience, by complaining unto the Magistrate against such evils; for every person is bound to go so far as lies in his power for the preventing and the redressing of evil; and where it stops in any, and runs nor clear, there the guilt, like filth or mud, will lie.  
Thirdly, had it been the holy purpose of God to have established the doctrine and kingdom of his Son this way, 
Christ could have easily been furnished with godly Magistrates, if he had so appointed,  since his coming, he would have furnished Commonweals, Kingdoms, Cities, etc. then and since, with such temporal Powers and Magistrates as should have been excellently sit and competent: for he that could have had legions of Angels, if he so pleased, could as easily have been, and still be furnished with legions of good and gracious Magistrates to this end and purpose.   

CHAP. XXXI.  
IT is generally said, that God hath in former rhymes, and doth still, and will hereafter stir up Kings and Queens, etc.  
I answer, that place of Isa. 49. 23. will appear to be far from proving such Kings and Queen's judges of Ecclesiastical causes: and if not judges, they may not punish.  
In Spiritual things, themselves are subject to the Church, and censures of it, although in Civil respects superior. How shall those Kings and Queens be supreme Governors of the Church, and yet lick the dust of the Church's feet? 
God's Israel earnest with God for in Arm of Flesh, which God gives in his anger, and takes away in his wrath. The punishment of blind pharisees, though let alone, yet is greater than any corporal punishment in the world, in 4 respects.  as it is there expressed.  
Thirdly, God's Israel of old were earnest with God for a King, for an Arm of Flesh, for a King to protect them, as other Nations had. God's Israel still have ever been restless with God for an Arm of flesh.  
God gave them Saul in his anger, and took him away in his wrath: And God hath given many a Saul in his Anger, that is, an Arm of Flesh in the way of his Providence, (though I judge not all persons whom Saul in his Calling typed out, to be of Saul's spirit) for I speak of a State and outward visible Power only.  
I add, God will take away such stays on whom God's people rest, in his wrath, that King David, that is, Christ jesus the Antitype, in his own Spiritual power in the hands of the Saints, may spiritually and for ever be advanced.  
And therefore I conclude, it was in one respect that the Lord jesus said, Let them alone, because it was no Ordinance for any Disciple of jesus to prosecute the pharisees at Caesars Bar.  
Beside, let it be seriously considered by such as plead for present corporal punishment, as conceiving that such sinners (though they break nor Civil peace) should not escape unpunished, I say, let it be considered, though for the present their punishment is deferred, yet the punishment inflicted on them will be found to amount to an higher pitch than any corporal punishment in the World beside, and that in these four respects.   

CHAP. XXXII.  
FIrst by just judgement from God false teachers are stark blind, God's sword hath struck out the right eye of their mind and spiritual underderstanding, 
The eye of the 〈◊〉 struck out is worse than for both right and left eye of the body to be 〈◊〉 out ten thousand times.  ten thousand times a greater punishment then if the Magistrate should command both the right and left eye of their bodies to be bored or plucked out, and that in so many fearful respects if the blindness of the soul and of the body were a little compared together, whether we look at that want of guidance, or the want of joy and pleasure, which the light of the eye affordeth; or whether we look at the damage, shame, deformity and danger, which blindness brings to the outward man, and much more true in the want of the former, and miseris of the latter in spiritual and soul blindness to all eternity.  
Secondly, how fearful is that wound that no Balm in Gilead can cure? How dreadful is that blindness which for ever to all eyesalve is incurable? For if persons be wilfully and desperately obstinate (after light shining forth) let them alone faith the lord 
Some souls incurable, whom not only corporal b●● spiritual physic can nothing avail.  So spoke the Lord once of Ephraim, Ephraim is joined to Idols, let him alone, Host 7. what more lamentable condition then when the Lord hath given a poor sinner over as a hopeless patient, incurable, which we are wont to account a ●orer affliction, then if a man were torn and racked, etc.  
And this I speak not that I conceive that all whom the Lord jesus commands His servants to pass from, and let alone, to permit and tolerate (when it is in their power corporally to molest them) I say that all are thus ●●cura●le, yet that sometimes that word is spoken by Christ Jesus to ●is servants to be patient, for neither can corporal or spiritual 〈◊〉 or Physic ever heal or cure ●●em.  
Thirdly, their end is the Ditch, that bottomless pit of everlasting separation 〈◊〉 the holy and sweet Presence of the Father of Lights, Goodness and Mercy itself, 
The bottom 〈…〉 blind ●all.  enalesse, 〈◊〉, in extremity, universality, and eternity of torments, which most direful and lamentable downfall, should strike a ●oly fear & trembling into all 〈◊〉 see the Pit, whith●● 〈…〉 are ●umbling, and cause us to strive so far as 〈…〉 by the spiritual eyesalve of the Word of God to heal and 〈…〉 ●hei● soule-destroying blindness.  
〈◊〉, of those that fall into this pietifull Ditch, both leader and followers, how deplorable in more especial manner is the leaders case, upon whose neck the followers tumble, the ruin not only of his own soul, being horrible, but also the ruin of the followers souls eternally galling and tormenting.  Peace. 
Some will say these things are indeed full of horror, yet such is the state of all sinners and of many Malefactors, whom yet the State is bound to punish, and sometimes by death itself.  Truth. 
I answer, The Civil Magistrate beareth not the sword in vain, but to cut off Civil offences, yea and the offenders too in case: But what is this to a blind Pharisce, resisting the Doctrine of Christ, who happily may be as good a subject, and as peaceable and profitable to the Civil State as any, and for his spiritual offence against the Lord jesus, in denying Him to be the true Christ, he suffereth the vengeance of a dreadful judgement both present and eternal, as before.   

CHAP. XXXIII.  Peace. 
YEa but it is said that the blind pharisees misguiding the subjects of a Civil State, 
Soul killing the chiefest murder. No Magistrate can execute true justice in kill soul for soul, but christ Jesus who by typical death in the Law, typed out spiritual in the Gospel. A great mistake in most to conceive that dead men, that is, souls dead in sin may be infected by false doctrine.  greatly sin against a Civil State, and therefore justly suffer civil punishment; for shall the Civil Magistrate take care of outsides only, to wit, of the bodies of men, and not of souls, in labouring to procure their everlasting welfare?  Truth. 
I answer, It is a truth, the mischief of a blind pharisees blind guidance is greater than if he acted Treasons, Murders, etc. and the loss of one soul by his seduction is a greater mischief then if he blew up Parliaments, and cuts the throats of Kings or Emperors, so precious is that invaluable Jewel of a Soul, above all the present lives and bodies of all the men in the world I and therefore a firm Justice calling for eye for eye, tooth for tooth, life for life; calls also soul for soul, which the blinde-guiding seducing Pharisee shall surely pay in that dreadful Ditch, which the Lord Jesus speaks of, but this sentence against him the Lord Jesus only pronounceth in His Church, His spiritual judicature, and executes this sentence in part at present and hereafter to all eternity: Such a sentence no Civil judge can pass, such a Death no Civil sword can inflict.  
I answer secondly, Dead men cannot be infected, the civil state the world, being in a natural state dead in sin (what ever be the State-Religion unto which persons are forced) it is impossible it should be infected: Indeed the living, the believing, the Church and spiritual state, that and that only is capable of infection; for whose help we shall presently see what preservatives, and remedies the Lord jesus hath appointed.  
Moreover as we see in a common plague or infection the names are taken how many are to die, 
All natural men being dead in sin, yet none die everlastingly but such as are thereunto ordained.  and not one more shall be struck, than the destroying Angel hath the names of. So here, what ever be the soul infection breathed out from they lying lips of a plague-sicke Pharisee, yet the names are taken, not one elect or chosen of God shall perish, God's sheep are safe in His eternal hand and counsel, and he that knows his material, knows also his mystical stars, their numbers, and calls them every one by name, none fall into the Ditch on the blind pharisees back, but such as were ordained to that condemnation, both guide and followers, 1 Pet. 2. 8. jude 4. The vessels of wrath shall break and split, and only they to the praise of God's eternal justice, Rom. 9   

CHAP. XXXIV.  Peace. 
BUt it is said, be it granted that in a common plague or infection none are smitten and die but such as are appointed, yet it is not only every man's duty, but the common duty of the Magistrate to prevent infection, and to preserve the common health of the place; likewise though the number of the Elect be sure, and God knows who are His, yet hath He appointed means for their preservation from perdition, and from infection, and therefore the Angel is blamed for suffering Balaams' doctrine, and jesabel to seduce Christ Jesus His servants, Rev. 2. Tit. 3. 10. Rom. 16. 17.  Truth. 
I answer, 
The Lord Jesus hath not lest his Church without spiritual antidotes and remedies against infection.  Let that Scripture and that of Titus reject an Heretic, and Rom. 16. 17. avoid them that are contentious, etc. let them, and all of like nature be examined, and it will appear that the great and good Physician Christ jesus, the Head of the Body, and King of the Church hath not been unfaithful in providing spiritual antidotes and preservatives against the spiritual sicknesses, sores, weaknosses, dangers of his Church and people; but he never appointed the civil sword for either antidote or remedy, as an addition to those spirituals, which he hath left with his wife, his Church or People.  
Hence how great is the bondage, the captivity of Gods own People to Babylonish or confused mixtures in Worship, 
The miserable bondage God's people live in.  and unto worldly and earthly policies to uphold State Religions or Worships, since that which is written to the Angel and Church at Pergamus, shall be interpreted as sent to the Governor and City of Pergamus, and that which is sent to Titus, and the Church of Christ at Crect must be delivered to the civil officers and City thereof.  
But as the Civil Magistrate hath his charge of the bodies and goods of the subject: So have the spiritual Officers, Governors and overseers of Christ's City or Kingdom, the charge of their souls, and soul safety: Hence that charge of Paul to Tim. 1 Tim. 5. 20. Them that sin rebuke before all, that others may learn to fear. This is in the Church of Christ a spiritual means for the healing of a soul that hath sinned, or taken infection, and for the preventing of the infecting of others, that others may learn to fear, etc.   

CHAP. XXXV.  Peace. 
IT is said true that Titus and Timothy, and so the Officers of the Church of Christ are bound to prevent soul infection: But what hinders that the Magistrate should not be charged also with this duty?  Truth. 
I answer, many things I have answered, and more shall; at present I shall only say this: 
The Kings and Queens of England Governors of the Church.  If it be the Magistrate duty or office, then is he both a Temporal and Ecclesiastical officer; contrary to which most men will affirm: and yet we know the policy of our own Land and Country hath established to the Kings and Queens thereof, the supreme heads or governor's of the Church of England.  
That doctrine and distinction that a Magistrate may punish an Heretic civilly will not here avail; 
Strange confusion in punishments.  for what is Babel if this be not confusedly to punish corporal or civil offences with spiritual or Church censures (the offendor not being a member of it) or to punish 
Woe were it with the civil Magistrate if he blood of souls (beside the ordinary care of the bo●ies ●●d goods ●f 〈…〉) should ●●ry 〈◊〉 him.  soul or spiritual offences with corporal or temporal weapons proper to Delinquents against the temporal or civil state.  
Lastly, woe were it with the civil Magistrate (and most intolerable burdens do they lay upon their backs that teach this doctrine) if together with the common care and charge of the Commonwealth (the peace and safety of the Town, City, State or Kingdom) the blood of every soul that perisheth should cry against him, unless he could say with Paul, Acts 20. (in spiritual regards) I am clear from the blood of all men, that is the blood of souls, which was his charge to look after, 
The Magistrates duties toward the Church the Sp●●se of Christ.  so far as his preaching went, not the blood of bodies which belongeth to the civil Magistrate.  
I acknowledge he ought to cherish (as a foster-father) the Lord jesus in his truth, in his Saints, to cleave unto them himself, and to countenance them even to the death, yea also to break the teeth of the Lions, who offer Civil violence and injury unto them.  
But, to see all his Subjects Christians, to keep such Church or Christians in the purity of worship, and see them do their duty, this belongs to the Head of the Body Christ jesus, and such spiritual Officers as he hath to this purpose deputed, whose right it is according to the true pattern: 
Usurpers and true heirs of the spiritual Crown of Jesus.  Abimelech, Saul, Adonijah, Athalia were but usurpers: David, Solomon, joash, etc. they were the true heirs and types of Christ jesus in His true Power and Authority in His Kingdom.   

CHAP. XXXVI.  Peace. 
THe next Scripture brought against such persecution is Luke 9 54, 55. 
Luke 9 54. 55 discussed.  where the Lord Jesus reproved His Disciples, who would have had fire come down from Heaven, and devour those Samaritanes● that would not receive Him in these words: You know not of what spirit you are, the Son of Man is not come to destroy men's lives, but to save them.  
With this Scripture Mr. Cotton joins the fourth, and answers both in one, which is this, 2 Tim. 2. 24. The servant of the Lord must not strive, but must be gentle toward all men, suffering the evil men, instructing them with meekness that are contrary minded and oppose themselves, proving if God peradventure will give them repentance that they may acknowledge the truth, and that they may recover themselves out of the snare of the Devil who are taken captive by him at his will.  
Unto both these Scriptures it pleaseth him thus to answer: Both these are directions to Ministers of the Gospel how to deal (not with obstinate offenders in the Church who sin against conscience, but) either with men without as the Samaritans were, and many unconverted Christians in Crect, whom Titus (as an Evangelist) was to seek to convert:  
Ot 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 (such as the Samaritans were) by fire and brimstone, 
An excellent saying of persecutors themselves  nor to deal harshly in public Ministry or private conference with all such several minded men as either had not yet entered into Church fellowship, or if they had did hitherto sin of ignorance, not against Conscience: But neither of both these Texts do hinder the Minister of the Gospel to proceed in a Church way against Church members, when they become scandalous offenders either in life o● doctrine, much less do they speak at all to the Civil Magistrate.   

CHAP. XXXVII.  Truth. 
THis perplexed and ravelled Answer, wherein so many things and so doubtful are wrapped up and entangled together, I shall take in pieces.  
First, 
The Answerer when he should speak to toleration in the State, ●unnes to punishments in the Church, which none can deny.  concerning that of the Lord jesus rebuking his Disciples for their rash and ignorant bloody zeal (Luc. 9) desiring corporal destruction upon the Samaritans for refusing the Lord jesus, etc. the Answerer affirmeth, that hindereth not the Ministers of the Gospel to proceed in a Church way against scandalous offenders, which is not here questioned, but maintained to be the holy will of the Lord, and a sufficient censure and punishment, if no civil offence against the Civil State be committed.  
Secondly (saith he) Much less doth this speak at all to the Civil Magistrate.  
Where I observe that he implies that beside the censure of the Lord jesus, in the hands of his spiritual governor's, for any spiritual evil in life or doctrine, 
If the Civil Magistrate be a Christian, he is bound to be like Christ in saving, not destroying men's bodies. The civil Magistrate bound not to inflict nor to suffer any other to inflict violence, stripes, or any corporal punishment for evil against Christ.  the Civil Magistrate is also to inflict corporal punishment upon the contrary minded: whereas  
First, if the Civil Magistrate be a Christian, a Disciple or follower of the meek Lamb of God, he is bound to be far from destroying the bodies of men, for refusing to receive the Lord jesus Christ, for otherwise he should not know (according to this speech of the Lord jesus) what spirit he was of yea and to be ignorant of the sweet end of the coming of the Son of Man, which was not to destroy the bodies of Men, but to save both bodies and souls, vers. 55. 56.  
Secondly, if the Civil Magistrate, being a Christian, gifted, prophesy in the Church, 1 Corinth. 1. 14. although the Lord jesus Christ, whom they in their own persons hold forth, shall be refused, yet they are here forbidden to call for fire from heaven, that is, to procure or inflict any corporal judgement upon such offenders, remembering the end of the Lord jesus his coming, not to destroy men's lives, but to save them.  
Lastly, this also concerns the conscience of the Civil Magistrate, as he is bound to preserve the civil peace and quiet of the place and people under him, he is bound to suffer no man to break the Civil Peace, by laying hands of violence upon any, though as vile as the Samaritans for not receiving of the Lord jesus Christ.  
It is indeed the ignorance and blind zeal of the second Beast, the false Prophet, Rev. 13. 13. 
Revel. 13. 13. Fire from heaven. What the fire from heaven is which the falls Prophet bringeth down.  to persuade the civil Powers of the earth to persecute the Saints, that is, to bring fiery judgements upon men in a judicial way, and to pronounce that such judgements of imprisonment, banishment, death, proceed from God's righteous vengeance upon such Heretics. So dealt divers Bishops in France, and England too in Queen Mary's days with the Saints of God at their putting to death, declaiming against them in their Sermons to the people, and proclaiming that these persecutions even unto death were God's just judgements from heaven upon these Heretics.   

CHAP. XXXVIII.  Peace. 
Doubtless such fiery spirits (as the Lord Jesus said) are not of God: I pray speak to the second place out of Timothy, 2. Epist. 25. 26. 
2 Tim. 3. 25. 26. examined.   Truth. 
I acknowledge this instruction to be meek and patient, etc. is properly an instruction to the Ministers of the Gospel. Yet divers Arguments from hence will truly and fairly be collected, to manifest and evince how far the civil Magistrate ought to be from dealing with the civil sword in spiritual cases.  
And first by the way● I desire to ask, What were these unconverted Christians in Crete, which the Answerer compareth with the Samaritans, whom Titus (saith he) as an Evangelist was to seek to convert; and whether the Lord jesus have any such Disciples and Followers, who yet are visibly in an unconverted estate. O that it may please the Father of mercies, the Father of lights, to awaken and open the eyes of all that fear before him, that they may see whether this be the Language of Canaan, or the Language of Ashdod.  
What is an unconverted Christian but in truth an unconverted Convert? 
A quaere what the Answerer means by his unconverted Christian in Crete.  that is in English, one unturned turned: unholy holy: Disciples or Followers of jesus not following of him: In a word, that is Christians or anointed by Christ, Antichristians not anointed with the Spirit of jesus Christ.  
Certain it is, 
The original of Christians.  such they were not unto whom the Spirit of God gives that name, Act. 11. And indeed whither can this tend but to uphold the blasphemy of so many as say they are jews, that is, Christians, but are not? Rev. 2. But as they are not Christians from Christ, but from the Beast and his Picture, so their proper name from Antichrist, is Antichristians.  
How sad yet and how true an evidence is this, 
The Answerer yet in the unconverted Churches and worships.  that the soul of the Answerer (I speak not of his inward soul and person, but of his worship) hath never yet heard the call of the Lord jesus, to come out from those unconverted Churches, from that unconverted Antichristian Christian world, and so from Antichrist Belial, to seek fellowship with Christ jesus, and his converted Christians, Disciples after the first pattern.  
Again, I observe the haste and light attention of the Answerer to these Scriptures (as commonly the spirits of God's children in matters of Christ's Kingdom are very sleepy) for these persons here spoken of were not (as he speaks) unconverted Christians in Crete, 
God's people sleepy in the matters of Christ's Kingdom, Cant. 5. 2.  whom Titus as an Evangelist was to convert, but they were such opposites as Timothy (to whom Paul writes this Letter at Ephesus) should meet withal.   

CHAP. XXXIX.  Peace. 
BUt what is there in this Scripture of Timothy alleged concerning the civil Magistracy?  Truth. 
I argue from this place of Timothy in particular, thus. 
1 Cor. 14. Patience and meekness required in all that open Christ's mysteries.   
First, if the civil Magistrates he Christians, or members of the Church, able to prophesy in the Church of Christ, than I say as before, they are bound by this command of Christ to suffer opposition to their doctrine, with meekness and gentleness, and to be so far from striving to subdue their opposites with the civil sword, that they are bound with patience and meekness to wait if God peradventure will please to grant repentance unto their opposites.  
So also it pleaseth the Answerer to acknowledge in these words: It becomes not the Spirit of the Gospel to convert Aliens to the Faith (such as the Samaritans, and the unconverted Christians in Crete) with Fire and Brimstone.  
Secondly, be they oppositions within, and Church members (as the Answerer speaks) become scandalous in doctrine, (I speak not of scandals against the civil State, which the civil Magistrate ought to punish) it is the Lord only (as this Scripture to Timothy implies) who is able to give them repentance, 
The civil Sword may make a Nation of Hypocrites & Antichristians, but not one Christian.  and recover them out of Satan's snare: to which end also he hath appointed those holy and dreadful censures in his Church or Kingdom. True it is, the Sword may make (as once the Lord complained, Isa. 10.) a whole Nation of Hypocrites: But to recover a Soul from Satan by repentance, and to bring them from Antichristian doctrine or worship, to the doctrine or worship Christian, in the least true internal or external submission, that only works the All-powerfull God, by the sword of his Spirit in the hand of his Spiritual officers.  
What a most woeful proof hereof have the Nations of the Earth given in all Ages? 
Wonderful changes of Religion in England.  And to seek no further than our native Soil, within a few scores of years, how many wonderful changes in Religion hath the whole Kingdom made, according to the change of the Governors thereof, in the several Religious which they themselves embraced! Henry the 7. finds and leaves the kingdom absolutely Popish. Henry the 8. casts it into a mould half Popish half Protestant. 
England's changes in point of Religion.  Edward the 6. brings forth an Edition all Protestant. Queen Mary within few years defaceth Edward's work, and renders the Kingdom (after her Grandfather Hen. 7. his pattern) all Popish. Mary's short life and Religion ends together: and Elizabeth reviveth her Brother Edward's Model, all Protestant: And some eminent Witnesses of God's Truth against Antichrist, have inclined to believe, that before the downfall of that Beast, England must once again how down her fair Neck to his proud usurping yoke and foot.  Peace. 
It hath been England's sinful shame, to fashion & change their Garments and Religions with wondrous ease and lightness, as a higher Power, a stronger Sword hath prevailed; after the ancient pattern of Nebuchaanezzars bowing the whole world in one most solemn uniformity of worship to his Golden Image, Dan. 3.   

CHAP. XL.  
BUt it hath been thought, or said, Shall oppositions against the Truth escape unpunished? will they not prove mischievous, etc.  Truth. 
I answer (as before) concerning the blind Guides (in case there be no Civil offence committed) the Magistrates, 
The misery of opposites against the Truth.  & all men that by the mercy of God to themselves discern the misery of such Opposites, have cause to lament and bewail that fearful condition wherein such are entangled, to wit, in the snares & chains of Satan, with which they are so invincibly caught and held, that no power in Heaven or Earth, but the Right hand of the Lord in the meek and gentle dispensing of the Word of Truth, can release and quit them.  
Those many false Christ's (of whom the Lord Jesus forewarns, Mat. 24.) have suitably their false bodies, faith, spirit, Baptism, as the Lord Jesus, hath his true body, 
A difference between the true and false Christ and Christians.  faith, spirit, etc. Ephes. 4. correspondent also are their weapons, and the success, issue, or operation of them. A carnal weapon or sword of steel may produce a carnal repentance, a show, an outside, an uniformity through a State or Kingdom: But it hath pleased the Father to exalt the Lord jesus only, to be a Prince (armed with power and means sufficient) to give repentance to Israel, Acts 5. 31.  
Accordingly an unbelieving Soul being dead in sin (although he be changed from one worship to another, like a dead man shifted into several changes of apparel) cannot please God, Heb. 11. and consequently, whatever such an unbelieving & unregenerate person acts in Worship or Religion, 
The worship of unbelieving unregenerate persons.  it is but sin, Rom. 14. Preaching sin, praying (though without beads or book) sin; breaking of bread, or Lords supper sin, yea as odious as the oblation of Swine's blood, a Dog's neck, or killing of a Man, Isa. 66.  
But Faith it is that gift which proceeds alone from the Father of Lights, Phil. 1. 29. and till he please to make his light arise and open the eyes of blind sinners, their souls shall lie fast asleep (and the faster, in that a sword of steel compels them to a worship in hypocrisy) in the dungeons of spiritual darkness and Satan's slavery.  Peace. 
I add, that a civil sword 
The danger & mischief of a civil sword in Soul matters, which makes the civil Magistrate deeply guilty of all those evils which he aims to suppress.  (as woeful experience in all ages hath proved) is so far from bringing or helping forward an opposite in Religion to repentance, that Magistrates sin grievously against the work of God and blood of Souls, by such proceedings. Because as (commonly) the sufferings of false and Antichristian Teachers harden their followers, who being blind, by this means are occasioned to tumble into the ditch of Hell after their blind leaders, with more inflamed zeal of lying confidence. So secondly, violence and a sword of steel begets such an impression in the sufferers, that certainly they conclude (as indeed that Religion cannot be true which needs such instruments of violence to uphold it so) that Persecutors are far from soft and gentle commiseration of the blindness of others. 
That cannot be a true Religion, which needs carnal weapons to uphold it. Persecutors beget a persuasion of their cruelty in the hearts of the persecuted.  To this purpose it pleased the Father of Spirits, of old, to constrain the Emperor of Rome, Antoninus Pius, 
Antoninus Pius his golden act.  to write to all the Governors of his Provinces to forbear to persecute the Christians, because such dealing must needs be so far from converting the Christians from their way, that it rather begat in their minds an opinion of their cruelty, etc.   

CHAP. XLI.  Peace. 
THe next Scripture against such persecution, is that of the Prophet, Isa. 24. together with Mic. 4. 3. they shall break their swords into ploughshares, 
Isa. 2. 4. Mic. 4. 3. Isa. 11. 9 concerning Christ's peace able Kingdom discussed.  and their spears into pruning-hookes, Isa. 11. 9 There shall none hurt or destroy in all the mountain of my Holiness.  
Unto which it pleased Mr. Cotton to say, That these predictions do only show, first, with what kind of weapons he should 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 the Word and Spirit of God, which faith he, no man doubts of.  
Secondly, 
Mr. Cottons excellent interpretation of those Prophecies.  those predictions of the Prophet's show, what the meek and peaceable temper will be of all true converts to Christianity; not Lions or Leopards, not cruel oppressors nor malignant opposers or biters one of another: but doth not forbid them to drive ravenous wolves from the sheep-fold, and to restrain them from devouring the sheep of Christ.  Truth. 
In this first excellent and truly Christian Answer, me thinks the Answerer may hear a voice from Heaven, 
His doctrine and practice condemned by that interpretation.  Out of thine own mouth will I judge thee: For what can be said more heavenly by the tongues of Men and Angels, to show the heavenly meek temper of all the Soldiers of the Lamb of God, as also to set forth what are the Spiritual weapons and ammunition of the holy war and battle of the Gospel and Kingdom of jesus Christ, for the subduing of the Nations of the World unto him.  Peace. 
And yet out of the same mouth (which should not be, faith james) proceeds good and evil, sweet and sour; for he adds: But this doth not forbid them to drive ravenous wolves from the sheepfold, and to restrain them from devouring the sheep of Christ.  Truth. 
In these words (according to the judgement here maintained by him) he fights against the former truth (to wit, that by spiritual weapons Christ jesus will subdue the Nations of the Earth to the obedience of the Gospel) for by driving away these Wolves he intends not only the resistance and violence which the Shepherds of Christ ought spiritually to make, but the civil resistance of the material Swords, 
Spiritual and mystical Wolves.  Staves Guns, etc. Whence● I argue, that same power that forceth the evil (or Wolves) out, forceth the good (the Sheep) in; for of the same or like things is the same or like reason; as the same arm of flesh that with a staff beats off a Wolf, with a Rod and Hooke brings in the Sheep: the same dog that assaulteth and teareth the Wolf, frighteth and forceth in the straggling Sheep.   

CHAP. XLII.  Peace. 
But for the clearer opening of this mystery, I pray explicate that Scripture where the Spirit of God is pleased to use this similitude of Wolves, 
Act. 20. 29. opened.  Acts 20. 29. out of which (keeping to the Allegory) I shall propose these Queries.  
First, what Wolves were these Paul warns of?  Truth. 
Answ. Wolves literally he will not say: Nor secondly, persecutors of the Flock, such as the Roman Emperors were, Magistrates under him.  
Therefore (thirdly) such as brought other Religions and Worships, 
What those Wolves were Act. 20. 29.  as the Spirit of God opens it, vers. 30. Such as amongst themselves should speak perverse things, as many Antichrists did, and especially The Antichrist. And I ask whether or no such as may hold forth other Worships or Religions, (jews, Turks, or Antichristians) may not be peaceable and quiet Subjects, loving and helpful neighbours, fair and just dealers, true and loyal to the civil government? It is clear they may from all Reason and Experience in many flourishing Cities and Kingdoms of the World, and so offend not against the civil State and Peace; nor incur the punishment of the civil sword, notwithstanding that in spiritual and mystical account they are ravenous and greedy Wolves.  Peace. 
2. I quaere to whom Paul gave this charge to watch against them, vers. 31.  Truth. 
They were not the Magistrates of the City of Ephesus, but the Elders or Ministers of the Church of Christ (his mystical flock of sheep) at Ephesus: Unto them was this charge of watching given, and so consequently of driving away these Wolves.  
And however that many of these charges and exhortations given by that One Shepherd Christ jesus to the Shepherds or Ministers of Churches, 
Charges directed to Ministers of the spiritual kingdom, falsely applied to the Magistrates of the civil.  be commonly attributed and directed (by the Answerer in this discourse) to the civil Magistrate; yet I desire in the fear and holy presence of God it may be inquired into, whether in all the Will or Testament of Christ there be any such word of Christ 
No word of Christ to the civil Magistrate to feed his flock, but to his Ministers, who (if true) have spiritual power sufficient against spiritual Wolves.  by way of command, promise, or example, countenancing the Governors of the civil State to meddle with these Wolves, if in civil things peaceable and obedient.  Peace. 
Truly if this charge were given to the Magistrates at Ephesus, or any Magistrate in the World, doubtless they must be able to discern and determine (out of their own official abilities in these spiritual Law questions) who are spiritual Sheep, what is their food, what their poison, what their properties, who their Keepers, etc. So on the contrary who are Wolves, what their properties, their haunts, their assaults, the manner of taking, etc. spiritually: (and this beside the care and study of the Civil Laws, and the discerning of his own proper Civil Sheep, obedient Sheep, etc. as also wolvish oppressors, etc. whom he is bound to punish and suppress)  Truth. 
I know that Civil Magistrates (in some places) have declined the name of Head of the Church, 
Magistrates decline the name of Head of the Church, and yet practise the headship or government.  and Ecclesiastical Judge, yet can they not with good conscience decline the name, if they do the work, and perform the office of determining and punishing a merely spiritual Wolf.  
They must be sufficiently also able to judge in all spiritual causes, and that with their own, and not with other men's eyes, (no more than they do in civil causes) contrary to the common practice of the Governors and Rulers of Civil States, who often set up that for a Religion or Worship to God, which the Clergy or Churchmen (as men speak) shall in their Consciences agree upon.  
And if this be not so, to wit, that Magistrates must not be Spiritual judges (as some decline it in the title, Supreme Head and Governor) why is Gallio wont to be exclaimed against for refusing to be a judge in such matters as concerned the jewish Worship and Religion? How is he censured for a Profane person, without conscience, etc. in that he would be no judge or Head? (for that is all one in point of Government.)  Peace. 
In the third place I query whether the Father who gave, 
The Elect shall not be devoured.  and the Son who keeps the Sheep, be not greater than all? Who can pluck these Sheep the Elect out of his hand, which answers that common objection of that danger of devouring, although there were no other weapons in the world appointed by the Lord Jesus. But   

CHAP. XLIII.  
FOurthly, 
Christ Jesus furnisheth his Shepherds with power sufficient to drive away Wolves.  I ask, Were not these Elders or Ministers of the Church of Ephesus sufficiently furnished from the Lord jesus to drive away these mystical and spiritual Wolves?  Truth. 
True it is, against the inhuman and uncivil violence of Persecutors, they were not, nor are God's children able and provided: but to resist, drive away, expel, and kill spiritual & mystical Wolves by the word of the Lord, none are fit to be Christ's Shepherds who are not able● Tit. 1. 9 10. 11. 
Tit. 1. 9 10. opened.  The Bishop or Overseer must be able by sound doctrine both to exhort and to convince the Gainsayers: which Gainsayers to be by him convinced, that is, overcome or subdued (though it may be in themselves ever obstinate) they were I say as greedy Wolves in Crete, as any could be at Ephesus: for so saith Paul vers. 10. they were unruly and vain talkers, deceivers, whose mouths must be stopped, who subverted whole houses; and yet Titus (and every ordinary Shepherd of a flock of Christ) had ability sufficient to defend the flock from spiritual and mystical wolves without the help of the Civil Magistrate.  Peace. 
In this respect therefore me thinks we may ●itly allude to that excellent answer of job to Bildad the Shuhite, job 26. 
Job 26. 1, 2.  How hast thou helped him that is without power? How savest thou the arm that hath no strength? How hast thou counselled him that hath no wisdom? how hast thou plentifully declared the thing as it is?  
5. Lastly, I ask, whether (as men deal with Wolves) these wolves as Ephesus were intended by Paul to be killed, their brains dashed out with stones, staves, halberds, guns, etc. in the hands of the Elders of Ephesus, & c?  Truth. 
Doubtless (comparing spiritual things with spiritual) all such mystical wolves must spiritually and mystically so be slain. And the Witnesses of Truth, Revel. 11. speak fire, and kill all that hurt them, by that sierie Word of God, and that two-edged sword in their hand, Psal. 149.  
But oh what streams of the blood of Saints have been and must be shed (until the Lamb have obtained the Victory, 
Unmerciful and: bloody doctrine.  Revel. 17.) by this unmerciful (and in the state of the New Testament, when the Church is spread all the World over) most bloody doctrine, viz. The wolves (Heretics) are to be driven away, their brains knock● out and killed, the poor sheep to be preserved for whom Christ died, etc.  
Is not this to take Christ jesus, and make him a temporal King by force? john 6. 15. Is not this to make his Kingdom of this world, to set up a civil and temporal Israel, to bound out new Earthly holy Lands of Canaan, yea and to set up a Spanish Inquisition in all parts of the World, to the speedy destruction of thousands, yea of millions of Souls, and the frustrating of the sweet end of the coming of the Lord jesus, to wit, to save men's souls (and to that end not to destroy their bodies) by his own blood?   

CHAP. XLIV.  Peace. 
THe next Scripture produced against such Persecution, is 2 Cor. 10. 4. 
John 6. 15. 2. Cor. 10. 4. discussed.  The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, and having in a readiness to avenge all disobedience, etc.  
Unto which it is answered, 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. 13. but only to Church-officers: and yet the weapons of Church officers he acknowledgeth to be such, as though they be spiritual, yet are ready to take vengeance on all disobedience, 2 Cor. 10. 6. which hath reference, amongst other Ordinances, to the censures of the Church against scandalous offenders.  Truth. 
I acknowledge that herein the Spirit of God denieth not civil weapons of justice to the Civil Magistrate, which the Scripture he quotes, Rom. 13. abundantly testify.  
Yet withal I must ask, why he here affirmeth the Apostle denies not civil weapons of Justice to the civil Magistrate? of which there is no question, unless that (according to his scope of proving persecution for conscience) he intends withal, that the Apostle denies not civil weapons of justice to the Civil Magistrate in Spiritual and Religious causes: The contrary whereunto (the Lord assisting) I shall evince, both from this very Scripture, and his own observation, and lastly by that 13 of the Romans, by himself quoted.  
First then from this Scripture and his own Observation: The weapons of Church officers (saith he) are such, which though they be spiritual, are ready to take vengeance on all disobedience; which hath reference (saith he) amongst other Ordinances, to the Censures of the Church against scandalous offenders.  
I hence observe, 
The difference of the civil & spiritual estate.  that there being in this Scripture held forth a twofold state, a Civil state and a Spiritual, Civil officers and spiritual, civil weapons and spiritual weapons, civil vengeance and punishment, and a spiritual vengeance and punishment: although the Spirit speaks not here expressly of Civil Magistrates and their civil weapons, 
Civil weapons most improper in spiritual causes: fitly exemplified by that similitude, 2 Cor. 10. 4.  yet these States being of different Natures and Considerations, as far differing as Spirit from Flesh, I first observe, that Civil weapons are most improper and unfitting in matters of the Spiritual state and kingdom, though in the Civil state most proper and suitable.   

CHAP. XLV.  
FOr (to keep to the similitude which the Spirit useth, for instance) To batter down a strong hold, high wall, fort, tower or castle, men bring not a first and second Admonition, and after obstinacy, Excommunication, which are spiritual weapons concerning them that be in the Church: nor exhortations to Repent and be baptised, to believe in the Lord Jesus, etc. which are proper weapons to them that be without, etc. But to take a strong hold, men bring Canons, Culverins, Saker, Bullets, Powder, Muskets, Swords, Pikes, etc. and these to this end are weapons effectual and proportionable.  
On the other side, to batter down Idolatry, false worship, heresy, schism, blindness, hardness, out of the soul and spirit, it is vain, improper, 
Spiritual weapons, only effectual in spiritual & soul causes.  and unsuitable to bring those weapons which are used by persecutors, stocks, whips, prisons, swords, gibbets, stakes, etc. (where these seem to prevail with some Cities or Kingdoms, a stronger force sets up again, what a weaker pulled down) but against these spiritual strong holds in the souls of men, Spiritual Artillery and weapons are proper, which are mighty through God to subdue and bring under the very thought to obedience, or else to bind fast the soul with chains of darkness, and lock it up in the prison of unbelief and hardness to eternity.  
2. I observe that as civil weapons are improper in this business, 
Civil weapons not only improper, but unnecessary in spiritual causes.  and never able to effect aught in the soul: So (although they were proper, yet) they are unnecessary, for if as the Spirit here saith (and the Answerer grants) spiritual weapons in the hand of Church officers are able and ready to take vengeance on all disobedience, that is able and mighty, sufficient and ready for the Lords work either to save the soul, or to kill the soul of whomsoever, be the party or parties opposite, in which respect I may again remember that speech of job, How hast thou helped him that hath no power? job 26.  Peace. 
Offer this (as Malachi once spoke) to the Governors the Kings of the Earth, 
No earthly Kings or Governors will be so served, as we pretend to serve the King of Kings.  when they besiege, beleagure, and assault great Cities, Castles, Forts, etc. should any subject pretending his service bring store of pins, sticks, straws, bulrushes, to beat and batter down stone walls, mighty Bulwarks, what might his expectation and reward be, but at least the censure of a man distract, beside himself? etc.  Truth. 
What shall we then conceive of His displeasure, (who is the chief or Prince of the Kings of the earth, and rides upon the Word of Truth and meekness, which is that white Horse, Rev. 6. and Rev. 19 
Psal. 45. The white Troopers.  with His holy witnesses the white Troopers upon white horses) when to His help and aid men bring and add such unnecessary, improper and weak munition?  
Will the Lord jesus (did He ever in His own Person practice, or did he appoint to) join to His Breastplate of Righteousness, 
Spiritual Ammunition. Eph. 6. applied Material and Spiritual ●●htly joined together.  the breastplate of iron and steel? to the Helmet of righteousness and salvation in Christ, an helmet and crest of iron, brass, or steel, a target of wood to His shield of Faith? His two edged sword coming forth of the mouth of jesus, the material sword, the work of Smiths and Cutlers? or a girdle of shoes leather to the girdle of truth, etc. Excellently fit and proper is that alarm and item, 
An alarm to civil or earthly Rulers.  Psal. 2. Be wise therefore O ye Kings (especially those ten Horns, Rev. 17.) who under pretence of fight for Christ jesus give their power to the Beast against Him, and be warned ye judges of the Earth: Kiss the Son, that is with subjection and affection, acknowledge Him only the King and judge of souls (in that power bequeathed to His Ministers and Churches) lest if His wrath be kindled, yea but a little, then blessed are they that trust in Him.   

CHAP. XLVI.  Peace. 
NOw in the second place concerning that Scripture, Rom. 13. 
Concerning the civil Rulers power in spiritual causes discussed.  which it pleaseth the Answerer to quote, and himself, and so many excellent servants of God have insisted upon to prove such persecution for Conscience; how have both he and they wrested this Scripture (not as Peter writes of the wicked, to their eternal, yet) to their own and others temporal destruction by Civil wars and combustions in the world?  
My humble request therefore is to the Father of Lights, to send out the bright beams of the Sun of Righteousness, and to scatter the mist which that old serpent, the great juggler Satan, hath raised about this holy Scripture, and my request to you (divine Truth) is for your care and pains to enlighten and clear this Scripture.  Truth. 
First then upon the serious examination of this whole Scripture it will appear that from the ninth verse of 12 Chap. 
Rom. 13. speaks not at all of spiritual but civil affairs.  to the end of this whole 13 Chap. the Spirit handles the duties of the Saints in the careful observation of the second Table in their civil conversation, or walking towards men, and speaks not at all of any point or matter of the first Table concerning the Kingdom of the Lord jesus.  
For, having in the whole Epistle handled that great point of free justification by the free Grace of God in Christ● in the beginning of the 12 Chap. he exhorts the Believers to give and dedicate themselves unto the Lord both in soul and body, and unto the 9 verse of the 12 Chap. he expressly mentioneth their conversation in the Kingdom or Body of Christ jesus, together with the several Officers thereof.  
And from the 9 ver. to the end of the 13 he plainly discourseth of their civil conversation, and walking, one toward another's and with all men, from whence he hath fair occasion to speak largely concerning their subjection to Magistrates in the 13 Chap. 
The scope of Rome 13.   
Hence it is that verse 7 of this 13 Chap. Paul exhorts to performance of love to all men (Magistrates and subjects) verse 7. 8. Render therefore to all their due, 
Love to man, the duty of the whole second Table.  tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. Owe nothing to any man, but to love one another, for he that loveth another hath fulfilled the Law.  
If any man doubt (as the Papists speak) whether a man may perfectly fulfil the Law; 
How love fulfilleth the Law  every man of found judgement is ready to answer him that these words [He that loveth hath fulfilled the Law] concerneth not the whole Law in the first Table, that is the worship and Kingdom of God in Christ.  
Secondly, That the Apostle speaks not here of perfect observation of the second Table without failing in word or act toward men, but lays open the sum and sustance of the Law, which is love, and that he that walks by the rule of love toward all men (Magistrates and subjects) he hath rightly attained unto what the Law aims at, and so in Evangelicall obedience fulfils and keeps the Law.  
Hence therefore again in the 9 verse having discoursed of the 5 Command in this point of Superiors, he makes all the rest of the Commandments of the second Table, which concern our walking with man (viz. Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet: and if there be any other Commandment, to be briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.  
And verse 10 Love worketh no ill to his neighbour, therefore love is the fulfilling of the Law, that is (as before) the Law concerning our civil conversation toward All men, Magistrates or Governors, and fellow subjects of all conditions.   

CHAP. XLVII.  Peace. 
ALthough the Scripture is sufficient to make the man of God perfect, 
Rom. 13 so interpreted even by them that held persecution for conscience.  and the fool Wise to salvation, and our faith in God must be only founded upon the Rock Christ, and not upon the sand of men's judgements and opinions: Yet as Paul allegeth the judgement and sayings of unbelievers for their conviction out of their own tenets and grants: So I pray you to set down the words of one or two (not unbelievers in their persons, but excellent and prestious servants and witnesses of God in their times, whose names are sweet and precious to all that fear God) who although their judgement ran in the common stream, viz. That Magistrates were keepers of the 2 Tables, defendors of the Faith against Heretics, and notwithstanding what ever they have written for defence of their judgements, yet the light of truth so evidently shined upon their souls in this Scripture, that they absolutely denied the 13 of the Romans to concern any matter of the first Table.  Truth. 
First, I shall produce that excellent servant of God, 
Calvin's judgement of Rom. 13.  Calvin, who upon this 13 to the Romans writes; Tot a autem haec disputatio est de civilibus praefecturis: It aque, frustr á inde sacrilegam suam tyrannidem stabilire mosiuntur qui Dominatum in conscientias exerceant. But (saith he) this whole discourse concerneth civil Magistrates, and therefore in vain do they who exercise power over consciences, go about from this place to establish their sacrilegious tyranny.  Peace. 
I know how far most men (and especially the sheep of jesus will ●lie from the thought of exercising tyranny over conscience) that happily they will disclaim the dealing of all with men's consciences: Yet if the Acts and Statutes which are made by them concerning the worship of God be attended to; their profession (and that out of zeal according to the pattern of that ceremonial and figurative state of Israel) to suffer no other Religion nor worship in their Territories, 
God's people loath to be found, yet proved persecutors.  but one; their profession and practice to defend their Faith from reproach and blasphemy of Heretics by Civil weapons, and all that from this very 13 of the Romans; I say if these particulars and others be with fear and trembling in the presence of the most High examined; the wonderful deceit of their own hearts shall appear unto them, and how guilty they ●ill appear to be of wrestling this Scripture before the Tribunal of the most High.  Truth. 
Again Calvin speaking concerning fulfilling of the Law by love, writes thus on the same place: Sed Pauls● in totam 〈◊〉 respic● tantum de officiis lequitur, quae nobis erg●● 〈◊〉 demand●n●ur à lig●: That is, Paul hath not respect unto the whole Law, he speaks only of those duties which the Law commands towards our neighbours, and it is manifest, that in this place by our neighbours he means high and low, Magistrates and subjects, unto whom we ought to walk by the rule of love, paying unto every one their due.  
Again, Caeterùm Paulus hic tantùm memînit secundae Tabulae quia de ea tantum erat quaestio. But Paul here only mentioneth the second Table, because the question was only concerning that.  
And again, 
Caelvin confesseth that the first Table concerning God's worship, is not here in Rom. 13. touched.  Quod autem repetit complementum legis esse dilectionem, intellige (ut prius) de ea legis parte quod hominum societatem spectat: Prior enim legis tabula quae est de cultu Dei minimé hic attingitur: But in that he repeateth that love is the fulfilling of the Law, understand as before, that he speaks of that part of the Law which respects humane society; for the first Table of the Law which concerneth the Worship of God is not in the least manner here touched.  
After Calvin, his successor in Geneva that holy and learned Beza 
Beza upon Rom. 13.  upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if there be any other Commandment it is summed up in this, Thou shalt love thy neighbour as thy self, writes thus: Tota lex nihil aliud quám amorem Dei & proximi praecipit, sed tamen cum Apostolus hoc Ioco de mutuis hominum officiis disserat, legis vocabulum ad secundam Tabulam restringendam puto.  
The whole Law (saith he) commands nothing else but the love of God, and yet nevertheless since the Apostle in this place discourseth of the duties of men one toward another, I think this term law ought to be restrained to the second Table.   

CHAP. XLVIII.  Peace. 
I Pray now proceed to the second Argument from this Scripture against the use of civil weapons in matters of Religion and spiritual worship.  Truth. 
The Spirit of God here commands subjection and obedience to higher Powers, even to the Roman Emperors and all subordinate Magistrates; and yet the Emperors and Governors under them were strangers from the life of God in Christ, yea most averse and opposite, yea cruel and bloody Persecutors of the name and Followers of jesus: and yet unto these is this subjection and obedience commanded. Now true it is, that as the civil Magistrate is apt not to content himself with the majesty of an earthly Throne, Crown, Sword, Sceptre, but to seat himself in the Throne of David in the Church: So God's people (and it may be in Paul's time) considering their high and glorious preferment and privileges by jesus Christ, were apt to be much tempted to despise Civil Governors, especially such as were ignorant of the Son of God, and persecuted him in his servants.  
Now than I argue, 
Paul writes not to the Roman Governors to defend the truth, and to punish heretics.  if the Apostle should have commanded this subjection unto the Roman Emperors and Roman Magistrates in spiritual causes, as to defend the truth which they were no way able to discern, but persecuted, (and upon trust from others no Magistrate (not persuaded in his own conscience) is to take it.)  
Or else to punish Heretics, whom then also they must discern and judge, or else condemn them as the jews would have Pilate condemn the Lord jesus upon the sentence of others, I say if Paul should have (in this Scripture) put this work upon these Roman Governors, and commanded the Churches of Christ to have yielded subjection in any such matters, he must (in the judgement of all men) have put out the eye of Faith and Reason and Sense at once.   

CHAP. XLIX.  Peace. 
IT is said by some, Why then did Paul himself, Act. 25. appeal to Caesar, unless that Caesar (though he was not, yet) he ought to have been a fit judge in such matters?  Truth. 
I answer, if Paul in this Appeal to Caesar, 
Paul's appeal to Caesar discussed.  had referred and submitted simply and properly the cause of Christ, his Ministry and Ministration to the Roman Emperor's Tribunal, knowing him to be an Idolatrous stranger from 〈◊〉 true God, 
If Paul had appealed to Caesar in spiritual things, he had committed 5. evils.  and a Lion-like bloody persecutor of the Lord jesus, the Lamb of God, I say let it be considered whether or no he had committed these 5. Evils.  
The first against the dimmest light of Reason in appealing to darkness to judge light, to unrighteousness to judge righteousness, the spiritually blind, to judge and end the controversy concerning heavenly colours.  
Secondly, against the cause of Religion, which if condemned by every inferior Idolater, must needs be condemned by the Caesars themselves, who (Nabuchadnezzar-like) set up their State-images or Religions, commanding the World's uniformity of worship to them.  
Thirdly, against the holy State and Calling of the Christians themselves, who (by virtue of their subjection to Christ) even the least of them are in spiritual things above the highest Potentates or Emperors in the world, who continue in enmity against, or in an ignorant natural state without Christ jesus. This honour or high exaltation above all his Holy ones, to bind (not literally but spiritually) their Kings in Chains, and their Nobles in Links of Iron, Psal. 49.  
Fourthly, against his own Calling, Apostleship, or office of Ministry, unto which Caesar himself and all Potentates (in spiritual and soul matters) ought to have submitted: and unto which in controversies of Christ's Church and Kingdom, Caesar himself ought to have appealed, the Church of God being built upon the foundation of the Apostles and Prophets, Ephes. 2. 20.  
And therefore in case that any of the Roman Governors, 
Imperours than themselves if, Christians, subject to the Apostles and Churches in spiritual things.  or the Emperor himself had been humbled and converted to Christianity, by the preaching of Christ, were not they themselves bound to subject themselves unto the power of the Lord jesus in the hands of the Apostles and Churches, and might not the Apostles and Churches have refused to have baptised or washed them into the profession of Christ jesus, upon the apprehension of their unworthiness?  
Or if received into Christian Fellowship, were they not to stand at the Bar of the Lord jesus in the Church, concerning either their opinions or practices, were they not to be cast out and delivered unto Satan by the power of the Lord jesus, if after once and twice admonition they persist obstinate, as faithfully and impartially, as if they were the meanest in the Empire: Yea, although the Apostles, the Churches, the Elders or Governors thereof were poor and mean despised persons in civil respects, and were themselves bound to yield all faithful and loyal obedience to such Emperors and Governors in Civil things.  
Were they not (if Christians) bound themselves to have submitted to these spiritual decrees of the Apostles and Elders, as well as the lowest and meanest members of Christ, Act. 16? And if so, how should Paul appeal in spiritual things to Caesar, or write to the Churches of jesus to submit in Christian or Spiritual matters?  
Fifthly, if Paul had appealed to Caesar in spiritual respects, he had greatly profaned the holy name of God in holy things, in so improper and vain a prostitution of spiritual things to carnal and natural judgements, which are not able to comprehend spiritual matters, which are alone spiritually discerned, 1 Cor. 2.  
And yet Caesar (as a civil supreme Magistrate) ought to defend Paul from Civil violence, 
Lawful appeals in civil things to Civil Magistrates.  and sta●derous accusations about sedition, mutiny, civil disobedience, etc. And in that sense who doubts but God's people may appeal to the Roman Caesar, an Egyptian Pharach, a Philistian Abimelecke, an Assyrian Nabuchadnezzar, the great Mogul, Prester john, the great Turk, or an Indian Sachim?   

CHAP. L.  Peace. 
WHich is the third Argument against the civil Magistrates power in spiritual and soul matters out of this Scripture, Rom. 13?  Truth. 
I dispute from the nature of the Magistrates weapons, vers. 4. He hath a sword (which he bears not in vain) delivered to him, as I acknowledge from God's appointment in the free consent and choice of the subjects for common good.  
We must distinguish of swords.  
We find four sorts of swords mentioned in the New Testament. 
Four sorts of swords mentioned in the New Testament.   
First, the sword of persecution, which Herod stretched forth against james, Act. 12.  
Secondly, the sword of God's Spirit, expressly said to be the Word of God, Ephes. 6. A sword of two edges carried in the mouth of Christ, Rev. 1. which is of strong and mighty operation, piercing between the bones and the marrow, between the soul and the spirit, Heb. 4.  
Thirdly, the great sword of War and Destruction, given to him that rides that terrible Red Horse of War, so that he takes Peace from the Earth, and men kill one another, as is most lamentably true in the slaughter of so many hundred thousand souls within these few years in several parts of Europe, our own and others.  
None of these 3 swords are intended in this Scripture:  
Therefore, fourthly, there is a Civil sword, 
The Civil Sword.  called the Sword of Civil justice; which being of a material civil nature, for the defence of Persons, Estates, Families, Liberties of a City or Civil State, and the suppressing of uncivil or injurious persons or actions by such civil punishment, It cannot according to its utmost reach and capacity (now under Christ, when all Nations are merely civil, without any such typical holy respect upon them, as was upon Israel a national Church) I say, cannot extend to spiritual and Soul-causes, Spiritual and Soul punishment, which belongs to that spiritual sword with two edges, the soule-piercing (in soule-saving or soul-killing) the Word of God.   

CHAP. LII.  Truth. 
A Fourth Argument from this Scripture I take in the 6. verse, 
Tribute, Custom, etc. merely civil recompenses for civil work.  from Tribute, custom, etc. which is a merely civil Reward or Recompense for the Magistrates work. Now as the wages are, such is the work: But the wages are merely civil, Custom, Tribute, etc. not the contributions of the Saints or churches of Christ (proper to the Spiritual and Christian state) and such work only must the Magistrate attend upon, as may properly deserve such civil wages, reward or recompense.  
Lastly, 
Magistrates called by God God's Ministers.  that the Spirit of God never intended to direct or warrant the Magistrate to use his Power in spiritual affairs and Religious worship: I argue, from the term or title it pleaseth the wisdom of God to give such Civil officers, to wit, (vers. 6.) God's Ministers.  
Now at the very first blush, no man denies a double Ministry.  
The one appointed by Christ jesus in his Church, to gather, to govern, receive in, cast out, 
The spiritual Ministry.  and order all the affairs of the Church, the House, City or Kingdom of God, Ephes. 4. 1 Cor. 12.  
Secondly, a Civil Ministry or office, 
The civil Ministry or service.  merely humane and civil, which Men agree to constitute (called therefore an humane creation, (1 Pet. 2.) and is as true and lawful in those Nations, Cities, Kingdoms, etc. which never heard of the true God, nor his holy Son jesus, as in any part of the World beside, where the Name of jesus is most taken up.  
From all which premises, viz. that the scope of the Spirit of God in this Chapter is to handle the matters of the second Table (having handled the matters of the first in the 12.) since the Magistrates of whom Paul wrote, were natural, ungodly, persecuting, and yet lawful Magistrates, and to be obeyed in all lawful Civil things.  
Since all Magistrates are Gods Ministers, essentially civil, bounded to a civil work, with civil weapons or instruments, and paid or rewarded with civil rewards. From all which, I say, I undeniably collect, that this Scripture is generally mistaken, and wrested from the scope of God's Spirit, and the nature of the place, and cannot truly be alleged by any for the Power of the Civil Magistrate to be exercised in spiritual and Soule-matters.   

CHAP. LII.  Peace. 
AGainst this I know many object out of the 4. verse of this Chapter, 
What is to b● understood b● Evil, Rom. 13 4.  that the Magistrate is to avenge or punish Evil: from whence is gathered, that Heresy, false Christ's, false Churches, false Ministeries, false Seals, being evil, aught to be punished Civilly, etc.  Truth. 
I answer, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally opposed to Civil Goodness or Virtue in a Commonwealth, and not to Spiritual Good or Religion in the Church.  
Secondly, I have proved from the scope of the place, that here is not intended Evil against the Spiritual or Christian Estate, handled in the 12 Chap. but Evil against the Civil State, in this 13. properly falling under the cognizance of the Civil Minister of God, the Magistrate, and punishable by that civil sword of his, as an incivility, disorder, or breach of that civil order, peace and civility, unto which all the Inhabitants of a City, Town, or Kingdom oblige themselves.  Peace. 
I have heard that the Elders of the New-English Churches, (who yet out of this 13 Rom. maintain Persecution) grant that the Magistrate is to preserve the peace and welfare of the State, and therefore that he ought not to punish such sins as hurt not his peace. In particular, they say, the Magistra●e may not punish secret sins in the Soul: Nor such sins as are yet handling in the Church in a private way: Nor such sins which are private in Families; and therefore they say, the Magistrate transgresteth to prosecute complaints of children against their parents, servants against masters, wives against husbands, (and yet this proper to the Civil State) Nor such sins as are between the Members and Churches themselves.  
And they confess, that if the Magistrate punish, and the Church punish, there will be a greater Rent in their Peace.  Truth. 
From thence (sweet Peace) may we well observe, 
Some give to the Magistrate what is not his, and take from him that which is proper to him.   
First, the Magistrate is not to punish all Evil, according to this their confession.  
The distinction of private and public Evil will not here avail, because such as urge that term Evil, viz, that the Magistrate is to punish Evil, urge it strictly, eo nomine, because Heresy, Blasphemy, false Church, false Ministry is evil, as well as Disorder in a Civil State.  
Secondly, I observe, how they take away from the Magistrate that which is proper to his cognisance, as the complaints of servants, children, wives, against their parents, masters, husbands, etc. (Families as families, being as stones which make up the common building, and are properly the object of the Magistrates care, in respect of Civil Government, Civil order and obedience.)   

CHAP. LIV.  Peace. 
I Pray now (last) proceed to the Authors Reason why Christ's Disciples should be so far from persecuting, that they ought to bless them that curse them, and pray for them that persecute them, because of the freeness of God's grace, and the deepness of his Counsels, calling them that are Enemies, Persecutors, No people, to become meek Lambs, the sheep and people of God, according to 1 Pet. 2. 20. You which were not a people, are now a people, etc. and Matth. 20. 6. Some come at the Last hour, which if they were cut off because they came not sooner, would be prevented, and so should never come.  
Unto this Reason the Answerer is pleased thus to reply:  
First in general; We must not do Evil, that Good may come thereof.  
Secondly, in particular, he affirmeth, that it is evil to tolerate seditious evil doers, seducing Teachers, scandalous livers: 
Toleration discussed. Upon this point hath Mr. John Goodwin excellently of late discoursed.  and for proof of this he quotes Christ's reproof to the Angel of the Church at Pergam●s, for tolerating them that hold the doctrine of Balaam; and against the Church of Thiatyra, for tolerating jesabel to teach and seduce, Revel. 2. 14. 20.  Truth. 
I answer, first, by assenting to the general Proposition, that it is most true, like unto Christ Jesus himself, a sure foundation, 1 Cor. 3. Yet what is built upon it, I hope (by God's assistance) to make it appear is but hay and stubble, dead and withered, not suiting that golden foundation, nor pleasing to the Father of mercies, nor comfortable to the Souls of men.  
It is evil (saith he) to tolerate notorious evil doers, seducing Teachers, scandalous livers.  
In which speech I observe 2 evils:  
First that this Proposition is too large and general, because the Rule admits of exception, and that according to the will of God.  
1. It is true, that Evil cannot alter its nature, but it is always Evil, as darkness is always darkness, yet  
2. It must be remembered, that it is one thing to command, 
Evil is always Evil, yet permission of it may in case be good.  to conceal, to council, to approve Evil, and another thing to permit and suffer Evil with protestation against it, or dislike of it, at least without approbation of it.  
Lastly, this sufferance or permission of Evil is not for its ownsake, but for the sake of Good, which puts a respect of Goodness upon such permission.  
Hence it is, that for Gods own Glory sake (which is the highest Good) he endures, that is, permits or suffers the Vessels of Wrath, Rom. 9 And therefore although he be of pure eyes, and can behold no iniquity, yet his pure eyes patiently and quietly beholds and permits all the idolatries and profanations, all the thefts and rapines, all the whoredoms and abominations, all the murders and poison; and yet I say, for his glory sake he is patient, and long permits.  
Hence for his people's sake (which is the next Good in his Son) he is oftentimes pleased to permit and suffer the wicked to enjoy a longer reprieve. Therefore he gave Paul all the lives that were in the ship, Acts 27.  
Therefore he would not so soon have destroyed Sodom, but granted a longer permission, had there been but 10 righteous, Gen. 19 Therefore, jerem. 5. had he found some to have stood in the gap, he would have spared others. Therefore gave he jesabel a time or space, Revel. 2.  
Therefore for his Glory sake hath he permitted longer great sinners, who afterward have perished in their season, as we see in the case of Ahab, the Ninevites and Amorites. etc.  
Hence it pleased the Lord not only to permit the many evils against his own honourable ordinance of Marriage in the world, 
Deut. 24.  but was pleased after a wonderful manner to suffer that sin of many wives in Abraham, jacob, David, Solomon, yea with some expression which seem to give approbation, as 2 Sam. 12.  Peace. 
It may be said, this is no pattern for us, because God is above Law, and an absolute Sovereign.  Truth. 
I answer, although we find him sometime dispensing with his Law, yet we never find him deny himself, or utter a falsehood: And therefore when it crosseth not an absolute Rule to permit and tolerate (as in the case of the permission of the souls and consciences of all men in the world, I have shown and shall show further it doth not) it will not hinder our being holy as he is holy in all manner of conversation.   

CHAP. LIV.  Peace. 
IT will yet be said, it pleaseth God to permit Adulteries, Murders, Poisons: God suffers men like fishes to devour each other, Habac. 1. the wicked to flourish, jer. 12. yea sends the Tyrants of the world to destroy the Nations, and plunder them of their riches, Isa. 10. Should men do so, the world would be a Wilderness, and beside we have command for zealous execution of Justice impartially, speedily.  Truth. 
I answer, 
Two sorts of commands both by Moses and Christ.  we find two sorts of commands both from Moses and from Christ, the two great Prophets and Messengers from the living God, the one the type or figure of the later: Moses gave positive Rules both spiritual and civil, yet also he gave some not positive but permissive for the common good: So the Lord jesus expoundeth it.  
For, whereas the pharisees urged it, that Moses commanded to give a Bill of Divorcement and to put away: the Lord jesus expoundeth it, Moses for the hardness of your heart suffered or permitted, Math. 19 17, 18. 
Math 16. 17. 18.   
This was a permissive 
The permission of divorce in Israel.  command universal to all Israel, for a general good, in preventing the continual fires of Dissensions & Combustions in families (yea it may be Murders, Poisons, Adulteries which that people (as the wisdom of God foresaw) was apt out of the hardness of their heart to break out into, were it not for this preventing permission.  
Hence it was that for a further public good sake, and the public safety, David permitted joab, a notorious malefactor, and Shimei and Adonijah, etc. And civil States and Governors in like cases have and do permit and suffer what neither David nor any civil Governor ought to do or have done, were it not to prevent the hazard of the whole, in the shedding of much innocent blood (together with the nocent) in civil combustions.  Peace. 
It may be said, joab, Shimei, Adonijah, etc. were only (as it were) reprived for a time, and proves only that a season ought to be attended for their punishment.  Truth. 
Answ. I answer, I produce not these instances to prove a permission of Tares (Antichristians, Heretics) which other Scriptures abundantly prove, but to make it clear (against the Answerers' allegation, that even in the civil State permission of notorious evil doers, even against the civil State, is not disapproved by God himself, and the wisest of his servants in its season.   

CHAP. LV.  Truth. 
I Proceed. 
Usury in a Commonweal or Civil State lawfully permitted.  Hence it is that some Generals of Armies, and Governors of Cities, Towns, etc. do, and (as those former instances prove) lawfully permit some evil persons and practices. As for instance, in the civil State, Usury, for the preventing of a greater evil in the civil Body, as stealing, robbing, murdering, perishing of the poor, and the hindrance or stop of commerce and dealing in the Commonwealth. Just like Physicians, wisely permitting noisome humours, and sometimes diseases, when the cure or purging would prove more dangerous to the destruction of the whole, a weak or crazy body, and specially at such a time.  
Thus in many other instances it pleased the Father of lights the God of Israel, to permit that people, especially in the matter of their demand of a King, 
Permission of the Tares in the field of the world for a twofold good.  (wherein he pleaded that himself as well as Samuel was rejected.)  
This ground, to wit, for a common good of the whole, is the same with that of the Lord jesus commanding the Tares to be permitted in the World, because otherwise the good wheat should be endangered to be rooted up out of the Field or World also, as well as the 
1 Of the good Whe●e.  ears: and therefore for the good sake the Tares, which are indeed evil, were to be permitted: Yea and for the general good of the whole world, the field itself, 
2 Of the whole world, ●he field itself.  which for want of this obedience to that command of Christ, hath been and is laid waste and desolate, with the fury and rage of civil War, professedly raised and maintained (as all States profess for the maintenance of one true Religion (after the pattern of that typical land of Canaan) and to suppress and pluck up these Tares of false Prophets and false Professors, Antichristians, Heretics, etc. out of the world.  
Hence illae lachrymae: hence Germanies, Ireland's, and now England's tears and dreadful desolations, which ought to have been, and may be for the future (by obedience to the command of the Lord jesus, concerning the permission of Tares to live in the world, though not in the Church) I say aught to have been, and may be mercifully prevented.   

CHAP. LVI.  Peace. 
I Pray descend now to the second evil which you observe in the Answerers' position, viz. that it would be evil to tolerate notorious evil doers, seducing teachers, etc.  Truth. 
I say, the evil is, that he most improperly and confusedly joins and couples seducing teachers with scandalous livers.  Peace. 
But is it not true that the world is full of seducing teachers, and is it not true that seducing teachers are notorious evil doers?  Truth. 
I answer: far be it from me to deny either: and yet in two things I shall discover the great evil of this joining and coupling seducing teachers, and scandalous livers as one adequate or proper object of the Magistrates care and work to suppress and punish.  
First, it is not an Homogeneal (as we speak) but an Heterogeneal commixture or joining together of things most different in kinds and natures, as if they were both of one consideration.  
For who knows not but that many seducing teachers, 
Seducing teachers, either Pagan, Jewish or Antichristian, may yet be obedient subjects to the Civil laws.  either of the Paganish, jewish, Turkish, or Antichristian Religion, may be clear and free from scandalous offences in their life, as also from disobedience to the Civil Laws of a State? Yea the Answerer himself hath elsewhere granted, that if the Laws of a Civil State be not broken, the Peace is not broken.  
Again, who knows not that a seducing teacher properly sins against a Church or Spiritual estate and Laws of it, and therefore ought most properly and only to be dealt withal in such a way, and by such weapons as the Lord jesus himself hath appointed gainsayers, opposites and disobedients (either within his Church or without) to be convinced, repelled, resisted, and slain withal.  
Whereas scandalous offenders against Parents, 
Scandalous livers against the Civil state who they are.  against Magistrates in the 5 Command. and so against the life, chastity, goods or good name in the rest, is properly transgression against the Civil State and Commonweal, or the worldly state of Men: And therefore consequently if the World or Civil State ought to be preserved by Civil Government or Governors; such scandalous effendours ought not to be tolerated, but suppressed according to the wisdom and prudence of the said Government.  
Secondly, as there is a fallacious conjoying and confounding together persons of several kinds and natures, differing as much as Spirit and Flesh, Heaven and Earth each from other. So is there a silent and implicit justification to all the unrighteous and cruel proceedings of jews and Gentiles against all the Prophets of God, the Lord jesus Himself, and all His Messengers and Witnesses, whom their Accusers have ever so coupled and mixed with notorious evil doers and scandalous livers.  
Elijah was a troubler of the State; jeremy weakened the hand of the people: yea Moses made the people neglect their work: the jews built the Rebellious and bad City: the three Worthies regarded not the command of the King: Christ jesus deceived the people, was a conjurer and a traitor against Caesar in being King of the ●ewes (indeed He was so spiritually over the true Jew the Christian) therefore He was numbered with notorious evil doers, and nailed to the Gallows between two Malefactors.  
Hence Paul and all true Messengers of jesus Christ are esteemed seducing and seditious teachers and turners of the World upside down: Yea and to my knowledge (I speak with honourable respect to the Answerer, so far as he hath laboured for many Truths of Christ) the Answerer himself hath drunk of this cup to be esteemed a seducing Teacher.   

CHAP. LVII.  Peace. 
YEa but he produceth Scriptures against such toleration, and for persecuting men for the cause of conscience: Christ (saith he) had something against the Angel of the Church of Pergamus for tolerating them that held the doctrine of Balaam, and against the Church of Thiatira for tolerating jesabel to teach and seduce, Rev. 2. 14. 20.  Truth. 
I may answer with some admiration and astonishment how it pleased the Father of lights, and most jealous God to darken and veil the eye of so precious a man, as not to seek out and propose some Scriptures (in the proof of so weighty an assertion) as at least might have some colour for an influence of the Civil Magistrate in such cases: for  
First, 
Toleration. Rev. 2. 14. 20. examined.  he saith not that Christ had aught against the City Pergamus, (where Satan had his throne Rev. 2.) but against the Church at Pergamus, in which was set up the Throne of Christ.  
Secondly, Christ's Charge is not against the Civil Magistrate of Pergamus, but the Messenger or Ministry of the Church in Pergamus.  
Thirdly, I confess so far as Balaams or jesabels' doctrine maintained a liberty of corporal fornication, it concerned the City of Pergamus and Thiatira, and the Angel or Officers of those Cities to suppress not only such practices, but such Doctrines also, as the Roman Emperor justly punished Ovid the Poet, for teaching the wanton Art of Love, leading to and ushering on lasciviousness and uncleanness.  
4. Yet so far as Balaams' teachers or jesabel did seduce the members of the Church in Pergamus or Thiatira, to the worship of the Idolaters in Pergamus or Thiatira (which will appear to be the case) I say so far I may well and properly answer, as himself answered before those Scriptures, brought from Luc. 9 & 2 Tim. 2. to prove patience and permission to men opposite, viz. These Scriptures (saith he) are directions to Ministers of the Gospel, and in the end of that passage he adds, Much less do they speak at all to Civil Magistrates.  
Fifthly, Either these Churches and the Angels thereof had power to suppress these doctrines of Balaam, 
Christ Ministers & Churches have power sufficient from Christ to suppress Balaam and jesabel seducing to false worship.  and to suppress jesabel from teaching, or they had not:  
That they had not cannot be affirmed, for Christ's Authority is in the hands of his Ministers and Churches, Matth. 16. & 18. & 1 Cor. 5.  
If they had power, as must be granted, than I conclude sufficient power to suppress such persons, who ever they were that maintained Balaams doctrine in the Church at Pergamus, although the very Magistrates themselves of the City of Pergamus, (if Christians) and to have suppressed jesabel from teaching and seducing in the Church had she been Lady, Queen, or Empress, if there were no more but teaching without hostility: And if so, all power and authority of Magistrates and Governors of Pergamus and Thiatira, and all submitting or appealing to them, in such cases, must needs fall as none of Christ's appointment.  
Lastly, From this perverse wresting of what is writ to the Church and the Officers thereof, as if it were written to the Civil State and Officers thereof; all may see how since the Apostasy of Antichrist, 
The Christian world hath swallowed up Christianity.  the Christian World (so called) hath swallowed up Christianity, how the Church and civil State, that is the Church and the World are now become one flock of jesus Christ; Christ's sheep, and the Pastors or Shepherds of them, all one with the several unconverted, wild or tame Beasts and cattle of the World and the civil and earthly governor's of them: The Christian Church or Kingdom of the Saints, that stone cut out of the mountain without hands, Daniel 2. now made all one with the mountain or Civil State, the Roman Empire, from whence it is cut or taken: Christ's lilies, garden and love, all one with the thorns, the daughters and wilderness of the World, out of which the Spouse or Church of Christ is called, and amongst whom in civil things for a while here below, she must necessarily be mingled and have converse, unless she will go out of the World (before Christ jesus her Lord and Husband send for her home into the Heavens, 1 Cor. 5. 10.)   

CHAP. LVIII.  Peace. 
HAving thus (by the help of Christ) examined those Scriptures or writings of truth, 
The second head of Reasons against such persecution, viz. the profession of famous Princes, K. James, Steven of Poland, and K. of Bohemia.  brought by the Author against Persecution, and cleared them from such veils & mists wherewith Mr. Cotton hath endeavoured to obscure & darken their light: I pray you now (by the the same gracious assistance) proceed to his answer to the second head of Reasons from the profession of famous Princes against persecution for conscience, K. james, Steven of Poland, K. of Bohemia, unto whom the Answerer returneth a treble answer.  
First, saith he, 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 judgement of the truth of it, but yet restrained he may be from blaspheming the truth, and from seducing any unto pernicious error.  Truth. 
This first answer consists of a repetition and enumeration of such grounds or conclusions, as Mr. Cotton in the entrance of this Discourse laid down, and I believe that (through the help of God) in such replies as I have made unto them, I have made it evident what weak foundations they have in the Scriptures of truth; 
Isa. 40 6. 2 Pet. 2.  as also that, when such conclusions (excepting the first) as grass, and the flower of the grass shall sade, that holy Word of the Lord, which the Author against such persecution produced, and I have cleared, shall stand for ever, even when these Heavens and Earth are burnt.  Peace. 
His second answer is this: What Princes profess and practice 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.   

CHAP. LIX.  
VNnto those excellent and famous speeches of those Princes worthy to be written in golden letters or rows of Diamonds upon all the gates of all the Cities and Palaces in the World, the Answerer (without any particular reply) returns two things.  Truth. 
First, that Prince's profession and practice is no rule of conscience: 
Mr. Cottons unequal dealing with Princes.  unto this as all men will subscribe, so may they also observe how the Answerer deals with Princes.  
One while they are the nursing Fathers of the Church, not only to feed, but also to correct, and therefore consequently bound to judge what is true feeding and correcting: and consequently all men are bound to submit to their feeding and correcting.  
Another while, when Princes cross Mr. Cottons judgement and practice, than it matters not what the profession and practice of Princes is; for (saith he) their profession and practice is no Rule to Conscience.  
I ask then, unto what Magistrates or Princes will themselves or any so persuaded submit, as unto keepers of both Tables, as unto the Antitypes of the Kings of Israel and judah, and nursing Fathers and Mothers of the Church?  
First, will it not evidently follow, that by these Tenants they ought not to submit to any Magistrates in the world in these cases, but to Magistrates just of their own conscience: and  
Secondly, that all other Consciences in the world (except their own) must be persecuted by such their Magistrates?  
And lastly, is not this to make Magistrates but steps and stirrups to ascend and mount up into their rich and honourable Seats and Saddles; I mean great and settled maintenances, which neither the Lord jesus, nor any of his first Messengers, the true patterns, did ever know?   

CHAP. LX.  Truth. 
IN the second place he saith that Princes out of State policy tolerate what suits not with Christianity, and out of State necessity tolerate (●s David did joab) against their wills.  
To which I answer,  
First, that although with him in the first I confess that Princes may tolerate that out of State policy which will not stand with Christianity, 
The Answerer a knowledgeth a necessity of some toleration.  yet in the second he must acknowledge with me, that there is a necessity sometime of State Toleration, as in the case of joab, and so his former affirmation generally laid down [viz. that it is evil to tolerate seducing Teachers, or scandalous livers] was not duly weighed in the Balance of the Sanctuary, 
Christ Jesus the deepest politician that ever was, and yet he commands a toleration of Antichristians.  and is too light.  
Secondly, I affirm that that State policy and State necessity, which (for the peace of the State and preventing of Rivers of civil Blood) permits the Consciences of men, will be found to agree most punctually with the Rules of the best Politician that ever the World saw, the King of Kings, and Lord of Lords, in comparison of whom Solomon himself had but a drop of wisdom, compared to Christ's Ocean, and was but a Farthing Candle compared with the All and Ever glorious Son of Righteousness.  
That absolute Rule of this great Politician for the peace of the Field, which is the World, and for the good and peace of the Saints, who must have a civil being in the World, I have discoursed of in his command of permitting the Tares, that is, Antichristians or false Christians to be in the Field of the World, growing up together with the true Wheat, true Christians.   

CHAP. LXI.  Peace. 
HIs third Answer is this:  
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 their arrogating the Crown of martyrdom to their sufferings.  
Constantine the Great at the request of the General Council at Nice, banished Arrius, with some of his Fellows, Sozom. lib. 1. Eccles hist. cap 19 20.  
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 reports in Ep. 166. 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 Arrian.  
Queen Elizabeth, as famous for her Government as most of the former, it is well known what Laws she made and executed against Papists: yea and K. 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 calls Puritan, men of more Conscience and better Faith than the Papists whom he tolerated.  Truth. 
Unto this I answer: First, that for mine own part I would not use an argument from the number of Princes, witnessing in profession of practice against Persecution for cause of Conscience; for the truth and faith of the Lord jesus must not be received with respect of faces, 
The Princes of the world seldom take put with Christ.  be they never so high, princely and glorious.  
Precious Pearls and jewels, and far more precious Truth are found in muddy shells and places. The rich Mines of golden Truth lie hid under barren hills, and in obscure holes and corners.  
The most High and Glorious God hath chosen the poor of the World: 
Princes not persecuting are very rare.  and the Witnesses of Truth (Rev. 11.) are clothed in sackcloth, not in Silk or Satin, Cloth of Gold, or Tissue: and therefore I acknowledge, if the number of Princes professing persecution be considered, it is rare to find a King, Prince or Governor like Christ jesus the King of Kings, and Prince of the Princes of the Earth, and who tread not in the steps of Herod the Fox, or Nero the Lion, openly or secretly persecuting the name of the Lord jesus; such were Saul, jeroboam, Ahab, though under a mask or pretence of the name of the God of Israel.  
To that purpose was it a noble speech of Buchanan, 
buchanan's Item to King james.  who lying on his deathbed sent this Item to King james: Remember my humble service to his Majesty, and tell him that Buchanan is going to a place where few Kings come.   

CHAP. LXII.  Truth. 
SEcondly, I observe how inconsiderately (I hope not willingly) he passeth by the Reasons and Grounds urged by those three Princes for their practices; for as for the bare examples of Kings or Princes, they are but like shining Sands, or guilded Rocks, giving no solace to such as make woeful shipwreck on them.  
In K. james his Speech he passeth by that Golden Maxim in Divinity, 
King james his sayings against persecution.  that God never loves to plant his Church by Blood.  
Secondly, that Civil Obedience may be performed from the Papists.  
Thirdly, in his observation on Revel 20. that true and certain note of a false Church, to wit, persecution: The wicked are besiegers, the faithful are besieged.  
In K. Steven of Poland his Speech, 
King Steven of Poland his speech against Persecution.  he passeth by the true difference between a Civil and a Spiritual Government: I am (said Steven) a Civil Magistrate over the bodies of men, not a spiritual over their souls.  
Now to confound these, is Babel; and Jewish it is to seek for Moses, and bring him from his grave (which no man shall find, for God buried him) in setting up a national state or Church in a land of Canaan, which the great Messiah abolished at his coming.  
Thirdly, he passeth by in the speech of the King of Bohemia, that foundation in Grace and Nature, to wit, that Conscience ought not to be violated or forced: and indeed it it is most true, that a Soul or spiritual Rape 
Forcing of Conscience is a Soul rape.  is more abominable in God's eye, then to force and ravish the Bodies of all the Women in the World.  
Secondly, that most lamentably true experience of all Ages, which that King observeth, viz. that persecution for cause of Conscience 
Persecution for conscience, the Launcet that letteth blood Kings & Kingdoms.  hath ever proved pernicious, being the causes of all those wonderful innovations of, or changes in the Principalities● and mightiest Kingdoms of Christendom. He that reads the Records of Truth and Time with an impartial eye, shall find this to be the Launcet that hath pierced the veins of Kings and Kingdoms, of Saints and Sinners, and filled the streams and Rivers with their blood.  
Lastly, 
All spiritual Whores are bloody.  that King's observation of his own time,, viz. that Persecution for cause of Conscience, was practised most in England, and such places where Popery reigned, implying (as I conceive) that such practices commonly proceed from that great whore the Church of Rome, whose Daughters are like their Mother, and all of a bloody nature, as most commonly all Whores be.   

CHAP. LXIII.  
NOw thirdly, in that the Answerer observeth, that amongst the Roman Emperors, they that did not persecute, were julian the Apostate, and Valens the Arrian; whereas the good Emperors, Constantine, Gratian, Valentinian, and Theodosius, they did persecute the Arrians, Donatists, etc.  
Answ. It is no new thing for godly and eminently godly men, 
The Godly somotimes evil actors, and the Ungodly good actors. polygamy, or the many wives of the Fathers.  to perform ungodly actions: nor for ungodly persons, for wicked ends to act what in itself is good and righteous.  
Abraham, jacob, David Solomon, etc. (as well as Lamech, Saul, etc.) lived in constant transgression against the institution of so holy and so ratified a Law of Marriage, etc. and this not against the light and checks of conscience, (as other sins are wont to be recorded of them) but according to the dictate and persuasion of a Resolved Soul and Conscience.  
David out of zeal to God, 
David's advancing of God's Worship against God's Order.  with 30 thousand of Israel, and Majestical solemnity, carries up the Ark, contrary to the Order God was pleased to appoint: the issue was both Gods and David's great offence 2 Sam. 6.  
David in his zeal would build an house to entertain his God? what more pious? and what more (in show) seriously consulted, when the Prophet Nathan is admitted Counsellor? 2 Sam. 7.  
And probable it is, that his slaughter of Vriiah was not without a good end, to wit, to prevent the dishonour of God's name, in the discoverrie of his Adultery with Bathsheba: yet David was holy and precious to God still, (though like a jewel fallen into the dirt) whereas K. Ahab, though acting his fasting & humiliation, was but Ahab still, though his Act (in itself) was a duty, and found success with God.   

CHAP. LXIV.  Peace. 
I Have often heard that History reports, and I have heard that Mr. Cotton himself hat affirmed it, that Christianitic fell asleep in Constantine's bosom, and the laps and bosoms of those Emperors professing the name of Christ.  Truth. 
The unknowing zeal of Constantine and other Emperors, 
Constantine and the good Emperors are confessed to have done more hurt to the name and crown of the Lord Jesus, than the persecuting Nero's &c.  did more hurt to Christ jesus his Crown and Kingdom, than the raging fury of the most bloody Nero's. In the persecutions of the later, Christians were sweet and fragrant, like spice pounded and beaten in mortars: But those good Emperors, persecuting some erroneous persons, Arrius, etc. and advancing the professors of some Truths of Christ (for there was no small number of Truths lost in those times) and maintaining their Religion by the material Sword, I say by this means Christianity was eclipsed, and the Professors of it fell asleep, Cant. 5. Babel or confusion was ushered in, and by degrees the Gardens of the Churches of Saints were turned into the wilderness of whole Nations, until the whole World became Christian or Christendom, 
The Garden of the Church and Field of the World made all one by Antichrististianisme.  Revel. 12. & 13.  
Doubtless those holy men, Emperors and Bishops, intended and aimed right, to exalt Christ: but not attending to the Command of Christ jesus, to permit the Tares to grow in the field of the World, they made the Garden of the Church, and Field of the World to be all one; and might not only sometimes in their zealous mistakes persecute good wheat in stead of Tares, but also pluck up thousands of those precious stalks by commotions and combustions about Religion, as hath been since practised in the great and wonderful changes wrought by such Wars in many great and mighty States and Kingdoms, as we heard even now in the Observation of the King of Bohemia.   

CHAP. LXV.  Peace. 
Dear Truth, before you leave this passage concerning the Emperors, I shall desire you to glance your eye on this not unworthy observation, to wit, how fully this worthy Answerer hath learned to speak the roaring language of Lion-like Persecution, far from the purity and peaceableness of the Lamb, which he was wont to express in England. For thus he writes:  
More and greater Princes than these you mention (saith he) have not tolerated Heretics and Schismatics, notwithstanding their pretence of Conscience, and their arrogating the Crown of martyrdom to their sufferings.  Truth. 
Thy tender ear and heart (sweet Peace) endures not such language: 'Tis true, that these terms, Heretics (or wilfully obstinate) and Schismatics (or Renders) are used in Holy Writ: 'tis true also, that such pretend conscience, and challenge the crown of martyrdom to their sufferings: 
The language of Persecuters, the wolves and hunters of the World.  Yet since (as King james spoke in his [Mark of a false Church] on Revel. 20.) the Wicked persecute and besiege, and the Godly are persecuted and besieged; this is the common clamour of Persecuters against the Messengers and Witnesses of jesus in all Ages, viz. You are Heretics, Schismatics, factious, seditious, rebellious. Have not all Truth's witnesses heard such reproaches? You pretend conscience; You say you are persecuted for Religion; You will say you are Martyrs?  
Oh it is hard for God's children to fall to opinion and practice of Persecution, without the ready learning the language thereof: And doubtless, that Soul that can so readily speak Babel's language, hath cause to fear that he hath not yet in point of Worship left the Gates or Suburbs of it.  Peace. 
Again, in blaming julian and Valens the Arrian, for tolerating all weeds to grow, he notes their sinful end, that thereby they might choke the vitals of Christianity; and seems to consent (in this and other passages foregoing and following on a speech of Jerome) that the weeds of false Religions tolerated in the world, have a power to choke and kill true Christianity in the Church.  Truth. 
I shall more fully answer to this on Ieromes speech, and show that if the weeds be kept out of the Garden of the Church, the Roses and Lilies therein will flourish, notwithstanding that weeds abound in the Field of the Civil State. 
Christ's Lilies may flourish in his Church, notwithstanding the abundance of weeds (in the world) permitted.  When Christianity began to be choked, it was not when Christians lodged in cold Prisons, but Down beds of ease, and persecuted others, etc.   

CHAP. LXVI.  Peace. 
HE ends this passage with approbation of Q. Elizabeth for persecuting the Papists, and a reproof to King james for his persecuting the Puritans, etc.  Truth. 
I answer, if Queen Elizabeth 
The persecution of Queen Elizabeth and King james compared together.  according to the Answerers Tenent and Conscience, did well to persecute according to her conscience, King james did not ill in persecuting according to his: For Mr. Cotton must grant, that either King james was not fit to be a King, had not the essential qualifications of a King, in not being able rightly to judge who ought to be persecuted, and who not, or else he must confess that King james and all Magistrates must persecute such whom in their Conscience they judge worthy to be persecuted.  
I say it again (though I neither approve Queen Elizabeth or K. james in such their persecutions, yet) such as hold this Tenent of persecuting for Conscience, must also hold that Civil Magistrates are not essentially fitted and qualified for their function and office, except they can discern clearly the difference between such as are to be punished and persecuted, and such as are not.  
Or else if they be essentially qualified, without such a religious spirit of discerning, and yet must persecute the Heretic, the Schismatic, etc. must they not persecute according to their conscience and persuasion. And then doubtless (though he be excellent for Civil Government) may he easily, as Paul did ignorantly, persecute the Son of God, in stead of the Son of perdition.  
Therefore (last) according to Christ jesus his command, Magistrates are bound not to persecute, and to see that none of their subjects be persecuted and oppressed for their conscience and worship, being otherwise subject and peaceable in Civil Obedience.   

CHAP. LXVII.  
IN the second place I answer and ask, what glory to God what good to the souls or bodies of their subjects shall Princes, did these Princes bring in persecuting? etc.  Peace. 
Mr. Cotton tells us in his discourse upon the third Viol, 
In his opening of the 7. Viols, in print. Mr. Cotton confesseth that Queen Elizabeth her persecuting the Papists, had almost ruined the English Nation.  that Queen Elizabeth had almost fired the world in civil combustions by such her persecuting: For, though he bring it in to another end, yet he confesseth that it raised all Christendom in combustion, raised the Wars of 88 and the Spanish Invasion: and he adds (both concerning the English Nation and the Dutch) that if God had not born witness to his people, and their Laws, in defeating the intendments of their enemies against both the Nations, it might have been the ruin of them both.  Truth. 
That those Laws and Practices of Queen Elizabeth raised those combustions in Christendom I deny not: That they might likely have cost the ruin of English and Dutch I grant.  
That it was Gods gracious work in defeating the Intendments of their enemies I thankfully acknowledge. 
The Wars between the Papists and the Protestants.  But that God bore witness to such persecutions and laws for such persecutions I deny, for  
First, event and success come alike to all, and are no Arguments of love or hatred, etc.  
Secondly, the Papists in their wars have ever yet had both in Peace and War victory and dominion; and therefore (if success be the measure) God hath borne witness unto them.  
It is most true what Daniel in his 8. and 11. and 12. Chapters, and john in his Revel. 11. 12. and 13. Chapters write of the great success of Antichrist against Christ jesus for a time appointed.  
Success was various between Charles the fifth and some Germane Princes: 
Eventus omnis 〈…〉.  Philip of Spain and the Low Countries: The French King and his Protestant Subjects, sometimes losing, sometimes winning, interchangeably.  
But most memorable is the famous history of the Waldenses and Albingenses, those famous Witnesses of jesus Christ, who rising from Wald● at Lions in France (1160.) spread over France, 
The wars and success of the Waldensian witnesses against three Popes and their popish Armies.  Italy, Germany, and almost all Countries, into thousands and ten thousands, making separation from the Pope and Church of Rome. These fought many Battles with various success, and had the assistance and protection of divers great Princes against three succeeding Popes and their Armies, but after mutual slaughters and miseries to both sides, the final success of victory fell to the Popedom and Romish Church in the utter extirpation of those famous Waldensian witnesses.  
God's servants are all overcommers when they war with God's weapons in God's cause and Worship: and Revel. 2. and 3. Chapters, seven times is it recorded, 
God's people victorious overcommers, and with what weapons.  To him that overcommeth in Ephesus, To him that overcommeth in Sardis, etc. and Revel. 12. God's servants overcame the Dragon or Devil in the Roman Emperors by three weapons, The blood of the Lamb, The word of their Testimony, and The not loving of their lives unto the death.   

CHAP. LXVIII.  Peace. 
THe Answerer in the next place descends to the third and last Head of Arguments produced by the Author, 
The third head of Arguments from ancient and later writers.  taken from the judgement of ancient and later Writers, yea even of the Papists themselves, who have condemned persecution for conscience sake: some of which the Answerer pleaseth to answer, and thus writeth.  
You begin with Hilary, 
The Christian Church doth not persecute, but is persecuted.  whose testimony without prejudice to the Truth we may admit: 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 he hath been convinced.  Truth. 
In this Answer here are two things.  
First, his confession of the same Truth affirmed by Hilarius, to wit, that the Christian Church doth not persecute, but is persecuted: su●ing wi●h that foregoing observation of King james from Rev. 20.  Peace. 
Yet to this he adds a colour thus: which, saith he, we may admit without prejudice to the truth.  Truth. 
I answer, 
Persecuting 〈◊〉 cannot be Christ's Churches.  if it be a mark of the Christian Church to be persecuted, and of the Antichristian o● false Church to persecute, than those Churches cannot be truly Christian (according to the first institution) which either actually themselves, or by the Civil power of Kings and Princes given to them (or procured by them to fight for them) do persecute such as descent from them or be opposite against them.  Peace. 
Yea, but in the second place he addeth, that to excommunicate an Heretic, is not to persecute, but to punish him for sinning against the light of his own conscience, etc.  Truth. 
I answer, if this worthy Answerer were throughly awaked from the Spouses spiritual slumber, (Cant. 5.) and had recovered from the drunkenness of the great Whore, who intoxicateth the Nations, Revel. 17. It is impossible that he should so answer: for.  
First, 
The nature of excommunication.  who questioneth, whether to excommunicate an Heretic, (this is, an obstinate Gainsayer) as we have opened the word upon Tit. 3.) I say, who questioneth whether that be to persecute? Excommunication being of a spiritual nature, a Sentence denounced by the Word of Christ jesus the Spiritual King of his Church; and a Spiritual kill by the most sharp two-edged Sword of the Spirit, in delivering up the person excommunicate to Satan. Therefore who sees not that his Answer comes not near our Question?  Peace. 
In the Answerers second conclusion (in the entrance of this Discourse) he proves persecution against an Heretic for sinning against his conscience, and quotes Tit. 3. 10. which only proves (as I have there made it evident) a Spiritual rejecting or excommunicating from the Church of God, and so comes not near the question.  
Here again he would prove Churches charged to be false, because they persecute: I say he would prove them not to be false, because they persecute not: for, saith he, Excommunication is not Persecution. Whereas the Question is (as the whole discourse, 
What persecution or hunting is.  and Hilaries own amplification of the matter in this speech, and the practice of all Ages testifies) whether it be not a false Church that doth persecute other Churches or Members (opposing her in Spiritual and Church matter) not by Excommunications, but by imprisonments, stocking, whipping, sinning, banishing, hanging, burning, etc. notwithstanding that such persons in Civil obedience and subjection are unreprovable.  Truth. 
I conclude this passage with Hilarius and the Answerer, That the Christian Church doth not persecute; no more than a Lily doth scratch the Thorns, 
Christ's Spouse noiser ●tcher or fighter.  or a Lamb pursue and tear the wolf's, or a Turtle dove hunt the Hawks and Eagles, or a chaste and modest Virgin fight and scratch like whores and harlots.  
And for punishing the Heretic for sinning against his conscience after conviction, which in the second conclusion he affirmeth to be by a civil sword I have at large there answered.   

CHAP. LXIX.  Peace. 
IN the next place he selecteth one passage out of Hilary, (although there are many golden passages there expressed against the use of Civil Earthly Powers in the Affairs of Christ) The passage is this:  
It is true also what he saith that neither the Apostles nor We may propagate Christian Religion by the Sword: 
Who cannot be won by the Word, must not be compelled by the Sword.  but if Pagans cannot he won by the Word, they are not to be compelled by the Sword: Nevertheless this hindereth not (saith he) but if they or any other 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.  Truth. 
In which Answer I observe, first his Agreement with Hilary, that the Christian Religion may not be propagated by the Civil Sword.  
Unto which I reply, and ask then what means this passage in his first answer to the former speeches of the Kings, viz. We acknowledge that none is to be constrained to believe or profess the true Religion, till he be convinced in judgement of the Truth of it: implying 2 things.  
First, that the Civil Magistrate, who is to constrain with the Civil Sword, must judge all the Consciences of their Subjects, whether they be convinced or no.  
Secondly, when the Civil Magistrate discerns that his Subjects consciences are convinced, than he may constrain them vi & armi●, hostily.  
And accordingly, 
Constrain upon Consciences in Old and New England.  the Civil State and Magistracy judging in spiritual things, who knows not what constraint lies upon all consciences in Old and New England, to come to Church, and pay Church duties, which is upon the point (though with a sword of a finer gilt and trim in New England) nothing else but that which he confesseth Hilary saith true, should not be done, to wit, a propagation of Religion by the Sword.  
Again, although he confesseth that propagation of Religion ought not to be by the sword: yet he maintaineth the use of the sword, when persons (in the judgement of the Civil State, for that is implied) blaspheme the true God, and the true Religion, and also seduce others to damnable Heresy and Idolatry. Which because he barely affirmeth in this place, I shall defer my Answer unto the after Reasons of Mr Cotton and the Elders of New English Churches; where Scriptures are alleged, and in that place (by God's assistance) they shall be examined and answered.   

CHAP. LXX.  Peace. 
THe Answerer thus proceeds: Your next Writer is Tertullian, 
Tertullian his speech discussed.  who speaketh to the same purpose in the place alleged by you. His intent is only to restrain Scapula the Roman Governor of Africa, from persecuting the 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 permit them to believe or not to believe at all.  
Which we acknowledge; and accordingly we judge, the English may permit the Indians to continue in their unbelief: nevertheless it will not therefore be lawful to tolerate the worship of Devils or Idols, to the seduction of any from the Truth.  Truth. 
Answ. In this passage he agrees with Tertullian, and gives instance in America of the English permitting the Indians to continue in their unbelief: yet withal he affirmeth it not lawful to tolerate worshipping of Devils, 
The Indians of New England permitted by the English not only to continue ●n their unbele●f (which they can●●●●ure) but also in their f●lse worship which they might by the civil sworrestraine.  or seduction from the Truth.  
I answer, that in New England it is well known that they not only permit the Indians to continue in their unbelief, (which neither they, nor all the Ministers of Christ on Earth, nor Angels in Heaven can help, not being able to work belief) but they also permit or tolerate them in their Paganish worship, which cannot be denied to be a worshipping of Devils, as all false Worship is.  
And therefore consequently according to the same practice, did they walk by Rule and impartially, not only the Indians, but their Countrymen, French, Dutch, Spanish, Persians, Turks, jews, etc. should also be permitted in their Worships, if correspondent in civil obedience.  Peace. 
He adds further, when Tertullian saith, That 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 the 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● Revel. 2.  Truth. 
I answer (passing by that unsound distinction of members of the Church, or those that have given their Names to Christ, which in point of visible profession and Worship will appear to be all one) it is plain,  
First, that Tertullian doth not there speak of private, but of public Worship and Religion.  
Secondly, Although it be true in a Church of Christ, that a false Religion or Worship permitted, will hurt, according to those threats of Christ, Revel. 2. Yet in 2 cases I believe a false Religion will not hurt (which is most like to have been Tertullia's meaning)  
First, 
In a cases a false Religion will not hurt the true Church, or the State.  a false Religion out of the Church will not hurt the Church, no more than weeds in the Wilderness hurt the enclosed Garden, or poison hurt the body when it is not touched or taken, yea and antidotes are received against it.  
Secondly, a false Religion and Worship will not hurt the Civil State, in case the worshippers break no civil Law: and the Answerer (elsewhere) acknowledgeth, that the civil Laws not being broken, civil Peace is not broken: and this only is the Point in Question.   

CHAP. LXXI.  Peace. 
YOur next Author (saith he) Jerome, 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 hinders not, but being so cut down if the Heretic will persist in his Heresy, to the seduction of others, he may be cut off also by the Civil Sword, 
The seducing or infecting of others discussed.  to prevent the perdition of others. And that to be jeromes' 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, Body, mass of Doughty, and Flock, be set on fire with the spark, be putrified with the rotten flesh, soured with the leaven, perish by the scabbed beast.  Truth. 
I answer, 
The Answerer trus●eth not to the sword of the Spirit only in Spiritual causes.  first, he granteth to Tertullian, that Heresy must be cut off with the sword of the Spirit: yet withal he maintaineth a cutting off by a second sword, the sword of the Magistrate; and conceiveth that Tertullian so means, because he quoteth that of the Apostle, A little leaven leaveneth the whole lump.  
Answ. It is no Argument to prove that Tertullian meant a civil sword, by alleging 1 Cor. 5. or Gal. 5. which properly and only approve a cutting off by the sword of the Spirit in the Church, and the purging out of the leaven in the Church in the Cities of Corinth and Galatia.  
And if Tertullian should so mean as himself doth, yet  
First, 
The absolute sufficiency of the sword of the Spirit.  that grant of his, that Heresy must be cut off with the sword of the Spirit, implies an absolute sufficiency in the sword of the Spirit to cut it down, according to that mighty operation of Spiritual weapons, (2 Cor. 10. 4.) powerfully sufficient either to convert the Heretic to God, and subdue his very thoughts into subjection to Christ, or else spiritually to slay and execute him.  
Secondly, it is clear to be the meaning of the Apostle, and of the Spirit of God, not there to speak to the Church in Corinth or Galatia, 
The Church of Christ to be kept pure.  or any other Church, concerning any other dough, or house, or body, or ●lock, but the dough, the body, the house, the ●lock of Christ his Church: Out of which such sparks, such leaven, such rotten flesh and scabbed sheep are to be avoided.  
Nor could the eye of this worthy Answerer ever be so obscured, as to run to a Smith's shop for a Sword of iron and steal to help the Sword of the Spirit, 
A national Church not inst●●●t●d by Christ Jesus.  if the Sun of Righteousness had once been pleased to show him, that a national Church (which elsewhere he professeth against) a state Church (whether explicit, as in Ola England, or implicit, as in New) is not the Institution of the Lord jesus Christ.  
The national typical State-Church of the jews necessarily called for such weapons: 
The national Church of the Jews.  but the particular Churches of Christ in all parts of the World, consisting of jews or Gentiles, is powerfully able by the sword of the Spirit to defend itself, and ●ffend Men or Devils, although the Stat● or Kingdom (wherein such a Church or Churches of Christ are gathered) have neither carnal spear nor sword, etc. 
1 Sam. 13.  as once it was in the national Church of the Land of Canaan.   

CHAP. LXXII.  Peace. 
BReutius (whom you next quote, 
Man hath no power to m●ke laws to bind conscience.  saith he) speaketh not to your cause. We willingly grant you, that man hath no power to make Laws to bind conscience, but this hinders not, but men may see the Laws of God observed which do bind conscience.  Truth. 
I answer, In granting with Breutius that man hath not power to make Laws to bind conscience, he overthrows such his tenant and practice as restrain men from their Worship, according to their Conscience and belief, and constrain them to such worships (though it be out of a pretence that they are convinced) which their own souls tell them they have no satisfaction nor faith in.  
Secondly, whereas he affirmeth that men may make Laws to see the Laws of God observed.  
I answer, as God needeth not the help of a material sword of steel to assist the sword of the Spirit in the affairs of conscience, so those men, those Magistrates, yea that Commonwealth which makes such Magistrates, must needs have power and authority from Christ jesus to sit judge and to determine in all the great controversies concerning doctrine, discipline, government, etc.  
And then I ask, 
Desperate consequences unavoidable.  whether upon this ground it must not evidently follow, that  
Either there is no lawful Commonwealth nor civil State of men in the world, which is not qualified with this spiritual discerning: (and then also that the very Commonweal hath more light concerning the Church of Christ, than the Church itself.)  
Or, that the Commonweal and Magistrates thereof must judge and punish as they are persuaded in their own belief and conscience, (be their conscience Paganish, Turkish, or Antichristian) what is this but to confound Heaven and Earth together, and not only to take away the being of Christianity out of the World, but to take away all civility, and the world out of the world, and to lay all upon heaps of confusion?   

CHAP. LXXIII.  Peace. 
THe like answer (saith he) may be returned to Luther, 
Luther's testimony in this case discussed.  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 unto 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 true profession of the truth, for this is to be done with spiritual weapons, whereby Christians are to be exhorted, not compelled. But this (saith he) 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.  Truth. 
I answer, in this joint confession of the Answerer with Luther, to wit, that the government of the civil Magistrate extendeth no further than over the bodies and goods of their subjects, not over their souls: who sees not what a clear testimony from his own mouth and pen is given, to wit, that either the Spiritual and Church estate, the preaching of the Word, and the gathering of the Church, the Baptism of it, the Ministry, Government and Administrations thereof belong to the civil body of the Commonweal? that is, to the bodies and goods of men, which seems monstrous to imagine: Or else that the civil Magistrate cannot (without exceeding the bounds of his office) meddle with those spiritual affairs.  
Again, 
Mr. Cottons positions evidently proved contradictory to themselves.  necessarily must it follow, that these two are contradictory to themselves: to wit,  
The Magistrate power extends no further than the bodies and goods of the subject, and yet  
The Magistrates must punish Christians for sinning against the light of faith and conscience, and for corrupting the souls of men.  
The Father of Lights make this worthy Answerer and all that fear him to see their wand'ring in this case, not only from his fear, but also from the light of Reason itself, their own convictions and confessions.  
Secondly, in his joint confession with Luther, that the Church doth not use the secular power to compel men to the Faith and Profession of the truth, he condemneth (as before I have observed)  
First, his former Implication, vice that they may be compelled when they are convinced of the truth of it.  
Secondly, their own practice, who suffer no man of any different conscience and worship to live in their jurisdiction, except that he depart from his own exercise of Religion and Worship differing from the worship allowed of in the civil State, yea and also actually submit to come to their Church.  
Which howsoever it is coloured over with this varnish, 
Hearing of the Word of God in a Church estate a part of God's worship.  viz. that men are compelled no further than unto the hearing of the word, unto which all men are bound: yet it will appear that teaching and being taught in a Church estate is a Church worship, as true and proper a Church worship as the Supper of the Lord, Act. 2. 46.  
Secondly, all persons (Papist and Protestant) that are conscientious, have always suffered upon this ground especially, that they have refused to come to each others Church or Meeting.   

CHAP. LXXIV.  Peace. 
THe next passage in the Author which the Answerer descends unto, 
Papists plea for toleration of conscience.  is the testimony of the Papists themselves, a lively and shining testimony from Scriptures alleged both against themselves and all that associate with them (as power is in their hand) in such unchristian and bloody both tenants and practices.  
As for the testimony of the Popish book (saith he) we weight it not, as knowing what ever 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.  Truth. 
I answer, although both writings and practices have been such, yet the Scriptures and expressions of truth alleged and uttered by them, speak loud and fully for them when they are under the Hatches, that for their conscience and religion they should not there be choked and smothered, but suffered to breathe and walk upon the Decks in the air of civil liberty and conversation in the Ship of the commonwealth, upon good assurance given of civil obedience to the civil State.  
Again, if this practice be so abominable in his eyes from the Papists, viz. 
The Protestants partial in the case of persecution.  that they are so partial as to persecute when they sit at Helm, and yet cry out against persecution when they are under the Hatches, I shall beseech the Righteous Judge of the whole world to present as in a Water or Glass (where face answereth to face) the faces of the Papist to the Protestant, answering to each other in the sameness of partiality, both of this doctrine and practice.  
When Mr. Cotton and others have formerly been under hatches, what sad and true complaints have they abundantly poured forth against persecution? How have they opened that heavenly Scripture, Cant 4. 8. Where Christ jesus calls his tender Wife and Spouse from the fellowship with persecutors in their dens of Lions, and mountains of Leopards?  
But coming to the Helm (as he speaks of the Papists) how, both by preaching, writing, Printing, practice, do they themselves (I hope in their persons Lambs) unnaturally and partially express toward others, the cruel nature of such Lions and Leopards?  
O that the God of Heaven might please to tell them how abominable in his eyes are a weight and a weight, 
A false balance in God's matters abominable to God.  a stone and a stone in the bag of weights! one weight for themselves when they are under Hatches, and another for others when they come to Helm.  
Nor shall their confidence of their being in the truth (which they judge the Papists and others are not in) no nor the Truth itself privilege them to persecute others, and to exempt themselves from persecution, because (as formerly.)  
First, 
Sheep cannot h●nt, no not the wolves.  it is against the nature of true Sheep to persecute or hunt the Beasts of the Forest, no not the same Wolves who formerly have persecuted themselves.  
Secondly, if it be a duty and charge upon all Magistrates in all parts of the World to judge and persecute in and for spiritual causes, then either they are no Magistrates who are not able to judge in such cases, or else they must judge according to their Consciences, whether Pagan, Turkish or Antichristian.  
Lastly, 
Pills to purge out the spirit of persecution.  notwithstanding their confidence of the truth of their own way, yet the experience of our Father's errors, our own mistakes and ignorance, the sense of our own weaknesses and blindness in the depths of the prophecies & mysteries of the Kingdom of Christ, and the great professed expectation of light to come which we are not now able to comprehend, may abate the edge, yea sheath up the sword of persecution toward any, especially such as differ not from them in doctrines of repentance, or faith, or holiness of heart and life, and hope of glorious and eternal union to come, but only in the way and manner of the administrations of jesus Christ.   

CHAP. LXXV.  Peace. 
TO close this head of the testimony of Writers, it pleaseth the Answerer to produce a contrary testimony of Austin, Optatus, etc.  Truth. 
I readily acknowledge (as formerly I did concerning the testimony of Princes) that Antichrist is too hard for Christ at votes and numbers: 
Superstition & persecution have had many votes from Gods own people.  yea and believe that in many points (wherein the servants of God these many hundred years have been fast asleep) superstition and persecution have had more suffrages and votes from Gods own people than hath either been honourable to the Lord, or peaceable to their own or the souls of others: Therefore (not to derogate from the precious memory of any of them) let us briefly consider what they have in this point affirmed.  
To begin with Austin: They murder (saith he) souls, and themselves are afflicted in body, and they put men to everlasting death, and yet they complain when themselves are put to temporal death.  
I answer, 
Augustine's saying for persecution examined.  This Rhetorical persuasion of humane wisdom seems very reasonable in the eye of flesh and blood, but one Scripture more prevails with faithful and obedient souls then thousands of plausible and eloquent speeches: in particular,  
First, the Scripture useth soul-killing 
Soulkilling.  in a large sense, not only for the teaching of false prophets and seducers, but even for the offensive walking of Christians, in which respect 1 Cor. 8.) a true Christian may be guilty of destroying a soul for whom Christ died, and therefore by this rule ought to be hanged, burned, etc.  
Secondly, That plausible similitude will not prove that every false teaching or false practice actually kills the soul, as the body is slain, and slain but once, for souls infected or bewitched may again recover, 1 Cor. 5. Gal. 5. 2 Tim. 2. etc.  
Thirdly, for soule-killings, yea also for soule-wounding and grievings, Christ jesus hath appointed remedies sufficient in his Church. There comes forth a two edged sword out of his mouth (Rev. 1. and Rev. 2) able to cut down Heresy (as is confessed) yea and to kill the Heretic, 
Punishments provided by Christ Jesus against Soule-killers and Soule-wounders.  yea and to punish his soul everlastingly, which no sword of steel can reach unto in any punishment comparable or imaginable; and therefore in this case we may say of this spiritual soul-killing by the sword of Christ's mouth, as Paul concerning the incestuous person, 2 Cor. 2. Sufficient is this punishment, etc.  
Fourthly, Although no Soule-killers, nor Soule-grievers may be suffered in the Spiritual State or Kingdom of Christ, the Church; yet he hath commanded that such should be suffered and permitted to be and live in the World, as I have proved on Matth. 13. otherwise thousands and millions of souls and bodies both, must be murdered and cut off by civil combustions and bloody wars about Religion.  
Fifthly, I argue thus: The Souls of all men in the World are either naturally dead in Sin, or alive in Christ. If dead in sin, no man can kill them, 
Men dead in Sin, cannot be Soul killed. A national enforced Religion or a Civil War for Religion the two great preventers of soul conversion and life.  no more than he can kill a dead man: Nor is it a false Teacher or false Religion that can so much prevent the means of Spiritual life, as one of these two; Either the force of a material sword, imprisoning the Souls of men in a State or national Religion, Ministry or Worship; Or secondly, Civil wars and combustions for Religion sake, whereby men are immediately cut off without any longer means of Repentance.  
Now again, for the Souls that are alive in Christ, he hath graciously appointed Ordinances powerfully sufficient to maintain and cherish that life, Armour of proof able to defend them against men and devils.  
Secondly, the Soul once alive in Christ, is like Christ himself, (Revel. 1.) alive for ever, (Rom. 6.) and cannot die a spiritual death.  
Lastly, Grant a man to be a false Teacher, an Heretic, a Balaam, a Spiritual Witch, a Wolf, a Persecuter, breathing out blasphemies against Christ, 
Soul killers prove (by the grace of Christ) Soul savours.  and slaughters against his followers, as Paul did, Act. 9 I say, these who appear Soule-killers to day, by the grace of Christ may prove (as Paul) Soule-savers to morrow: and saith Paul to Timothy (1 Tim. 4.) thou shalt save thyself and them that hear thee: which all must necessarily be prevented, if all that comes within the sense of these Soule-killers, must (as guilty of blood) be corporally killed and put to death.   

CHAP. LXVI.  Peace. 
Dear Truth, your Answers are so satisfactory to Augustine's speech, that if Austin himself were now living, me thinks he should be of your mind. I pray descend to Optatus, 
Optatus examined.  who (saith the Answerer) justifies Macharius for putting some Heretics to death, affirming that he had done no more herein than what Moses, Phineas and Elias had done before him.  Truth. 
Th●se are shafts usually drawn from the Quiver of the Ceremonial and typical state of the national Church of the jews, 
Persecuters leave Christ, & fly to Moses for their practice.  whose shadowish and figurative state vanished at the appearing of the Body and substance, the Sun of Righteousness, who set up another Kingdom or Church (Heb. 12.) Ministry and Worship: in which we find no such Ordinance, precept or precedent of kill men by Material Swords for Religion sake.  
More particularly concerning Moses, I query what commandment or practice of Moses either Optatus or the Answerer here intend? Probably that passage of Deut. 13. wherein Moses appointed a slaughter either of a person or a city that should depart from the God of Israel, with whom that national Church was in Covenant. And if so, I shall particularly reply to that place in my Answer to the Reasons hereunder mentioned.  
Concerning Phineas his zealous Act:  
First, his slaying of the Israelitish man, and woman of Midian, 
Phineas his act discussed.  was not for spiritual, but corporal filthiness.  
Secondly, no man will produce his fact as presidential to any Minister of the Gospel so to act in any Civil state or Commonweal; although I believe in the Church of God it is presidential for either Minister or people to kill and slay with the two-edged sword of the Spirit of God any such bold and open presumptuous sinners as these were.  
Lastly, concerning Eliah: There were two famous acts of Eliah of a kill nature:  
First, that of slaying 850 of Baal's Prophets. 1 Kings 18.  
Secondly of the two Captains and their Fifties, by fire, etc.  
For the first of these, 
Eliah's slaughters examined.  it cannot figure or type out any material slaughter of the many thousands of false Prophets in the World by any material sword of Iron or Steel: for as that passage was miraculous, so find we not any such commission given by the Lord jesus to the Ministers of the Gospel. And lastly, such a slaughter must not only extend to all the false prophets in the World, but (according to the Answerers grounds) to the many thousands of thousands of Idolaters and false worshippers in the Kingdoms and Nations of the World.  
For the second Act of Eliah, 
Eliahs' consuming the 2 Capta●nes and their companies by ●i●e, discussed.  as it was also of a miraculous nature: So secondly, when the followers of the Lord jesus (Luc. 9) proposed such a practice to the Lord jesus, for injury offered to his own person, he disclaimed it with a mild check to their angry spirits, telling them plainly they knew not what spirits they were of; and addeth that gentle and merciful conclusion, That he came not to destroy the bodies of men, as contrarily Antichrist doth, alleging these instances from the Old Testament, as also peter's killing Anania●, Acts 5. and Peter's vision and voice, Arise Peter, kill and eat, Acts. 10.   

CHAP. LXXVII.  Peace. 
YOu have so satisfied these instances brought by Optatus, that me thinks Optatus and the Answerer himself might rest satisfied.  
I will not trouble you with Bernard's argument from Rom. 13. which you have already on that Scripture so largely answered.  
But what think you (lastly) of Calvin, Beza, and Aretius?  Truth 
Ans. Since matters of fact and opinion are barely related by the Answerer without their grounds, whose grounds notwithstanding in this Discourse are answered. I answer, if Paul himself were joined with them, yea or an Angel from Heaven bringing any other rule then what the Lord Jesus hath once delivered, we have Paul's conclusion and resolution, peremptory and dreadful, Gal. 1. 8.  Peace. 
This passage finished, let me finish the whole by proposing one conclusion of the Author of the arguments, viz. It is no prejudice to the Commonwealth if Liberty of Conscience were suffered to such as fear God indeed: Abraham abode a long time amongst the Canaanites, yet contrary to them in Religion, Gen. 13. 7. & 16. 13. Again, he sojourned in Gerar, and King Abimel●ch gave him leave to abide in his Land, Gen. 20. 21. 23. 24.  
Isaac also dwelled in the same Land, yet contrary in Religion, Gen. 26.  
jacob lived 20 years in one house with his Uncle Laban, yet differed in Religion, Gen. 31.  
The people of Israel were about 430 years in that infamous land of Egypt, and afterwards 70 years in Babylon: all which times they differed in Religion from the States, Exod. 12. & 2 Chron. 36.  
Come to the time of Christ, where Israel was under the Romans, where lived divers Sects of Religion, as Herodians, Scribes and pharisees, Saducees and Libertines, Theudaeans and Samaritans, beside the Common Religion of the Jews, & Christ and his Apostles. All which differed from the Common Religion of the State, which was like the Worship of Diana, which almost the whole World then worshipped, Acts 19 20.  
All these lived under the Government of Caesar, being nothing hurtful unto the Commonwealth, giving unto Caesar 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 wisely appeased them, Acts 18 14. & 19 35.  
Unto this the Answerer returns thus much:  
It is true, that without prejudice to the Commonwealth, Liberty of Conscience may be suffered to such as 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) and any other scandalous and heinous offender, may be tolerated either in the Church without Excommunication, or in the Commonweal without such punishment as may preserve others from dangerous and damnable infection.   

CHAP. LXXIX.  Truth. 
I Here observe the Answerers' partiality, that none but such as truly fear God should enjoy Liberty of Conscience, whence the Inhabitants of the World must either come into the estate of men fearing God, or else dissemble a Religion in hypocrisy, or else be driven out of the World: One must follow. The first is only the gift of God, the second and third are too commonly practised upon this ground.  
Again, since there is so much controversy in the World, where the name of Christ is taken up, concerning the true Church, the Ministry and Worship, and who are those that truly fear God; I ask who shall judge in this case, who be they that fear God?  
It must needs be granted, that such as have the power of suffering or not suffering, 
Dangerous consequences flowing from the Civil Magistrates judging in Spiritual causes.  such Consciences, must judge: and then must it follow (as before I intimated) that the Civil State must judge of the truth of the Spiritual; and then Magistrates fearing or not fearing God, must judge of the fear of God: also that their judgement or sentence must be according to their conscience, of what Religion soever: Or that there is no lawful Magistrate, who is not able to judge in such cases. And lastly, that since the Sovereign power of all Civil Authority is founded in the consent of the People, that every Commonweal hath radically and fundamentally in it a power of true discerning the true fear of God, 
The World turned upside down.  which they transfer to their Magistrates and Officers: Or else that there are no lawful Kingdoms, Cities, or Towns in the World, in which a man may live, and unto whose Civil Government he may submit: and then (as I said before) there must be no World, nor is it lawful to live in it, because it hath not a true discerning Spirit to judge them that fear or not fear God.  
Lastly, although this worthy Answerer so readily grants, that Liberty of Conscience should be suffered to them that fear God indeed: 
The wonderful answer of the Ministers of the Church of New England to the Ministers of the Church of Old England.  yet we know what the Ministers of the Churches of New-England wrote in answer to the 3 Question sent to them by some Ministers of Old England, viz. that although they confessed them to be such persons whom they approved of far above themselves, yea who were in their hearts to live and die together; yet if they and other godly people with them, coming over to them, should differ in Church constitution, they then could not approve their Civil cohabitation with them, and consequently could not advise the Magistrates to suffer them to enjoy a Civil being within their jurisdiction.  
Hear O Heavens, and give ear O Earth, yea let the Heavens be astonished, and the Earth tremble at such an Answer as this from such excellent men to such whom they esteem for godliness above themselves.   

CHAP. LXXIX.  Peace. 
YEa, but they say, they doubt not if they were there but they should agree; for, say they, either you will come to us, or you may show us light to come to you, for we are but weak men, and dream not of perfection in this life.  Truth. 
Alas, 
Lamentable differences even amongst them that ●ear God.  who knows not what lamentable differences have been between the same Ministers of the Church of England, some conforming, others leaving their livings, friends, country, life, rather than conform; when others again (of whose personal godliness it is not questioned) have succeeded by conformity into such forsaken (so called) Livings? 
Between the Presbyterians and Independants, Covenanters and Noncovenanters, of both which many are truly godly in their persons.  How great the present differences even amongst them that fear God, concerning Faith, justification, and the evidence of it? concerning Repentance and godly sorrow, as also and mainly concerning the Church, the Matter, Form, Administration and Government of it?  
Let none now think that the passage to New England by Sea, or the nature of the Country can do what only the Key of David can do, to wit, open and shut the Consciences of men.  
Beside, how can this be a faithful and upright acknowledgement of their weakness and imperfection, when they preach, print, and practise such violence to the souls and bodies of others, and by their Rules and Grounds ought to proceed even to the kill of those whom they judge so dear unto them, and in respect of godliness far above themselves?   

CHAP. LXXX.  Peace. 
YEa but (say they) the godly will not persist in Heresy or turbulent Schism, when they are convinced in Conscience, 
The doctrine of persecution necessarily and most commonly falls 〈◊〉 vi●st upon he ●●ost godly persons.  etc.  Truth. 
Sweet Truth, if the Civil Court and Magistracy must judge (as before I have writ●en) and those Civil Courts are as lawful, consisting of natural men as of godly persons, than what consequences necessarily will ●ollow, I have before mentioned. And I add, according to this conclusion it must follow, that, if the most godly persons yield not to once or twice Admonition (as is maintained by the Answerer) they must necessarily be esteemed obseinate persons, for if they were godly (saith he) they would yield. Must it not then be said (as it was by one, passing sentence of Banishment upon some, whose godliness was acknowledged) that he that commanded the judge not to respect the poor in the cause of judgement, commands him not to respect the holy or the godly person?  
Hence I could name the place and time when a godly man, 
The doctrine of persecution drives the most godly persons out of the world.  a most desirable person for his trade, etc. (yet something different in conscience) propounded his willingness and desire to come to dwell in a certain Town in New England; it was answered by the Chief of the place, This man differs from us, and we desire not to be troubled. So that in conclusion (for no other reason in the world) the poor man, though godly, useful and peaceable, could not be admitted to a Civil Being and Habitation on the Common Earth in that Wilderness amongst them.  
The latter part of the Answer concerning the Heretic or obstinate person to be excommunicated, and the scandalous offender to be punished in the Commonweal, which neither of both come near our Question: I have spoken I fear too largely already.  Peace. 
Mr. Cotton concludes with a confident persuasion of having removed the grounds of that great error, viz. that persons are not to be persecuted for cause of conscience.  Truth. 
And I believe (dear Peace) it shall appear to them that (with fear and trembling at the word of the Lord) examine these passages, that the charge of error reboundeth back even such an error, as may well be called the bloody tenant, 
The bloody Tenent.  so directly contradicting the spirit and mind and practice of the Prince of Peace; so deeply guilty of the blood of souls compelled and forced to ●●ypocrisie in a spiritual and soul rape; so deeply guilty of the blood of the Souls under the Altar, persecuted in all ages for the cause of Conscience, and so destructive to the civil peace and welfare of all Kingdoms, Countries, and Commonwealths.   

CHAP. LXXXI.  Peace. 
TO this Conclusion (dear Truth) I heartily subscribe, and know the God, the Spirit, the Prince, the Angels, and all the true awaked Sons of Peace will call thee blessed.  Truth. 
How sweet and precious are these contemplations, but oh how sweet the actions and fruitions?  Peace. 
Thy lips drop as the Honeycomb, Honey and Milk are under thy Tongue; oh that these drops, these streams might flow without a stop or interruption!  Truth. 
The glorious white Troopers (Rev. 19) shall in time be mounted, and he that is the most High Prince of Princes, and Lord General of Generals mounted upon the Word of Truth and Meekness (Psal 45.) shall triumph gloriously, and renew our meetings. But hark, what noise is this?  Peace. 
These are the doleful drums, and shrill sounding trumpets, 
Wars for Conscience.  the roaring murdering Canons, the shouts of Conquerors, the groans of wounded, dying, slaughtered, righteous with the wicked. Dear Truth how long? how long these dreadful sounds and direful sights? how long before my glad return and restitution?  Truth. 
Sweet Peace, who will believe my true report? yet true it is, if I were once believed, blessed Truth and Peace should not so soon be parted.  Peace. 
Dear Truth, what welcome hast thou found of late beyond thy former times or present expectations?  Truth. 
Alas, my welcome changes as the times, and strongest swords and arms prevail: were I believed in this, that Christ is not delighted with the blood of men (but shed his own for his bloodiest enemies) that by the word of Christ no man for gainsaying Christ, or joining with his enemy Antichrist, should be molested with the civil sword: 
The blessed Magna Charta  Were this foundation laid as the Magna Charta of highest liberties, and good security given on all hands for the preservation of it, how soon should every brow and house be stuck with Olive Branches?  Peace. 
This heavenly invitation makes me bold once more to crave thy patient ear and holy tongue. Errour●s impatient and soon tired, but thou art Light, and like the Father of Lights, unwearied in thy shinings. Lo here what once again I present to thy impartial censure.    

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.  

CHAP. LXXXII.  Truth. 
What hast thou there?  Peace. 
Here is a combination of thine own Children against thy very life and mine: 
A strange Model of a Church and Commonweal, after the M●s●call and Jewish pattern  H●re is a Model (framed by many able learned and godly hands) of such a Church and Commonweal as wakens Moses from his unknown Grave, and denies jesus yet to have seen the Earth.  Truth. 
Begin (sweet Peace) read and propound. My hand shall not be tired with holding the balances of the Sanctuary: do thou put in, and I shall weigh as in the presence of Him whose pure eyes cannot behold iniquity.  Peace. 
Thus then speaks the Preface or Entrance. 
Mat. 16. 19 with ●oh: 20. 23. Rom. 13. 1. Mat. 10. 18. 'tis 3. 1. Acts 15. 20.  Seeing God hath given a distinct power to Church and Commonweal, the one Spiritual (called the Power of the Keys) the other Civil called the Power of the Sword) and hath made the members of both Societies subject to both Authorities, so that every soul in the Church is subject to the higher powers in the Commonweal, 
Isa. 49. 2●. Gal. 3. ●8.  and every member of the Commonweal (being a member of the Church) is subject to the Laws of Christ's Kingdom, and in him to the censures of the Church; the Question is, how the Civil State and the Church may dispense their several Governments without infringement and impeachment of the power and honour of the One or of the Other, and what bounds and limits the Lord hath set between both the Administrations.  Truth. 
From that conclusion (dear Peace) that every mem● of the Commonweal, 
Christ's power in his Church confessed to be above all Magistrates in 〈◊〉 all things.  being a member of the Church, is subject to the Laws of Christ's Kingdom, and in Him to the censure of the Church; I observe that they grant the Church of Christ in Spiritual causes to be superior and over the highest Magistrates in the World, if members of the Church.  
Hence therefore I infer, may she refuse to receive, and may also cast forth any, yea even the highest (if obstinate in Sin) cut of her Spiritual society.  
Hence in this Spiritual society, that soul who hath most of Christ, most of His Spirit, is most (spiritually) honourable, according to the Scriptures, quoted Acts 15. 20. Isa. 49. 23. Gal. 3. 28.  
And if so, how can this stand with their common tenant, that the Civil Magistrate must keep the first Table set up, reform the Church, and be judge and Governor in all Ecclesiastical as well as Civil causes?  
Secondly, I observe the lamentable wresting of this one Scripture, 
Isa. 49. 23. lamentably wrested.  Sometimes this Scripture must prove the Power of the Civil Magistrates, Kings and Governors, over the Church in Spiritual causes etc. Yet here this Scripture is produced to prove Kings and Magistrates (in Spiritual causes) to be censured and corrected by the same Church. ●Tis true in several respects, he that is a Governor may be a subject but in one and the same spiritual respect to judge and to be judged: to sit on the Bench, and stand at the Bar of Christ jesus, is as impossible as to reconcile the East and West together.   

CHAP. LXXXII.  
The first head, That both jurisdictions may stand together.  Peace. 
Whereas divers affecting transcending power to themselves over the Church have persuaded the Princes of the World, 
The first head examined.  that the Kingdom of Christ in His Church cannot rise or stand, without the falls of those Commonweals wherein it is set up, 
John 18. 36.  we do believe and profess the contrary to this suggestion; the government of the one being of this World, 
J●r. 29. 7.  the other not; the Church helping forward the prosperity of the Commonweal by means only Ecclesiastical and Spiritual; the Commonweal helping forward her own and the Church's felicity by means political or temporal; 
Ezta 7. 23. Rom. 1. 2. 3. & Tim. 2. 2.  the falls of Commonweals being known to arise from their scattering and diminishing the power of the Church, and the flourishing of Commonweals with the well ordering of the people (even in moral and civil virtues) being observed to arise from the vigilant administration of the holy Discipline of the Church, as Bodin, (a man not partial to Church Discipline) plainly testifieth. The vices in the free estate of Geneva, quae legibus nusquam vindicantur, by means of Church Discipline, sine vi & tumultu coercentur; the Christian liberty not freeing us from subjection to Authority, but from inthrallment and bondage unto sin.  Truth. 
Ans. From this confession, 
The Civil Commonweal and the Spiritual Commonweal the Church, not inconsistent, though independent the one on the other.  that the Church or Kingdom of Christ may be set up without prejudice of the Commonweal, according to john 18. 36. My Kingdom is not of this World, etc. I observe that although the Kingdom of Christ, the Church and the Civil Kingdom or Government be not inconsistent, but that both may stand together; yet that they are independent according to that Scripture, and that therefore there may be (as formerly I have proved) flourishing Commonweals and Societies of men● where no Church of Christ abideth; and secondly, the Commonweal may be in perfect peace and quiet, notwithstanding the Church, the Commonweal of Christ be in distractions● and spiritual oppositions both against their Religions, and sometimes amongst themselves, as the Church of Christ in Corinth troubled with divisions, contentions, etc.  
Secondly, I observe it is true the Church helpeth forward the prosperity of the Commonweal by spiritual means jer. 29. 7. The prayers of God's people procure the peace of the City, where they abide, yet that Christ's Ordinances and administrations of Worship are appointed and given by Christ to any Civil State, Town or City as is implied by the instance of Geneva, that I confidently deny.  
The Ordinances and Discipline of Christ jesus, 
Christ's Ordinances put upon a whole City or Nation, may more civilize and moralise, but ●ever Christianize them.  though wrongfully and profanely applied to natural and unregenerate men may cast a blush of civility and morality upon them as in Geneva and other places (for the shining brightness of the very shadow of Christ's Ordinances casts a shame upon barbarism and incivility yet withal I affirm that the misapplication of Ordinances to unregenerate and unrepentant persons hardens up their souls in a dreadful sleep and dream of their own blessed estate, and sends millions of souls to hell in a secure expectation of a false salvation.   

CHAP. LXXXIV.  
The second head, concerning Superiority of each Power.  Peace. 
BEcause contention may arise in future times which 
The second head concerning superiority of each power.  of these Powers under Christ is the greatest as it hath been under Antichrist, we conceive first, That the power of the Civil Magistrates is superior to the Church policy in place, honours, dignity, earthly power in the World; 
Rom. 13. 1. 5. 6 Isa. 49. 23. Isa. 49. 23.  and the Church superior to him (being a member of the Church) Ecclesiastically, that is, in a Church way ruling and ordering him by Spiritual Ordinances according to God for his soul's health, as any other member, so that all the power the Magistrate hath over the Church is temporal not spiritual, 
Luc. 12. 14. Joh. 8. 11. And that judicium of the church in law suits, 1 Cor. 62 is only arbitrarium not coasti●●m.  and all the power the Church hath over the Magistrate is spiritual not temporal: And as the Church hath no temporal power over the Magistrate, in ordine ad bonum spirituale: So the Magistrate hath no Spiritual power over the Church in ordine ad bonum temporale.  
Secondly, the delinquency of either party calleth for the exercise of the power of terror from the other part; for no Rulers ordained of God are a terror to good works, but to evil, Rom. 13. 3. So that if the Church offend, the offence of the Church calls upon the Civil Magistrate, either to seek the healing thereof as a nursing father by his own grave advice, and the advice of other Churches; or else if he cannot so prevail to put forth and exercise the superiority of his power in redressing what is amiss according to the quality of the offence by the course of civil Justice.  
On the other side, if the Magistrate being a member of the Church shall offend, the offence calleth upon the Church either to seek the healing thereof in a brotherly way by conviction of his sin; or else if they cannot prevail, then to exercise the superiority of their power in removing of the offence and recovering of the offendor by Church censures.  
If the end of Spiritual or Church power is bonum spirituale, a spiritual good; 
Ans. Truth.  and the end of Civil or State power is bonum temporale, a temporal good: And secondly, if the Magistrate have no spiritual power to attain to his temporal end, no more than a Church hath any temporal power to attain to her Spiritual end, 
A contradiction to make the Magistrate supreme judge in spiritual causes, and yet to have no spiritual power.  as is confessed: I demand if this be not a contradiction against their own disputes, tenants, and practices touching that question of persecution for cause of conscience: For if the Magistrate be supreme judge (and so consequently give supreme judgement, sentence and determination) in matters of the first Table, and of the Church, and be custos utriusque, Tabule, keepers of both Tables (as they speak) and yet have no Spiritual power as is affirmed, how can he determine what the true Church and Ordinances are, and then set them up with the power of the Sword? How can he give judgement of a false Church, a false Ministry, a false Doctrine, false Ordinances, and with a Civil Sword pull them down, if he have no Spiritual power, authority or commission from Christ jesus for these ends and purposes?  
Further I argue thus: If the civil officers of State must determine, judge and punish in Spiritual causes, his power, authority and commission must be either Spiritual or Civil, or else he hath none at all, and so acts without a commission and warrant from the Lord jesus, 
The Civil Magistrate confessed to have no Civil power over the souls of men.  and so consequently stands guilty at the Bar of Christ jesus to answer for such his practice as a transcendent Delinquent.  
Now for civil power, these worthy Authors confess that the Government of the civil Magistrate extendeth no further than over the bodies and goods of the Subject, and therefore hath no civil power over the Soul, and therefore (say I) not in Soule-causes.  
Secondly, It is here confessed in this passage, that to attain his Civil end or Bonum temporale, he hath no Spiritual power, 
Nor spiritual.  and therefore of necessity out of their own mouths must they be judged for provoking the Magistrate, without either Civil or Spiritual power, to judge, punish and persecute in Spiritual causes; and to fear and tremble, lest they come near those frogs which proceed out of the mouth of the Dragon and Beast and false Prophet, who by the same Arguments which the Authors here use stir up the Kings of the Earth to make war against the Lamb Christ jesus, and his Followers, Revel. 17.   

CHAP. LXXXV.  
IN the next place I observe upon the point of Delinquency, such a confusion, as Heaven and Earth may stand amazed at: If the Church offend (say they) after advice refused, in conclusion the Magistrate must redress, that is, punish the Church (that is, in Church offences and cases) by a course of Civil justice.  
On the other side, if the Civil Magistrate offend after Admonition used, and not prevailing, in conclusion the Church proceeds to censure, that is, to Excommunication, as is afterward more largely proved by them.  
Now I demand, if the Church be a Delinquent, who shall judge? It is answered, the Magistrate. Again, if the Magistrate be a Delinquent, 
The Magistrate and the Church, by the Author's grounds, at one and the same time, in one and the same cause, made the Judges on the B●●●h, and D●●●quents ●●●th. B●●re.  I ask who shall judge? It is answered, the Church. Whence I observe, (which is monstrous in all cases in the World) that one person, to wit, the Church or Magistrate, shall be at one time the Delinquent at the Bar, and the judge upon the Bench. This is clear thus: The Church must judge when the Magistrate offends; and yet the Magistrate must judge when the Church offends; and so consequently in this case must judge whether she contemn Civil Authority in the Second Table, for thus dealing with him: Or whether she have broken the rules of the first Table, of which (say they) God hath made him Keeper and Conserver. And therefore, though the Church make him a Delinquent at the Bar, yet by their confession God hath made him a judge on the Bench. What blood, what tumults hath been, and must be spilt upon these grounds?  Peace. 
Dear Truth, No question but the Church may punish the Magistrate spiritually in spiritual cases; and the Magistrate may punish the Church, civilly, in civil cases: But that for one and the same cause the Church must punish the Magistrate, and the Magistrate the Church, this seems monstrous, and needs explication.  Truth. 
Sweet Peace, I illustrate with this Instance: A true Church of Christ (of which, according to the Author's supposition, the Magistrate is a member) chooseth and calls one of her members to office: 
An illustration demonstrat●ng th●● the C●vill Magistrate cannot h●ve power over the Church 〈◊〉 spiritual or Church causes.  The Magistrate opposeth: The Church persuaded that the Magistrates exceptions are insufficient (according to her privilege, which these Authors maintain against the Magistrate's prohibition) proceeds to Ordain her officer: The Magistrate chargeth the Church to have made an unfit and unworthy choice, and therefore according to his place and power, and according to his conscience and judgement he suppresseth such an officer, and makes void the Church's choice: Upon this the Church complains against the Magistrate's violation of her priviledges● given her by Christ jesus, and cries out that the Magistrate is turned Persecuter● and not prevailing with admonition, she proceeds to Excommunication against him: The Magistrate according to his conscience, endures not such profanation of Ordinances as he conceives; and therefore, if no advice and admonition prevail, he proceeds against such obstinate abusers of Christ's holy Ordinances, (as the Authors grant he may) in Civil Court of justice, yea and (I add according to the pattern of Israel) cuts them off by the sword, as obstinate usurpers and prophaners of the holy things of Christ.  
I demand what help hath any poor Church of Christ in this case, 
The punishments Civil which the Magistrate insticts upon the Church for Civil crimes, lawful and necessary.  by maintaining this power of the Magistrate to punish the Church of Christ, I mean in spiritual and Soule-cases, for otherwise I question not but he may put all the members of the Church to death justly, if they commit crimes worthy thereof, as Paul spoke, Acts 23.  
Shall the Church here sly to the Pope's Sanctuary against Emperors and Princes excommunicate, to wit, give away their crowns, kingdoms or dominions, and invite foreign Princes to make War upon them and their Territories? The Authors surely will disclaim this; and yet I shall prove their Tenants tend directly unto such a practice.  
Or secondly, shall she say the Magistrate is not a true Magistrate ' because not able to judge and determine in such cases? This, their confession will not give them leave to say, because they cannot deny unbelievers to be lawful Magistrates: and yet it shall appear (not withstanding their con●ession to the contrary) their Tenants imply, that none but a Magistrate after their own conscience, is a lawful Magistrate.  
Therefore, thirdly, they must ingenuously and honestly confess, that if it be the duty of the Magistrate to punish the Church in spiritual cases, he must then judge according to his conscience and persuasion, whatever his conscience be: and then let all men judge into what a woeful state they bring both the civil Magistrate and Church of Christ, by such a Church-destroying and State-destroying Doctrine.  Peace. 
Some will here say, in such a case either the Magistrate on the Church must judge; either the Spiritual or Civil State must be supreme.  
I answer, if the Magistrate be of another Religion,  
First, 
The true way of the God of Peace in differences between the Church & the Magistrate.  What hath the Church to judge him being without? 1 Cor. 5.  
Secondly, If he be a member of the Church● doubtless the Church hath power to judge (in spiritual and Soule-cases) with spiritual and Church censures all that are within, 1● Cor. 5.  
Thirdly, If the Church offend against the civil peace of the State, by wronging the bodies or goods of any, the Magistrate bears not the sword in vain, Rom. 13. to correct any or all the members of the Church. And this I conceive to be the only way of the God of Peace.   

CHAP. LXXXVI.  
The third head concerns the End of both these Powers.  
FIrst the common and last end of both is God's glory, and Man's eternal felicity.  
Secondly, the proper ends:  
First of Commonwealth, is the procuring, preserving, increasing of external and temporal peace and felicity of the State in all Godliness and Honesty, 1 Tim. 2. 1, 2.  
Secondly, of the Church, a begetting, preserving, increasing of internal and spiritual peace and felicity of the Church, in all godliness and honesty, Esay 2. 3, 4. and 9 7. So that Magistrates have power given them from Christ in matters of Religion, because they are bound to see that outward peace be preserved, not in all ungodliness and dishonesty (For such peace is Satanical) but in all godliness and honesty, for such peace God aims at. And hence the Magistrate is custos of both the Tables of godliness, in the first of Honesty, in the second for Peace sake. He must see that honesty be preserved within his jurisdiction, or else the subject will not be bonus Cives. 
Ch●mer. de Ec. l●s. p. 376. Park. part. polit. lib. 1. cap. 1  He must see that godliness as well as honesty be preserved, else the subject will not be bonus vir, who is the best bonus cives. He must see that godliness and honesty be preserved, or else himself will not be bonus Magistratus.  Truth. 
In this passage here are divers particulars affirmed marvellous destructive both to godliness and honesty, though under a fair ma●ke and colour of both.  
First, it will appear that in spiritual things they make the Garden and the Wilderness (as often I have intimated) I say the Garden and the Wilderness, the Church and the World are all one: 
The G●rden of the Church and the Wilderness of the World ma●e all one.  for thus,  
If the Powers of the World or Civil State, are bound to propose external Peace in all godliness for their end, and the end of the Church be to preserve internal Peace in all godliness, I demand if their end (godlinesse● be the same, is not their power and state the same also, unless they make the Church subordinate to the Commonwealths and, or the Commonweal subordinate to the Church's end, which (being the governor and setter up of it, and so consequently the judges of it) it cannot be?  
Now i● godliness be the worshipping and walking with God in Christ, 
The Commonweal more charged by these Authors with the W●●sh●p and Ordinances, than the Church.  is not the Magistrate and Commonweal charged more by this tenant with the worship and Ordinances of God, than the Church, for the Magistrate they charge with the external peace in godliness, and the Church but with the internal.  
I ask further, what is this internal peace in all godliness? whether intent they internal within the Soul, which only the eye of God can see, opposed to external or visible, which man also can discern? or else whether they mean internal, that is spiritual soul matters, ma●ters of God's Worship, and then I say that peace (to wit, of godliness or God's worship) they had before granted to the civil State?  Peace. 
The Truth is, (as I now perceive) the best and most godly of that judgement declare themselves never to have seen a true difference between the Church and the World, 
The authors of these Position● never yet s●w a true d●fference between ●he Church of Ch●●●t ●nd the world, in po●●t of worship.  and the Spiritual and Civil State; and howsoever these worthy Authors seem to make a kind of separation from the World, and profess that the Church must consist of spiritual and living Stones, Saints, Regenerate persons, and so make some peculiar enclosed Ordinances, as the Supper of the Lord, (which none, say they, but godly persons must taste of) yet by compelling all within their jurisdiction to an outward conformity of the Church worship, of the Word and Prayer, and maintenance of the Ministry thereof, they evidently declare that they still lodge and dwell in the confused mixtures of the unclean and clean, of the flock of Christ, and Herds of the World together, I mean in spiritual and religious worship.  Truth. 
For a more full and clear discussion of this Scripture, 1 Tim. 2. 1. 2. (on which is weakly built such a mighty building) I shall propose and resolve these four Queries.   

CHAP. LXXXVII.  
First, 
1 Tim 2. 1. discussed.  what is meant by godliness and honesty in this place.  
Secondly, what may the scope of the holy Spirit of God be in this place.  
Thirdly, whether the civil Magistrate was then custos utri●●sque Tabulae, keeper of both Tables, etc.  
Fourthly, whether a Church or Congregation of Christians may not live in godliness and honesty, although the civil Magistrate be of another conscience and worship, and the whole State and Country with him.  
To the first, What is here meant by godliness and honesty?  
Answ. 
The word honesty in this place of Timothy cannot signify here the honesty or righteousness of the second Table.  I find not that the Spirit of God here intendeth the first and second Table.  
For, how ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify godliness, or the worship of God, yet the second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I find not that it signifies such an honesty as compriseth the duties of the second Table, but such an honesty as signifies solemnity, gravity, and so it is turned by the Translatours, Tit. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in doctrine, incorruptness, gravity: which doctrine cannot there be taken for the doctrine of the civil state, or second Table, but the gravity, majesty, and solemnity of the spiritual doctrine of Christianity. So that according to the Translatours own rendering of that word in Titus, this place of Timothy should be thus rendered (In all godliness (or worshipping of God) and gravity) that is, a solemn or grave profession of the worship of God; and yet this mistaken and misinterpreted Scripture is that great Castle and strong Hold which so many ●lye unto concerning the Magistrates charge over the two Tables.  
Secondly, what is the scope of the Spirit of God in this place?  
I answer first negatively, 
The scope of God's Spirit in this place of Timothy.  the scope is not to speak of the duties of the first and second Table:  
Nor secondly is the scope to charge the Magistrate with forcing the people (who have chose him) to godliness or God's worship, according to his conscience, (the Magistrate keeping the peace of external godliness, and the Church of internal, as is affirmed:) but  
Secondly, positively, I say the Spirit of God by Paul in this place provokes Timothy and the Church at Ephesus, and so consequently all the Ministers of Christ's Churches and Christians, to pray for two things.  
First, 
God's people must pray for and endeavour the peace of the State they live in.  for the peaceable and quiet state of the Countries and places of their abode, that is employed in their praying (as Paul directs them) for a quiet and peaceable condition, and suits sweetly with the command of the Lord to his people, even in Babel, jer. 29. 7. Pray for the peace of the City, and seek the good of it, for in the Peace thereof it shall go well with you. Which Ruie will hold in any Pagan or Popish city, 
Although Pagan or Popish  and therefore consequently are God's people to pray against Wars, Famines, Pestilences, and especially to be far from kindling coals of War, and endeavour the bringing in and advancing their conscience by the sword.  
Secondly, they are here commanded to pray for the salvation of all men, that all men, and especially Kings and Magistrates might be saved, and come to the knowledge of the truth, implying that the grave or solemn and shining profession of godliness or God's worship according to Christ jesus, is a blessed means to cause all sorts of men to be affected with the Christian profession, and to come to the same knowledge of that one God and one Mediator Christ jesus. All which tends directly against what it is brought for, to wit, the Magistrates forcing all men to godliness or the worshipping of God, 
Forcing of men to godliness or God's worship, the greatest cause of breach of Civil peace  which in truth causeth the greatest breach of peace, and the greatest distractions in the World, and the setting up that for godliness or, worship which is no more than Nebuchadnezars golden Image, a State worship, and in some places the worship of the Beast, and his Image, Dan 3. Rev. 13.   

CHAP. LXXXVIII.  
THirdly, I query whether the Civil Magistrate (which was then the Roman Emperor) was keeper or guardian of both Tables (as is affirmed.)  
Scripture and all History tell us, 
The Roman Caesars described.  that those Caesars were not only ignorant, without God, without Christ, etc. but professed worshippers or maintainers of the Roman gods or devils; as also notorious for all sorts of wickedness, and lastly, cruel and bloody Lions, and Tigers toward the Christians for many hundred years.  
Hence I argue from the wisdom, love and faithfulness of the Lord jesus in his house, 
Not appointed by Christ Jesus keepers and guardians of his Church.  it was impossible that he should appoint such ignorant, such Idolatrous, such wicked and such cruel persons to be his chief Officers and Deputy Lieutenants under himself to keep the worship of God, to guard his Church, his Wife: No wise and loving father was ever known to put his child, no not his beasts, dogs or swine, but unto fitting keepers.  
Men judge it matter of high complaint, that the Records of Parliament, the King's children, the Tower of London, the Great Seal should be committed to unworthy keepers! And can it be without high blasphemy conceived that the Lord jesus should commit his Sheep, his Children, yea his Spouse, his thousand shields and bucklers in the Tower of his Church● and lastly, his Great and Glorious Broad Seals of Baptism and his Supper, to be preserved pure in their adminstrations, I say that the Lord jesus who is wisdom, and faithfulness itself, should deliver these to such keepers.  Peace. 
Some will say, it is one thing what persons are in ●act and practice: another what they ought to be by right and office.  Truth. 
In such cases as I have mentioned, no man doth in the common eye of reason deliver such matters of charge and trust to such as declare themselves and sins (like Sodom) at the very time of this great charge and trust to be committed to them.  Peace. 
It will further be said, that many of the Kings of judah who had the charge of establishing, reforming (and so consequently of keeping the first Table) the Church, God's worship, etc. were notoriously wicked, Idolatrous, etc.  Truth. 
I must then say, the case is not alike, for when the Lord appointed the Government of Israel after the rejection of Saul to establish a Covenant of succession in the type unto Christ, let it be minded what pattern and precedent it pleased the Lord to set for the after Kings of Israel and judah, in David the man after His own Heart.  
But now the Lord jesus being come Himself, and having fulfilled the former types, and dissolved the national State of the Church, and established a more Spiritual way of worship all the World over, 
It pleased not the Lord Jesus in the first institution of his Church to furnish himself with any such Civil Governors, as unto whom he might commit the care of his worship.  and appointed a Spiritual government and governor's, it is well known what the Roman Caesars were, under whom both Christ jesus Himself and his Servants after him lived and suffered; so that if the Lord jesus had appointed any such Deputies (as we find not a tittle to that purpose, nor have a shadow of true reason so to think) he must I say in the very first institution, have pitched upon such persons for these Custodes utri●●que Tabulae, ke●pers of both Tables, as no man wi●e, or faithful or loving, would have cho●en in any of the former Instances or cases of a more inferior nature.  
Beside to that great pretence of Israel, I have largely spoken to●  
Secondly, I ask how could the Roman Caesars or any Civil Magistrates be custodes, keepers of the Church and worship of God, when as the Authors of these positions acknowledge, that their Civil power extends but to bodies and goods.  
And for Spiritual power they say they have none, ad bonum temporale (to a temporal good) which is their proper end, and then having neither Civil nor Spiritual power from the Lord jesus to this purpose, how come they to be such Keepers as is pretended?  
Thirdly, If the Roman Emperors were Keepers, 
The true Keepers which Christ Jesus appointed, of his Ordinances and Worship.  what Keepers were the Apostles, unto whom the Lord jesus gave the care and charge of the Churches, and by whom the Lord jesus charged Timothy, 1 Tim. 6. to keep those commands of the Lord jesus without spot until his coming.  
These Keepers were called the foundation of the Church, Ephes. 2. 20. and made up the Crown of 12 Stars about the head of the Woman, Rev. 12. whose names were also written in the 12 foundations of New jerusalem, Rev. 21.  
Yea what Keepers then are the ordinary Officers of the Church appointed to be the Shepherds or Keepers of the Flock of Christ, appointed to be the Porters or Dore-keepers and to watch in the absence of Christ, Mark 13. 34. Acts 20.,  
Yea what charge hath the whole Church itself, which is the pillar and ground of Truth, 2 Tim. 2. in the midst of which Christ is present with his Power, 1 Cor. 5. to keep out or cast out the impenitent and obstinate, even Kings and Emperors themselves from their Spiritual society, 1 Cor. 5. jam. 3. 1. Gal. 3. 28.  
4. I ask whether in the time of the Kings of Israel and judah (whom I confess in the typical and national state to be charged with both Tables) I ask whether the Kings of the Assyrians, 
The Kings of the Assyrians etc. not charged with God's worship as the Kings of Judah in that national and typical church  the Kings of the Ammonites, Moabites, Philistims, were also constituted and ordained Keepers of the worship of God as the Kings of judah were (for they were also lawful Magistrates in their Dominions?) or whether the Roman Emperors were custodes, or keepers more than they? or more than the King of Babylon Nabuchadnezzar, under whose Civil government God's people lived, and in his own Land and City, ●er. 29.   

CHAP. LXXXIX.  Peace. 
YOu remember (dear Truth) that Constantin●, Theodos●us, 
Constantine, Theodosius. etc. misinformed.  and others were made to believe that they were the Antitypes of the Kings of judah, the Church of God; and Henry the 8. was told that that Title Defensor Fidei, Defendor of the Faith (though sent him by the Pope for writing against Luther) was his own Diadem due unto him from Heaven. So likewise since, the Kings and Queen's of England have been instructed.  Truth. 
But it was not so from the beginning, as that very difference between that national state of the Church of God then, and other Kings and Magistrates of the World (not so charged) doth clearly evince and leadeth us to the Spiritual King of the Church, Christ jesus the King of Israel, and his Spiritual Government and Governors therein.  
Fifthly, I ask whether had the Roman Caesar's more charge to see all their Subjects observe and submit to the worship of God in their dominion of the World, than a master, 
Masters of families under the Gospel not charged to force all under him from their own consciences to his.  father or husband now under the Gospel in his Family?  
Families are the foundations of government, for what is a Commonweal, but a Commonweal of Families agreeing to live together for common good?  
Now in families, suppose a believing Christian Husband hath an unbelieving Antichristian wife, what other charge in this respect is given to an husband, 1 Cor. 7. but to dwell with her as an husband if she be pleased to dwell with him: but, to be so far from forcing her from her conscience unto his, as that if for his conscience sake she would depart, he was not to force her to tarry with him, 1 Cor. 7. Consequently the Father or Husband of the State differing from the Commonweal in Religion, ought not to force the Commonweal, nor to be forced by it: yet is he to continue a civil husband's care, if the Commonweal will live with him, and abide in civil covenant.  
Now as a husband by his love to the truth and holy conversation in it, and seasonable exhortations, aught to endeavour to save his wife, yet abhorring to use corporal compulsion (yea, in this case to child or servant) so ought the Father, Husband, Governor of the Commonweal endeavour to win and save whom possibly he may, yet far from the appearance of civil violence.  
Sixthly, 
If the charge of God's worship was left with the Roman Emperor, than was he bound to turn the whole world into the Garden, Flock, and Spouse of Christ. Millions put to death.  if the Roman Emperors were charged by Christ with his Worship in their dominion, and their dominion was over the world (as was the dominion of the Grecian, Persian, and Babylonian Monarchy before them) who sees not if the whole world be forced to turn Christian (as afterward and since it hath pretended to do) who sees not then that the world (for whom Christ Jesus would not pray) and the God of it, are reconciled to jesus Christ, and the whole field of the world become his enclosed garden?  
Seventhly, if the Roman Emperors ought to have been by Christ's appointment Keepers of both Tables, Antitypes of Israel and judah's Kings, how many millions of Idolaters and Blasphemers against Christ jesus and his worship ought they to have put to death according to Israel's pattern?  
Lastly, I ask (if the Lord jesus had delivered his Sheep and Children to these Wolves, his Wife and Spouse to such Adulterers, his precious jewels to such great Thiefs and Robbers of the world as the Roman Emperors were, what is the reason that he was never pleased to send any of his servants to their gates to crave their help & assistance in this his work, 
Christ never sent any of his Ministers or Servants to the Civil Magistrate for help in spiritual matters.  to put them in mind of their office, to challenge and claim such a service from them according to their office, as it pleased God always to send to the Kings of Israel and Judah in the like case?  Peace. 
Some will here object Paul's appealing to Caesar.  Truth. 
And I must refer them to what I formerly answered to that Objection. Paul never appealed to Caesar as a Judge appointed by Christ Jesus to give definitive sentence in any spiritual or Church controversy, but against that civil violence and murder which the jews intended against him, Paul justly appealed: For otherwise if in a spiritual cause he should have appealed, he should have overthrown his own Apostleship and Power given him by Christ jesus in spiritual things, above the highest Kings or Emperors of the world beside.   

CHAP. XC.  Peace. 
BLessed Truth, I shall now remember you of the fourth Quaerie upon this place of Timothy, to wit, whether a Church of Christ jesus may not live in God's worship and comeliness, notwithstanding that the civil Magistrate profess not the same but a contrary Religion and Worship in his own person and the Country with him.  Truth. 
I answer the Churches of Christ under the Roman Emperors did live in all godliness and christian gravity, 
Christ Jesus hath left power in his Church to preserve herself pure, though in an idolatrous Country.  as appears by all their holy and glorious practices, which the Scripture abundantly testifies.  
Secondly, this ●lowes from an institution or appointment of such a power and authority, left by the Lord jesus to his Apostles and Churches, that no ungodliness or dishonesty in the first appearance of it was to be suffered, but suppressed and cast out from the Churches of Christ, even the little Leaven of doctrine or practice, 1 Corinth. 5. Gal. 5.  
Lastly, I add, that although sometimes it pleaseth the Lord to vouchsafe his servants peace and quietness, and to command them here in Timothy to pray for it, for those good ends and purposes for which God hath appointed civil Magistracy in the world, to keep the world in peace and quietness. Yet God's people have used most to abound with godliness and honesty, 
God's people have used to shine in brightest godliness when they have enjoyed least quietness.  when they have enjoyed least peace and quietness. Then like those spices, Cant. 4. Myrrh, Frankincense, Saffron, Calamus, etc. they have yielded the sweetest favour to God and man, when they were pounded and burnt in cruel persecution of the Roman Censors: then are they (as God's Venison) most sweet when most hunted: Gods Stars shining brightest in the darkest night: more heavenly in conversation, more mortified: more abounding in love each to other, more longing to be with God: when the inhospitable and savage World hath used them like strangers, and forced them to hasten home to another Country which they profess to seek.   

CHAP. XCI.  Peace. 
Dear Truth, it seems not to be unseasonable to close up this passage with a short descant upon that Assertion, viz. A subject without godliness will not be bonus vir, a good man, nor a Magistrate except he see godliness preserved, will not be bonus Magistratus.  Truth. 
I confess that without godliness or a true worshipping of God with an upright heart according to God's Ordinances, neither Subjects nor Magistrates can please God in Christ jesus, and so be spiritually or christianly good, 
Few Magistrates, few men spiritually and christianly good.  which few Magistrates and few men either come to, or are ordained unto: God having chosen a little ●lock out of the world, and those generally poor and mean, 1 Cor. 1. jam. 2. Yet this I must remember you of, that when the most High God created all things of nothing, he saw and acknowledged divers sorts of goodness, 
Yet divers sorts of goodness natural, artificial, ci●vill, etc.  which must still be acknowledged in their distinct kinds: a good Air, a good Ground, a good Tree, a good Sheep, etc.  
I say the same in artificials, a good Garment, a good House, a good Sword, a good Ship.  
I also add a good City, a good Company or Corporation, a good Husband, Father, Master.  
Hence also we say, a good Physician, a good Lawyer, a good Seaman, a good Merchant, a good Pilot, for such or such ● shore or Harbour, that is, Morally, Civilly good in their several Civil respects and employments.  
Hence (Psal. 133.) the Church or City of God is compared to a City compact within itself; which compactnes may be found in many Towns and Cities of the World, where yet hath not shined any spiritual or supernatural goodness. Hence the Lord jesus (Matth. 12.) describes an ill state of an house or kingdom, viz. to be divided against itself, which cannot stand.  
These I observe to prove, that a Subject, a Magistrate, 
The Civil Goodness of Cine●, Kingdoms, Subjects, Magistrates, must be owned, although Spiritual goodness (proper to the Christian State or Church) be wanting.  may be a good Subject, a good Magistrate, in respect of civil or moral goodness, which thousands want, and where it is, it is commendable and beautiful, though Godliness which is infinitely more beautiful, be wanting, and which is only proper to the Christian state, the Commonweal of Israel, the true Church, the holy Nation, Ephes. 2. 1 Pet. 2.  
Lastly, however the Authors deny that there can be Bonus Magistratus, a good Magistrate, except the see all Godliness preserved; yet themselves confess that civil honesty is sufficient to make a good Subject, in these words, viz. He must see that Honesty be preserved within his jurisdiction, else the Subject will not be Bonus civ●s, a good citizen: and doubtless (if the Law of Relations hold true) that civil honesty which makes a good citizen, must also (together with qualifications sit for a Commander) make also a good Magistrate.   

CHAP. XCII.  Peace. 
THe 4. head is, The proper means of both these Powers to attain their ends.  
First, the proper means whereby the Civil Power may and should attain its end, are only Political, and principally these Five.  
First the erecting and establishing what form of Civil Government may seem in wisdom most meet, according to general rules of the Word, and state of the people.  
Secondly, the making, publishing, and establishing of wholesome Civil Laws, not only such as concern Civil Justice, but also the free passage of true Religion: for, outward Civil Peace ariseth and is maintained from them both, from the latter as well as from the former:  
Civil peace cannot stand entire, where Religion is corrupted, 2 Chron. 15. 3. 5. 6. judg. 8. And yet such Laws, though conversant about Religion, may still be counted Civil Laws, as on the contrary, an Oath doth still remain Religious, though conversant about Civil matters.  
Thirdly, Election and appointment of Civil officers, to see execution of those Laws.  
Fourthly, Civil Punishments and Rewards, of Transgressor's and Observers of these Laws.  
Fifthly, taking up Arms against the Enemies of Civil Peace.  
Secondly, the means whereby the Church may and should attain her ends, are only ecclesiastical, which are chiefly five.  
First, setting up that form of Church Government only, of which Christ hath given them a pattern in his Word.  
Secondly, acknowledging and admitting of no Lawgiver in the Church, but Christ, and the publishing of his Laws.  
Thirdly, Electing and ordaining of such officers only, as Christ hath appointed in his Word.  
Fourthly, to receive into their fellowship them that are approved, and inflicting Spiritual censures against them that offend.  
Fifthly, Prayer and patience in suffering any evil from them that be without, who disturb their peace.  
So that Magistrates, as Magistrates, have no power of setting up the Form of Church Government, electing Church officers, punishing with Church censures, but to see that the Church doth her duty herein. And on the other side, the Churches as Churches, have no power (though as members of the Commonweal they may have power) of erecting or altering forms of Civil Government, electing of Civil officers, inflicting Civil punishments (no not on persons excommunicate) as by deposing Magistrates from their Civil Authority, or withdrawing the hearts of the people against them, to their Laws, no more then to discharge wives, or children, or servants, from due obedience to their husbands, parents, or masters: or by taking up arms against their Magistrates, though he persecute them for Conscience: for though members of Churches who are public officers also of the Civil State, may suppress by force the violence of Usurpers, as jehoiada did Athaliah, yet this they do not as members of the Church, but as officers of the Civil State.  Truth. 
Here are divers considerable passages which I shall briefly examine, so far as concerns o●r controversy.  
First, whereas they say, that the Civil Power 
Civil power originally and fundamentally in the people.  may erect and establish what form of civil Government may seem in wisdom most meet, I acknowledge the proposition to be most true, both in itself, and also considered with the end of it, that a civil Government is an Ordinance of God, to conserve the civil peace of people, so far as concerns their Bodies and Goods, as formerly hath been said.  
But from this Grant I infer, (as before hath been touched) that the Sovereign, original, and foundation of civil power lies in the people, (whom they must needs mean by the civil power distinct from the Government set up.) And if so, that a People may erect and establish what form of Government seems to them most meet for their civil condition: It is evident that such Governments as are by them erected and established, have no more power, nor for no longer time, than the civil power or people consenting and agreeing shall betrust them with. This is clear not only in Reason, but in the experience of all commonweals, where the people are not deprived of their natural freedom by the power of Tyrants.  
And if so, that the Magistrates receive their power of governing the Church, 
Mr. Cotton and the New-English Ministers give the Government of Christ's Church or Spouse into the hands of the people or Commonweal.  from the People; undeniably it follows, that a people, as a people, naturally considered (of what Nature or Nation soever in Europe, Asia, Africa or America) have fundamentally and originally, as men, a power to govern the Church, to see her do her duty, to correct her, to redress, reform, establish, etc. And if this be not to pull God and Christ, and Spirit out of Heaven, and subject them unto natural, sinful, inconstant men, and so consequently to Satan himself, by whom all people's naturally are guided, let Heaven and Earth judge.  Peace. 
It cannot by their own Grant be denied, but that the wildest Indians in America ought (and in their kind and several degrees do) to agree upon some forms of Government, 
The very Indian Americans made Governors of the Church by the Authors of these Positions.  some more civil, compact in Towns, etc. some less. As also that their civil and earthly Governments be as lawful and true as any Governments in the World, and therefore consequently their Governors are Keepers of the Church or both Tables, (if any Church of Christ should arise or be amongst them:) and therefore lastly, (if Christ have betrusted and charged the civil Power with his Church) they must judge according to their Indian or American consciences, for other consciences it cannot be supposed they should have.   

CHAP. XCIII.  Truth. 
Again, whereas they say that outward Civil peace cannot stand where Religion is corrupted; and quote for it, 2 Chron. 15. 3. 5. 6 & judges 8.  
I answer with aam●ration how such excellent spirits (as these Authors are furnished with, not only in heavenly but earthly affairs) should so forget, and be so fast asleep in things so palpably evident, as to say that outward civil peace cannot stand, where Religion is corrupt. When so many stately Kingdoms and Governments in the world have long and long enjoyed civil peace and quiet, 
Many Civil States in flourishing peace and quiet, where ●he Lord Jesus is not ●ounded.  notwithstanding their Religion is so corrupt, as that there is not the very Name of jesus Christ amongst them: And this every Historian, Merchant, Traveller, in Europe● Asia, Africa, America, can testify: for so spoke the Lord jesus himself, joh. 16. The world shall sing and rejoice.  
Secondly, for that Scripture 2 Chron. 15. 3 &c relating the miseries of Israel and judah, and Gods places upon the people for corruption of their Religion, it must still have reference 〈◊〉 peculiar state unto which God called the seed of one man, Abraham, in a figure, dealing so with them as he dealt not with any Nation in the World, Psal. 1. ●6 Rom. 9  
The Antitype to this State I have proved to be the Christian Church, which consequently hath been and is afflicted 〈◊〉 spiritual plagues, desolations and captivities, for corrupting of that Religion which hath been revealed unto them. This appears by the 7 Churches, and the people of God, now so many ●u●dre● years in woeful bondage and slaverte to the mystical Babel, until the time of their joyful deliverance.  Peace. 
Yea but they say that such Laws as are conversant about Religion, may still be accounted Civil Laws, as on the contrary an Oath doth still remain Religious, though conversant about Civil matters.  Truth. 
Laws respecting Religion are twofold: 
Laws concerning Religion, either Religious,   
First, such as concern the acts of Worship and the Worship itself, the Ministers of it, their fitness or unfitness, to be suppressed or established: and for such Laws we find no footing in the New Testament of Jesus Christ.  
Secondly, Laws respecting Religion may be such as merely concern the Civil State, 
o● Civil.  Bodies and Goods of such and such persons, professing these and these Religions, vice that such and such persons, notorious for Mutinies, Treasons● Rebellions, Massacres, be disarmed: 
The very Indians abhor to disturb any Conscience at Worship.  Again, that no persons Papists, jews, Turks, or Indians be disturbed at their worship, (a thing which the very Indians abhor to practise toward any.) Also that imanitie and freedom from Tax and Toll may be granted unto the people of such or such a Religion, as the Magistrate pleaseth, Ezra 7.  
These and such as are of this nature, concerning only the bodies and goods of such and such Religious persons, I confess are merely Ci●ill.  
But now on the other hand, that Laws restraining persons from such and such a Worship, because the Civil state judgeth it to be false:  
That Laws constraining to such & such a worship, because the Civil State judgeth this to be the only ●rue way of worshipping God:  
That such and such a Reformation of Worship be submitted unto by all Subjects in such a jurisdiction: 
Canons and Constitutions pretended Civil, but indeed Ecclesiastical.   
That such and such Churches, Ministers, Ministries be pull● down, and such and such Churches, Ministries, and Ministrations set up:  
That such Laws properly concerning Religion's God, the Souls of men, should be Civil Laws and Constitutions; is as far from Reason, as that the Commandments of Paul, which he gave the Churches concerning Christ's worship (1 Cor. 11. & 1 Cor. 14.) were Civil and Earthly constitutions: Or that the Canon and Constitutions of either ecumenical or national synods concerning Religion, should be Civil and State-conclusions and agreements.  
To that instance of an Oath remaining religious though conversant about civil things; I answer and acknowledge, an Oath may be spiritual, 
Laws merely concerning spiritual things, must needs be spiritual.  though taken about earthly business, and accordingly it will prove, and only prove what before I have said, that a Law may be civil though it concern persons of this and of that religion, that is as the persons professing it are concerned in civil respects of bodies or goods, as I have opened; whereas if it concern the souls and religions of men simply so considered in reference to God, it must of necessity put on the nature of a religious or spiritual ordinance or constitution.  
Besides, it is a most improper and fallacious instance for an oath, being an invocation of a true or false God to judge in a case, is an action of a spiritual and religious nature, what ever the subject matter be about which it is taken, whether civil or religious: but a law or constitution may be civil or religious, as the subject about which it is conversant is, either civil (merely concerning bodies or goods) or religious concerning soul and worship.   

CHAP. XCIV.  Peace. 
THeir fifth Head is concerning the Magistrates power in making of Laws.  
First, they have power to publish and apply such Civil Laws in a State as either are expressed in the Word of God in Moses judicials (to wit, so far as they are of general and moral equity, and so binding all Nations in all Ages) to be deducted by way of general consequence and proportion from the word of God.  
For in a free State no Magistrate hath power over the bodies, goods, lands, liberties of a free people, but by their free consents. And because free men are not free Lords of their own estates, but are only stewards under God, therefore they may not give their free consents to any Magistrate to dispose of their bodies, goods, lands, liberties at large as themselves please, but as God (the sovereign Lord of all) alone. And because the Word is a perfect rule as well of righteousness as of holiness, it will be therefore necessary that neither the people give consent, nor that the Magistrate take power to dispose of the bodies, goods, lands, liberties of the people, but according to the Laws and Rules of the Word of God.  
Secondly, in making Laws about civil and indifferent things about the Commonweal.  
First, he hath no power given him of God to make what laws he please, either in restraining from, or constraining to the use of indifferent things, because that which is indifferent in its nature, ma● sometimes be inexpedient in its use, and consequently unlawful, 1 Cor. 2. 5. it having been long since defended upon good ground, Quicquid non expeait, quatenus non expedit, non licet.  
Secondly, he hath no power to make any such Laws about indifferent things, wherein nothing good or evil is shown to the people, but only or principally the mere authority or will of the imposer for the observance of them, Colos. 2. 21, 22. 1 Cor. 7. 23, compared with Ephes. 6. 6.  
It is a prerogative proper to God to require obedience of the sons of men, because of his authority and will.  
The will of no man is Regula recti, unless first it be Regula recta.  
It is an evil speech of some, that in some things the will of the Law, not the ratio of it, must be the Rule of Conscience to walk by; and that Princes may forbid men to seek any other reason but their authority, yea when they command frivola & dura. And therefore it is the duty of the Magistrate in all laws about indifferent things, to show the Reasons, not only the Will, to show the expediency, as well as the indifferency of things of that nature.  
For we conceive in Laws of this nature, it is not the will of the Lawgiver only, but the Reason of the Law which binds. Ratio est Rex Legis, & Lex est Rex Regis.  
Thirdly, because the judgement of expedient and inexpedient things is often difficult and divers, it is meet that such Laws should not proceed without due consideration of the Rules of Expediency set down in the Word, which are these three:  
First, the rule of Piety, that they may make for the glory of God, 1 Cor. 10. 31.  
Secondly, the rule of Charity, that no scandal come hereby to any weak brother, 1 Cor. 8. 13.  
Thirdly, the Rule of Charity, that no man be forced to submit against his conscience, Rom. 14. 14. 23. nor be judged of contempt of lawful Authority, because he is not suddenly persuaded of the expediency of indifferent things; for if the people be bound by God to receive such Laws about such things, without any trial or satisfaction to the conscience, but must judge them expedient because the Magistrate thinks them so, than the one cannot be punished in following the other, in case he shall sin in c●lling Inexpedient Expedient; but Christ saith the contrary, If the blind lead the blind, they shall both fall.  Truth. 
In this passage these worthy Men lay down such a ground, as the gates of Hell are not able to shake concerning the Magistrates walking in indifferent things: 
The Author's large confession of the liberty of conscience from the Laws of Civil authority in spiritual cases.  And upon which ground that Tower of Lebanon may be raised whereon there hang a thousand shields and bucklers, Cant 4. to wit, that invincible Truth, That no man is to be persecuted for cause of conscience: The ground is this: The Magistrate hath not power to make what Laws he please, either in restraining or constraining to the use of indifferent things: And further he confesseth that the reason of the Law, not the will of it must be the rule of conscience. And they add this impregnable reason: viz. If the people be bound to receive such Laws without satisfaction to conscience, than one cannot be punished for following the other, in case he shall sin contrary to Christ Jesus, who saith, If the blind lead the blind, they shall both fall.  
Hence I argue, If the Civil Magistrate have no power to restrain or constrain their subjects in things in their own nature indifferent, 
Civil Magistrates confessed not to have power to urg the conscience in indifferent things.  as in eating of meats, wearing this or that garment, using this or that gesture, but that they are bound to try and examine his commands, and satisfy their own reason, conscience and judgement before the Lord, and that they shall sin, if they follow the Magistrates command, not being persuaded in their own soul and conscience that his commands are according to God It will be much more unlawful and heinous in the Magistrate to compel the subjects unto that which (according to their consciences persuasion) is simply unlawful as unto a falsely constituted Church, Ministry, Worship, Administration, and they shall not escape the D●ch, by being led blindefold by the Magistrate, but though he fall in first, yet they shall in after him, and upon him, to his greater and more dreadful judgement.  
In particular thus, If the Magistrate may restrain me from that gesture in the Supper of the Lord, which I am persuaded I ought to practice, he may also restrain me by his commands from that Supper of the Lord itself in such or such a Church according to my conscience.  
If he cannot (as they grant) constrain me to such or such a garment in the worship of God, can he constrain me to worship God by such a Ministry, and with such worship, which my soul and conscience cannot be persuaded is of God?  
If he cannot command me in that circumstance of time to worship God this or that day, can he command me to the worship itself?  Peace. 
Me thinks I discern a threefold guilt to lie upon such Civil powers as impose upon and enforce the conscience, 
A threefold guilt●ly●ng upon Civil powers commanding the subjects 〈◊〉 worship.  though not unto the ministration and participation of the Seals, yet either to depart from that worship which it is persuaded of, or to any exercise or worship which it hath not faith in.  
First, of an appearance of that Arminian Popish doctrine of freewill, as if it lay in their own power and ability to believe upon the Magistrates command since it is confessed that what is submitted to by any without faith it is sin, be it never so true and holy Rom. 14.  
Secondly, since God only openeth the heart and worketh the will, Phil. 2. it seems to be an high presumption to suppose that together with a command restraining from, or constraining to worship, that God is also to be forced or commanded to give faith to open the heart to incline the will, etc.  
Thirdly, A guilt of the hypocrisy of their subjects and people in forcing them to act and practice in matters of Religion and Worship against the doubts and checks of their consciences, 
Persons may 〈◊〉 sin 〈◊〉 to many whom t●●y 〈◊〉 not 〈◊〉, 〈◊〉 to worship where they cannot believe.  causing their bodies to worship, when their souls are far off, to draw near with their lips, their hearts being far off, etc.  
With less sin ten thousand fold may a natural ●ather force his 〈◊〉, or the Father of the Commonweal force all the maidens in a Country to the marriage beds of such and such men whom they cannot love, than the souls of these and other subjects to such worship or Ministry, which is either a true or false, because Cant. 1. 16.  Truth. 
Sweet Peace, your conclusions are undeniable, and O that they might sink deep into those Noble and Honourable Bosoms it so deeply concerns! but proceed.   

CHAP. XCV.  Peace. 
IN that fifth head they further say thus:  
Thirdly, in matters Ecclesiastical we believe, first, That Civil Magistrates have no power to make or constitute Laws about Church affairs which the Lord Jesus hath not ordained in his Word for the well ordering of the Church; for the Apostle solemnly chargeth Timothy, and in him all Goverours of the Church, before God and the Lord Jesus Christ (who is the only Potentate, the King of Kings, and Lord of Lords) that the Commandment given by him for the ordering of the Church be kept without spot unrebukeable to the appearing of the Lord Jesus Christ, 1 Tim. 6. 14. 15. And this Commandment given in the Word, the Apostle faith is able to make the man of God perfect in all Righteousness, 2 Tim. 3. 17. And indeed the adminstration of all Christ's affairs doth immediately aim at spiritual and divine ends (as the worship of God and the salvation of men's souls:) and therefore no Law nor means can be devised by the wisdom or wit of man that can be fit or able to reach such ends, but use must be made of such only as the divine Wisdom and holy Will of God hath ordained.  
Secondly, We believe the Magistrates power in making Laws about Church affairs, is not only thus limited and restrained by Christ to matters which concern the substance of God's worship and of Church government, but also such as concern outward order, as in Rites and Ceremonies for uniformities sake: For we find not in the Gospel that Christ hath any where provided for the uniformity of Churches, but only for their unity.  
Paul in matters of Christian liberty commendeth the unity of their Faith in the holy Spirit, giving order that we should not judge nor condemn one another in difference of judgement and practice of such things where men live to God on both sides, even though there were some error on one side, Rom. 14. to the 6. How much less in things indifferent, where there may be no etrour on either side.  
When the Apostle directeth the Church of Corinth that all things be done decently and in order, he meant not to give power to Church Officers, or to Civil Magistrates to order what ever they should think meet for decency and order; but only to provide that all the Ordinances of God be administered in the Church decently without unnatural or uncivil uncomeliness (as that of long hair, or women's prophesying, of the like) and orderly without confusion or disturbance of edification, as the speaking of many at once in the Church.  
Thirdly, we do nevertheless willingly grant that Magistrates upon due and diligent search what is the counsel and will of God in his Word concerning the right ordering of the Church, may and aught to publish and declare, establish and ratify such Laws and Ordinances as Christ hath appointed in his Word for the well ordering of Church affairs, both for the gathering of the Church, and the right administration of all the Ordinances of God amongst them in such a manner as the Lord hath appointed to edification. The Law of Artaxerxes, Ezra 7. 23. was not usurpation over the Church's liberty, but a Royal and just confirmation of them: Whatsoever is commanded by the God of Heaven: For why should there be wrath against the King and his Sons?  Truth. 
Dear Peace. me thinks I see before mine eyes a wall daubed up (of which Ezekiel speaks) with untempered mortar: Here they restrain the Magistrate from making Laws either concerning the substance or ceremony of Religion, but such only as Christ hath commanded, and those, say they, must publish and declare after the example of Artaxerxes.  
I shall herein perform two things: First, examine this Magistrate's duty to publish, declare, etc. such Laws and Ordinances as Christ hath appointed.  
Secondly, I shall examine that proof from Artaxerxes, Ezra 7. 23.  
In the first, 
God's Israel dessous of Saul●arme of flesh.  me thinks I hear the voice of the people of Israel, 1 Sam. 8. 5. Make us a King that may rule over us after the manner of the Nations, rejecting the Lord ruling over them by his holy Word in the mouth of his Prophets, and sheltering themselves under an Arm of Flesh; which Arm of Flesh God gave them in His Anger, and cut off again in His Wrath, after he had persecuted David the figure of Christ jesus who hath given his people the Sceptre and Sword of his Word and Spirit, and refused a temporal Crown or Weapons in the dispensation of his Kingdom.  
Where did the Lord Jesus or his Messengers charge the Civil Magistrate, or direct Christians to petition him, to publish, declare or establish by his Arm of Flesh and Earthly weapons the Religion and worship of Christ Jesus?  
I find the Beast and false Prophet (whose rise and doctrine is not from Heaven, but from the Sea and Earth) dreadful and terrible by a Civil Sword and dignity, Rev, 13. 2.  
I find the Beast hath gotten the power and might of the Kings of the Earth, 
The 7 headed Beast, and the Lamb differ in their weapons.  Revel. 17. 13.  
But the Lamb's weapons are Spiritually mighty, 2 Cor. 10. etc. his Sword is two-edged coming out of his mouth, Revel. 1. His preparations for War are white Horses and white Harness, which are contest by all to be of a spiritual nature, Revel. 19  
When that whore jesabel stabbed Naboth with her Pen, 
Naboths case typical.  in stirring up the people to stone him as a Blasphemer of God and the King, what a glorious mask or veil of Holiness put she on? Proclaim a Fast, set a day apart for humiliation; and for confirmation, let all be ratified with the King's Authority, Name, and Seal, 1 1 Kings, 21. 8.  
Was not this recorded for all God's Naboths, standing for their Spiritual interests in heavenly things (typed out by the typical earth and ground of Canaan's land) that they through patience and Comfort of the Scriptures might have hope, Rom. 15● 4.?  
Again, I demand who shall here sit Judge, whether the Magistrate command any other Substance or Ceremony but what is Christ's?  
By their former Conclusions, every Soul must judge what the Magistrate commandeth, and is not bound, even in indifferent things, to the Magistrates Law, further than his own Soul, Conscience and judgement ascends to the Reason of it: Here the Magistrate must make Laws for that Substance and Ceremony which Christ appointed: But yet he must not do this with his eyes open, but blindfold and hoodwinked; for if he judge that to be the Religion of Christ, and such to be the order there in which their Consciences judge otherwise, and assent not to, they profess they must submit only to Christ's laws, and therefore they are not bound to obey him.  
O● what is this but to make use of the Civil Powers and Governors of the World, 
Civil Powers abused as a Guard about the Bed of Spiritual whoredoms.  as a Guard about the Spiritual Bed of Soulewhoredomes, in which the Kings of the Earth commit Spiritual fornication with the great Whore, Rev. 17. 2? as a Guard while the Inhabitants of the Earth are drinking themselves drunk with the wine of her fornication.  
But oh what terrifying, what allure are in jereinies' Curse and Blessing 1 jer. 17. Cursed is the man that trusteth in man, that maketh Flesh his Arm (too too common in spiritual matters) and whose heart departeth from Jehovah: He shall be as an Heath in the Wilderness (even in the spiritual and mystical wilderness) and shall not see when comfort comes, but shall abide in drought in the wilderness in a barrenland, etc.   

CHAP. XCVI.  Peace. 
O What mysteries are these to Flesh and Blood! how hard for flesh to forsake the Arm thereof! But pass on (dear Trutly) to their proof propounded, Ezra 7. 23. Wherein Artaxerxes confirmed by Law what ever was commanded by the God of Heaven.  Truth. 

●zra 7. 23. discussed.  In this Scripture I mind first the people of God captivated under the dominion and government of the Kings of Babel and Persia.  
Secondly, Artaxerxes his favour to these Captives, 

1. Of freedom to their Consciences.  
2. Or bounty towards them.  
3. Of exempting of some of them from common charges.    
Thirdly, Punishments on offenders.  
Fourthly, the ground that ●aries him on to all this.  
Fifthly, Ezra praising of God for putting this into the heart of the King.  
Concerning the people of God the jews, they were as Lambs and Sheep in the jaws of the Lion, 
God's people not subject to ●he Kings of Babel or Per●● in Spirituals.  the dear beloved of his Soul under the devouring Tyrants of the World, both the Babylonian and the Persian, far from their own Nation, and the Government of their own anointed Kings, the figures of the true King of the jews the Lord jesus Christ.  
In this respect it is clear, that the jews were no more subject to the Kings of Babylon and Persia in Spiritual things, than the Vessels of the Sanctuary were subject to the King of Babel's use, Dan. 5.  
Concerning this King I consider, first his person, a Gentile Idolater, an oppressing Tyrant, one of those devouring Beasts, Da●. 7. & 8. An hand of bloody Conquest set the Crown upon the lead of these Monarches; and although in Civil things they might challenge subjection, yet why should they now sit down in the throne of Israel, and govern the people and Church of God in Spiritual things?  
Secondly, 
Tyrant's hearts sometimes wonderfully mo●●ified towards God's people.  consider his acts of Favour, and they will not amount to a positive Command, that any of the jews should go up to build the Temple, nor that any of them should practise his own worship, which he kept and judged the best for his own Soul and People.  
'Tis true, he freely permits them, and exerciseth a bounteous assistance to them: All which argues no more, but that sometimes it pleaseth God to open the hearts of Tyrants greatly to favour and further his people. Such favour found Nehemiah, and Daniel, and others of God's people have and shall find, so often as it pleaseth Him to honour them that honour Him, before the Sons of Men.  Peace. 
Who sees not how little this Scripture contributes to their Tenent? but why (say some) should this King confirm all with such severe punishments? and why for all this● should Ezra give thanks to God, if it were not imitable for aftertimes?  Truth. 
The Law of God which he confirmed, he knew not, and therefore neither was, nor could he be a Judge in the Case.  
And for his Ground, what was it but the common terrors and convictions of an affrighted Conscience?  
In such sits and pangs, what have not Pharaohs, Saul's, Ahabs, Herod's, 
Nabuchadnezzar, D●ri●us, and A●ta xerxes' th●ir decrees examined.  Agrippa's spoken? and what wonderful decrees have Nabuchadnizzar, Cyrus, Darius, Artaxerxes put forth concerning the God of Israel, Dan. 3. & 6. & Ezra 1 & 7 etc. and yet as far from being charged with (as they were from being affected to) the Spiritual Crown of Governing the Worship of God, and the Conscience of his people.  
●Tis true, Ezra most piously and justly gave thanks to God for putting such a thing into the heart of the King: But what makes this pattern for the Laws of Civil Governors now under the Gospel? 
Ezra's thanksgiving for the Kings decree examined.  It suited well with that national state of God's Church, that the Gentile King should release them, permit them to return to their own Land, assist them with other favours, and enable them to execute punishments upon offenders according to their national State.  
But did God put such a thing as this into the heart of the King, viz. to restrain upon pain of Death all the millions of men under his Dominion from the Idolatties of their several and respective Countries? to constrain them all upon the like penalty to conform to the Worship of the God of Israel, to build him a Temple, erect an Altar, ordain Priests, offer sacrifice, observe the Fasts and Feasts of Israel? yea did God put it into the King's heart to send Levites into all the parts of his Dominion, compelling them to hear; which is but a natural thing (as some unsoundly speak) unto which all are bound to submit?  
Well however, Ezra gives thanks to God for the Kings, and so should all that feat God in all Countries, 
The duty of all Civil States toward the Consciences of their Subjects.  if he would please to put it into the hearts of the Kings, States and Parliaments, to take off the yokes of Violence, and permit (at least) the Consciences of their Subjects, and especially such as in truth make Conscience of their Worships to the God of Israel: and yet no cause for Ezra then, or God's Ezras and Israelites now, to acknowledge the care and charge of God's worship, Church and Ordinances, to lie upon the shoulders of Artaxerxes, or any other Civil Prince or Ruler.  
Lastly for the Confirmation or Ratification which they suppose Magistrates are bound to give to the Laws of Christ, 
Christ needs no humane confirmations.  I answer, God's cause, Christ's Truth, and the two-edged sword of his Word, never stood in need of a temporal Sword, or an humane Witness to confirm and ratify them. If we receive the witness of an honest man, the witness of the most holy God is greater, 1. john 5.  
The result and sum of the whole matter is this: 1. It may please God sometimes to stir up the Rulers of the Earth to permit and tolerate, to favour and countenance God's people in their worships, 
The sum of the Examples of Gentile King's decreeing for God's Worship in Scripture  though only out of some strong conviction of conscience or fear of wrath, etc. and yet themselves neither understand God's worship, nor leave their own state, Idolatry or Country worship.  
For this God's people ought to give thanks unto God; yea and all men from this example may learn not to charge upon the Magistrate's conscience (besides the care of the Civil peace, the bodies and goods of men) the Spiritual peace in the worship of God and souls of men: but hence are Magistrates instructed favourably to permit their subjects in their worships, although themselves be not persuaded to submit to them, as Nabuchadnezzar, Cyrus, Darius and Artaxerxes did.   

CHAP. XCVII.  Peace. 
THe sixth question is this: How far the Church is subject to their Laws?  
All those (say they) who are members of the Commonweal are bound to be subject to all the just and righteous Laws thereof, and therefore (membership in Churches not cutting men off from the membership in commonweals) they are bound to be subject, even every soul, Rom. 13. 1. as Christ himself and the Apostles were in their places wherein they lived, and therefore to exempt the Clergy (as the Papists do) from Civil subjection, and to say that generatio Clerici, is corruptio subditi, is both sinful and scandalous to the Gospel of God; and though all are equally subject, yet Church members are more especially bound to yield subjection, and the most eminent most especially bound, not only because conscience doth more strongly bind, but also because their ill examples are more infectious to others, pernicious to the State, and provoke God's wrath to bring vengeance on the State.  
Hence if the whole Church or officers of the Church shall sin against the State or any person by sedition, contempt of Authority, heresy, blasphemy, oppression, slander, or shall withdraw any of their members from the service of the State without the consent thereof, their persons and estates are liable to Civil punishments of Magistrates according to their righteous and wholesome Laws, Exod. 22. 20. Levit. 24. 16. Deut. 13. 5. & 18. 10.  Truth. 
What concerns this head in civil things, I gladly subscribe unto: what concerns heresy, blasphemy, etc. I have plentifully before spoken to, and shall here only say 2 things:  
First, those Scriptures produced concern only the people of God in a Church estate, and must have reference only to the Church of Christ Jesus, which (as Mr. Cotton confesseth) is not national but congregational of so many as may meet in one place, 1 Cor. 14 & therefore no Civ●ll State can be the antitype and parallel; to which purpose upon the 11 Question I shall at large show the difference between that national Church and State of Israel, 
The Law of putting to death blasphe●● of Christ cuts off. I hopes from the Jews of part king in his blout.  and all other States and Nations in the World.  
Secondly, If the Rulers of the Earth are bound to put to death all that worship other gods than the true God, or that blaspheme (that is speak evil of in a lesser or higher degree) that one true God; it must unavoidably follow that (the beloved for the Father's sake) the Jews whose very Religion blasphemeth Christ in the highest degree, I say they are actually sons of death, and all to be immediately executed according to those quoted Scriptures: And  
Secondly, the Towns, Cities, Nations and Kingdoms of the World must generally be put to the sword, if they speedily renounce not their Gods and Worships, and so cease to blaspheme the true God by their Idolatries: This bloody consequence cannot be avoided by any Scripture rule, for if that rule be of force Deut. 13. & 18. not to spare, 
The direful effects of sighting for conscience.  or show mercy upon person or City falling to Idolatry, that bars out all favour or partiality; and than what heaps upon heaps in the slaughter houses and shambles of Civil Wars must the world come to, as I have formerly noted, and that unnecessarily, it being not required by the Lord Jesus for his sake, and the Magistrates power and weapons being essentially Civil, and so not reaching to the impiety or ungodliness, but the incivility and unrighteousness of tongue or hand?   

CHAP. XCVIII.  Peace. 
Dear Truth, these are the poisoned daggers stabbing at my tender heart! Oh when shall the Prince of peace appear and reconcile the bloody sons of men? but let me now propose their 7 head: viz.  
In what order may the Magistrate execute punishment on a Church or Church-member that offendeth his Laws.  
First, gross and public notorious sins which are against the light of conscience as Heresy, etc. there the Magistrate keeping him under safe ward should send the offendor first to the Church to heal his conscience, still provided that the Church be both able and willing thereunto: By which means the Magistrate shall convince such an one's conscience that he seeketh his healing, rather than his hurt.  
The censure also against him shall proceed with more power and blessing, and none shall have cause to say that the Magistrate persecutes men for their consciences, but that he justly punisheth such an one for sinning rather against his conscience, Tit. 3. 0.  
Secondly, in private offences how the Magistrate may proceed, see Chap. 12. It is not material whether the Church or Magistrates take it first in hand. Only with this caution, that if the State take it first in hand, they are not to proceed to death or banishment, until the Church hath taken their course with him, to bring him to Repentance, provided that the Church be willing and ready thereunto.  
Secondly, in such sins wherein men plead Conscience, as Heresy, etc.  Truth. 
Here I have many just exceptions and considerations to present.  
First, they propose a distinction of some sins: some are against the light of conscience, etc. and they instance in Heresy.  
Ans. I have before discussed this point of an Heretic sinning against light of conscience: And I shall add that howsoever they lay this down as an infallible conclusion that all Heresy is against light of Conscience; yet (to pass by the discussion of the nature of Heresy, in which respect it may so be that even themselves may be found heretical, 
E●lour is confident as well as Truth.  yea and that in fundamentals) how do all Idolaters after light presented, and exhortations powerfully pressed, either Turks or Pagans, Jews or Antichristians, strongly even to the death hold fast (or rather are held fast by) their delusions.  
Yea Gods people themselves, being deluded and captivated are strongly confident even against some fundamentals, 
God's people as well as others will be found obstinate in fundamental errors in which sufferings and persecution doth harden.  especially of worship, and yet not against the light, but according to the light or eye of a deceived conscience.  
Now all these consciences walk on confidently and constantly even to the suffering of death and torments, and are more strongly confirmed in their belief and conscience, because ●uch bloody and cruel courses of persecution are used toward them.  
Secondly, speaks not the Scripture expressly of the Jew, Isa. 6. Mat. 13. Acts 28. that God hath given them the spirit of slumber, eyes that they should not see, & c● all which must be spoken of the very conscience, which he that hath the golden key of David can only shut and open, and all the Picklock's or● Swords in all the Smith's shops in the World can neither by force or fraud prevent his time.  
Is it not said of Antichristians, 
Strong delusions.  2● Thessaly. 2. that God hath sent them strong delusions, so strong and efficacious, that they believe a Lie and that so Confidently, and some so Conscientiously, that Death itself cannot part between the Delusion and their Conscience.  
Again, the Magistrate (say they) keeping him in safe ward: that is, the Heretic, the Blasphemer, Idolater, etc.  Peace. 
I here ask all men that love even the Civil Peace, where the Lord Jesus hath spoken a tittle of a Prison or safe ward to this purpose.  Truth. 
We find indeed a prison threatened by God to his irreconciled enemies, neglecting to account with him, Matth. 5.  
We find a prison into which persecuters cast the Saints: So john, 
Spiritual prisons.  so Paul, and the Apostles, Matth. 14. 10. etc. were cast, and the great Commander of, and caster into prison, is the Devil, Revel. 2.  
We find a Spiritual prison indeed, a prison for Spirits, 1 P. ●. 3. 19 the Spirits formerly rebellious against Christ Jesus speaking by Noah unto them, now kept in safe ward against the judgement of the great day.  
In Excommunication, a Soul obstinate in sin is delivered to Satan his Jailor, and he keeps him in safe ward, until it pleaseth God to release him.  
There is a prison for the Devil himself a thousand years, Rev. 20. 
Christ Jesus appointed no material prisons for Blasphemers of him, etc.  And a Lake of eternal fire and brimstone, into which the Beast and False Prophet, and all not written in the Lamb's book, and the Devil that deceived them, shall eternally be there secured and tormented.  
But neither amongst these, nor in any other passage of the New Testament, do we find a prison appointed by Christ Jesus for the Heretic, Blasphemer, Idolater, etc. being not otherwise guilty against the Civil State.  
'Tis true, Antichrist (by the help of Civil Powers) hath his prisons, to keep Christ jesus and his members fast: such prisons may well be called the Bishop's prisons, 
The Bishop's prisons.  the Popes, the Devils prisons: These inquisition houses have ever been more terrible than the Magistrates.  
At first, persecuting Bishops borrowed prisons of the Civil Magistrate (as now their successors do still in the world) but afterward they wr●ng the keys out of the Magistrates hands, and hung them at their own Girdles, and would have prisons of their own, as doubtless will that Generation still do, if God prevent them not.   

CHAP. XCIX.  Peace. 
Again (say they) the Magistrate should send him first to the Church to heal his Conscience.  Truth. 
Is not this as the Prophet speaks, Like mother, like daughter? 
Like mother like daughter.  So the mother of whoredoms the Church of Rome teacheth and practiseth with all her Heretics: First let the holy Church convince them, and then deliver them to the Secular power to receive the punishment of Heretics.  Peace. 
Me thinks also they approach near that Popish Tenent, Ex opere operato: for their Exhortations and Admonitions must necessarily be so operative and prevalent, that if the Heretic repent not, 
Conscience not so easily healed and cared.  he now sins against his Conscience: not remembering that Peradventure, 2 Tim. 2. If peradventure, God will give them repentance: and how strong delusions are, and believing of lies, and how hard it is to be undeceived, especially in Spirituals?  Truth. 
And as it may so prove, when an Heretic indeed is brought to this College of Physicians to have his conscience healed, and one Heretic is to cure another: So also when any of Christ's Witnesses (supposed Heretics) are brought before them, how doth the Lord jesus suffer whip and stabs, when his Name, and Truths, and Witnesses, and Ordinances are all profaned and blasphemed?  
Besides, suppose a Man to be an Heretic, and yet suppose him brought as the Magistrates Prisoner, though to a true Church, to heal his Conscience: 
Wounding instead of healing of Consciences.  What promise of Presence and Blessing hath the Lord jesus made to his Church and Spouse in such a way? and how common is it for Heretics either to be desperately hardened by such cruel courses (yet pretending Soule-healing) or else through fear and terror to practise gross hypocrisy even against their consciences? So that these Chirugeons' and Physicians pretending to heal Consciences, by such a course wound them deeper, and declare themselves Chirugeons' and Physicians of no value.  Peace. 
But what think you of the Proviso added to their Proposition, viz. Provided, the Church be able and willing?  Truth. 
Doubtless this proviso derogates not a little from the nature of the Spouse of Christ. For she, like that gracious woman, Prov. 31. 26. 
Christ's Spouse able and willing to be ●e wounded consciences.  openeth her mouth with wisdom, and in her tongue is the Law of Grace: she is the pillar and ground of Truth, 2. Tim. 2. The golden candlestick from whence true light shineth: the Angels or Ministers thereof able to try false Apostles (Rev. 2.) and convince the Gainsayers, Tit. 1.  
Again (according to their principles of suppressing persons and Churches falsely worshipping) how can they permit such a blind and dead Church not able and willing to heal a wounded Conscience?  Peace. 
What should be the reason of this their expression?  Truth. 
Doubtless their Consciences tell them how few of those Churches (which they yet acknowledge Churches) are able and willing to hold forth Christ jesus the Sun of Righteousness, healing with his wings the doubting and afflicted conscience.  
Lastly, their conscience tells them, that a Servant of Christ jesus may possibly be sent as an Heretic to be healed by a false Church, which Church will never be willing to deal with him, or never be able to convince him.  Peace. 
Yea, but they say, by such a course the Magistrate shall convince such an one's conscience; that he seeks his good, etc.  Truth. 
If a man thus bound be sent to a Church to be healed in his conscience, either he is an Heretic, or he is not.  
Admit he be: yet he disputes in fear, as the poor thief: the Mouse disputes with a terrible persecuting Cat: 
A persecuting Church disputes with an Heretic as a Cat with the Mouse; and with a true Witness as a Lion with a Limb in his paw.  who while she seems to play and gently toss, yet the conclusion is a proud insulting and devouring cruelty.  
If no Heretic but an innocent and faithful witness of any Truth of Jesus; disputes he not as a Lamb in the Lion's paw, being sure in the end to be torn in pieces?  Peace. 
They add: The censure this way proceeds with more power and blessing.  Truth. 
All power and blessing is from that blessed Son of God, unto whom all power is given from the Father, in Heaven and Earth. He hath promised his presence with his Messengers, preaching and baptising to the world's end, ratifying in Heaven what they blind or lose on Earth.  
But let any man show me such a commission, instruction and promise given by the Son of God to Civil powers in these spiritual affairs of his Christian Kingdom and Worship?  Peace. 
Lastly they conclude, This course of first sending the Heretic to be healed by the Church, takes away all excuse; for none can say that he is persecuted for his Conscience, but for sinning against his Conscience.  Truth. 
jesabel placing poor Naboth before the Elders as a blasphemer of God and the King, and sanctifying the plotted and intended murder with a day of humiliation, 
Persecutors endure not so to be called.  may seem to take away all excuse, and to conclude the Blasphemer worthy to be stoned: But jehovah the God of Recompenses (●er. 51.) when he makes Inquisition for blood, will find both jesabel and Ahab guilty, and make the Dogs a feast with the flesh of jesabel, and leave not to Ahab a man to piss against the wall; for (as Paul in his own plea) there was nothing committed worthy of death: and against thee, O King, saith Daniel, I have not sinned (Dan. 6.) in any Civil fact against the State.   

CHAP. C.  Peace. 
THeir eighth question is this: viz. What power Magistrates have about the gathering of Churches?  
First, the Magistrate hath power, and it is his duty to encourage and countenance such persons, as voluntarily join themselves in holy Covenant, both by his presence (if it may be) and promise of protection, they accepting the right hand of fellowship from other neighbour Churches.  
Secondly, he hath power ●o forbid all Idolatrous and corrupt Assemblies, who offer to put themselves under their patronage, and shall attempt to join themselves into a Church-estate, and if they shall not hearken, to force them therefrom by the power of the Sword, Psal. 101. 8. For our tolerating many Religions in a State in several Churches, beside the provoking of God, may in time not only corrupt, leaven, divide, and so destroy the peace of the Churches, but also dissolve the continuity of the State, especially ours whose walls are made of the stones of the Churches: it being also contrary to the end of our planting in this part of the World, which was not only to enjoy the pure Ordinances, but to enjoy them all in purity.  
Thirdly, He hath power to compel all men within his grant, to hear the Word, for hearing the Word of God is a duty which the light of Nature leadeth even Heathens to: The Ninivites heard jonah, though a stranger, and unknown unto them, to be an extraordinary Prophet, jonah 3. And Eglon the King of Moab hearing that Ehud had a message from God, he rose out of his seat for more reverend attention, judg. 3. 20.  
Yet he hath no power to compel all men to become members of Churches, because he hath not power to make them fit members for the Church, which is not wrought by the power of the Sword, but by the power of the Word: Nor may he force the Churches to accept of any for members, but those whom the Churches themselves can freely approve of.  Truth. 
To the first branch of this head, I answer, That the Magistrate should encourage and countenance the Church, yea and protect the persons of the Church from violence, disturbance, etc. It being truly noble and glorious, by how much the Spouse and Queen of the Lord jesus transcends the Ladies, Queens, and Empresses of the World, in glory, beauty, chastity and innocency.  
'Tis true, all Magistrates in the world do this: viz. Encourage and protect that Church or Assembly of worshippers, which they judge to be true and approve of; but not permitting other consciences than their own: It hath come to pass in all ages, and yet doubtless will, that the Lord jesus and His Queen are driven and persecuted out of the World.  
To the second, That the Magistrate ought to suppress all Churches which he judgeth false, he quoteth Psal. 101. 8. Betimes I will cut off the wicked of the Land, that I may cut off all evil doers from the City of Jehovah: unto which, he addeth four Reasons.  Peace. 
Dear Truth, first, a word to that Scripture, so often quoted, and so much boasted of.  Truth. 
Concerning that holy Land of Canaan, concerning the City of jehovah, jerusalem, out of which King David here resolves to cut off all the wicked and evil doers. 
Psal. 101. 8. concerning the cutting off the wicked, examined.  I shall speak more largely on the 11 Head or Question in the differences between that and all other Lands.  
At present I answer, There is no holy Land or City of the Lord, no King of Zion, etc. but the Church of jesus Christ, and the King thereof, according to 1 Pet. 2. 9 Ye are a holy Nation, and jerusalem is the holy people of God in the true profession of Christianity, Heb. 12. Gal. 4. & Rev. 21. Out of which the Lord jesus by his holy Ordinances, 
No Land of Canaan, nor holy City now  in such a government, and by such governor's as he hath appointed, he cuts off every wicked person and evil doer.  
If Christ jesus had intended any difference of plate, Cities or Countries, doubtless jerusalem and Samaria had been thought of, or the Cities of Asia, wherein the Christian Religion was so gloriously planted.  
But the Lord jesus disclaims jerusalem and Samaria forth having any respect of holiness more than other Cities, john 4.  
And the Spirit of God evidently testineth that the Churches were in the Cities and Countries, 
No difference of Lands and Cities since the coming as was before the coming of the Lord Jesus.  not that the whole Cities or Countries were Gods holy Land, and Cities out of which all false worshippers and wicked persons were to be cut, Rev. 2. & 3.  
The Devil's throne was in the City of Pergamus, in respect of the state and persecution of it, and yet there was also the Throne of the Lord jesus set up in His Church of worshippers in Pergamus, out of which the Balaamites, and Nicholaitans and every false worshipper was to be cast, though not out of the City of Pergamus, for then Pergamus must have been thrown out of Pergamus, and the World out of the World.   

CHAP. CI.  Peace. 
OH that my head were a fountain, and mine eyes River● of tears to lament my children, the children of peace and light, thus darkening that, and other lightsome Scriptures with such dark and direful clouds of blood.  Truth. 
Sweet Peace, thy tears are seasonable and precious, and bottled up in the Heavens: but let me add a second consideration from that Scripture: If that Scripture may now literally be applied to Nations and Cities in a parallel to Canaan and jerusalem since the Gospel, and this Psal. 101. be literally to be applied to Cities, Towns, 
The bloody interpretation of Psal. 101.  and Countries in Europe and America, not only such as assay to join themselves (as they here speak) in a corrupt Church estate, but such as know no Church estate, nor God, nor Christ, yea every wicked person and evil doer, must be hanged or stoned, etc. as it was in Israel, and if so, how many thousands and millions of men and women in the several Kingdoms and governments of the World must be cut off from their Lands, and destroyed from their Cities, as this Scripture speaks?  
Thirdly, since those persons in the New English plantations accounted unfit for Church estate, yet remain all members of the Church of England, from which New England dares not separate, no not in their Sacraments, (as some of the Independents have published) what riddle or mystery, or rather fallacy of Satan is this?  Peace. 

The New English separate in America, but not in Europe.  It will not be offence to charity to make conjecture: First, herein New England Churches secretly call their Mother whore, not daring in America to join with their own Mother's children, though unexcommunicate, no nor permit them to worship God after their consciences, and as their Mother hath taught them this secretly and silently, they have a mind to do, which publicly they would seem to disclaim, and profess against.  
Secondly, 
The New English permit not their brethren of Old England to enjoy their consciences left th●ir own numbers might exceed their own, or at least the greatness of their own Assemblies & maintenances decrease.  If such members of Old England should be suffered to enjoy their consciences in New, (however it is pretended they would profane Ordinances for which they are unfit (as true it is in that natural persons are not fit for Spiritual worship) yet this appears not to be the bottom, for in Old England the New English join with Old in the ministrations of the Word, Prayer, singing, contribution, maintenance of the Ministry, etc.) if I say, they should set up Churches after their conscience, the greatness and multitudes of their own Assemblies would decay, and with all the contributions and maintenance of their Ministers, unto which all or most have been forced.  Truth. 
Dear Peace, These are more than conjectures, thousands now espy, and all that love the purity of the worship of the living God should lament such halting: I shall add this, not only do they partially neglect to cut off the wicked of the Land, but such as themselves esteemed beloved and goldy have they driven forth, and keep out others which would come unto them, eminently godly by their own confession, because differing in conscience and worship from them, and consequently not to be suffered in their holy Land of Canaan.  
But having examined that Scripture alleged, let us now weigh their Reasons.  
First (say they) the not cutting off by the sword, but tolerating many Religions in a State would provoke God: unto which  
I answer, 
Christ Jesus never appointed all Religions but his own to be cut off by the Civil Sword.  first (and here being no Scripture produced to these Reasons, shall the sooner answer) that no proof can be made from the Institutions of the Lord jesus that all Religions but one are to be cut off by the Civil Sword; that national Church in that typical Land of Canaan being abolished, and the Christian Commonweal or Church instituted.  
Secondly, I affirm that the cutting off by the Sword other Consciences and Religions is (contrarily) most provoking unto God, 
A bloody mother.  expressly against his will concerning the Tares Matth. 13. as I have before proved; as also the bloody mother of all those monstrous mischiefs (where such cutting off is used) both to the souls and bodies of men.  
Thirdly, let conscience and experience speak how in the not cutting off their many Religions, it hath pleased God not only not to be provoked, but to prosper the state of the united Provinces our next neighbours, and that to admiration.  Peace. 
The second reason is, such tolerating would leaven, divide and destroy the peace of the Churches.  Truth. 

Christ Spiritual power, most powerful.  This must also be denied upon so many former Scriptures & Reasons produced, proving the power of the Lord jesus, and the sufficiency of his Spiritual power in his Church, for the purging forth and conquering of the least evil, yea and for the bringing every thought in subjection unto Christ jesus, 2 Cor. 10.  
I add, 
Christ forbidding his followers to permit leaven in the Church, doth not for●bid to permit leaven in the World.  they have not produced one Scripture, nor can, to prove that the permitting to leaven of false doctrine in the World or Civil State, will leaven the Churches: only we find that the permission of leaven in persons, doctrines or practices in the Church, that indeed will corrupt and spread, 1. Cor. 5. & Gal. 5. but this Reason should never have been alleged, were not the particular Churches in New England, but as so many implicit Parish Churches in one implicit National Church.  Peace. 
Their third Reason is, it will dissolve the continuity of the State, especially theirs, where the walls are made of the stones of the Churches.  Truth. 
I answer briefly to this bare affirmation thus, that the true Church is a wall spiritual and mystical, Cant. 8. 9  
Then consequently a false Church or Company is a false or pretended wall, and none of Christ's.  
The civil State, Power and Government is a civil wall, etc. and  
Lastly, the walls of Earth or stone about a City are the natural or artificial wall or defence of it.  
Now in consideration of these four walls I desire it may be proved from the Scripture of Truth, 
The Wall, Cant. 8. 9 discussed.  how the false spiritual wall or company of false worshippers suffered in a City can be able to destroy the true Christian wall or company of believers.  
Again, 
A spiritual wall cannot properly impair the civil.  how this false spiritual wall or false Church permitted, can destroy the civil wall, the State and Government of the City and Citizens, any more than it can destroy the natural or artificial wall of earth or stone.  
Spiritual may destroy spiritual, if a stronger and victorious, but spiritual cannot reach to artificial or civil.  Peace. 
Yea but they fear the false spiritual wall may destroy their civil, because it is made of the stones of Churches.  Truth. 
If this have reference to that practice amongst them, viz. that none but members of Churches enjoy civil freedom amongst them (ordinarily) in imitation of that national Church and State of the jews, than I answer, they that follow Moses Church constitution) which the New English by such a practice implicitly do) must cease to pretend to the Lord jesus Christ and his institutions.  
Secondly, 
Many flourishing Civil States where true Churches are not found.  we shall find lawful civil State both before and since Christ jesus, in which we find not any tidings of the true God our Christ.  
Lastly, their civil New English State framed out of their Churches may yet stand, subsist and flourish, although they did (as by the word of the Lord they ought) permit either jews or Turks or Antichristians to live amongst them subject unto their Civil Government.   

CHAP. CII.  Peace. 
ONe branch more, viz. the third remains of this Head, and it concerns the hearing of the Word, unto which (say they) all men are to be compelled, because hearing of the word is a duty which even Nature leadeth Heathens to: for this they quote the practice of the Ninevites hea●ing jonah, and Eglo● (King of Moab) his rising up to ehud's pretended message from God, judge 3.  Truth. 

Hearing discussed.  I must deny that position: for light of Nature leadeth men to hear that only which Nature conceiveth to be good for it, 
Every Religion prefers its own Priests and Ministers before all other.  and therefore not to hear a Messenger, Minister or Preacher, whom conscience persuades is a false messenger or deceiver, and comes to deceive my soul, as Millions of men and women in their several respective religions and consciences are so persuaded, conceiving their own to be true.  
Secondly, 
Jonahs' preaching to the Ninevites, and their hearing of his message examined.  as concerning the instances, jonah did not compel the Ninevites to hear that message which he brought unto them.  
Besides the matter of compulsion to a constant worship of the world in Church estate (which is the Question) comes not near jonahs' case.  
Nor did Christ jesus or any of his Ambassadors so practice: but if persons refused to hear the command of the Lord jesus to his Messengers was only to depart from them, shaking off the dust of their feet with a denunciation of God's wrath against them, Math. 10. Act. 14.  
Concerning Eglon his rising up: First, Eh●d compelled not that King either to hear or reverence, 
Eglon his rising up to ehud's message, examined.  and all that can be imitable in Eglon, is a voluntary and willing reverence which persons ought to express to what they are persuaded comes from God.  
But how do both these instances mightily convince and condemn themselves, who not only profess to turn away from, but also persecute or hunt all such as shall dare to profess a Ministry or Church estate differing from their own, though for personal godliness and excellency of gifts reverenced by themselves.  
Thirdly, to the point of compulsion: It hath pleased the Lord jesus to appoint a two fold Ministry of his Word.  
First, 
A two fold Ministry of Christ, converting and feeding.  for unbelievers and their conversion, according to Math. 28. 19 Marc. 16 15, 16. and the constant practice of the Apostles in the first preaching of the Gospel.  
Secondly, a Ministry of feeding and nourishing up such as are converted and brought into Church estate, according to Ephes. 4. etc. Now to neither of these do we find any compulsion appointed by the Lord jesus, or practised by any of his.  
The compulsion preached and practised in New England, is not to the hearing of that Ministry sent forth to convert unbelievers, and to constitute Churches: for such a Ministry they practise not: but to the hearing of the word of edification, exhortation, consolation, dispensed only in the Churches of worshippers: I apply,  
When Paul came first to Corinth to preach Christ jesus, by their Rule the Magistrates of Corinth ought by the Sword to have compelled all the people of Corinth to hear Paul.  
Secondly, 
Paul never used any civil compulsion.  after a Church of Christ was gathered (by their rule) the Magistrates of Corinth ought to have compelled the people still (even those who had refused his Doctrine, for the few only of the Church embraced it) to have heard the Word still, and to have kept one day in seven to the Christians God, and to have come to the Christians Church all their days. And what is this but a settled formality of Religion and Worship, unto which a people are brought by the power of the sword?  
And however they affirm that persons are not to be compelled to be members of Churches, 
The New English forcing their subjects to church all their days, and yet forcing them not to any Religion (as they say) they force the people then to be of no religion all their days,  nor the Church compelled to receive any: Yet if persons be compelled to forsake their Religion which their hearts cleave to, and to come to Church, to the worship of the Word, Prayers, Psalms, and Contributions, and this all their days: I ask whether this be not this people's Religion, unto which submitting, they shall be quiet all their days, without the enforcing them to the practice of any other Religion? And if this be not so, than I ask, Will it not inevitably follow, that they (not only permit, but) enforce people to be of no Religion at all, all their days?  
This toleration of Religion, or rather irreligious compulsion, is above all tolerations monstrous, to wit, to compel men to be of no Religion all their days. I desire all men and these worthy Authors of this Model, to lay their hands upon their heart, and to consider whether this compulsion of men to hear the Word, (as they say) whether it carries men, to wit, to be of no Religion all their days, worse than the very Indians, who dare not live without Religion according as they are persuaded.  
Lastly, I add, from the Ordinance of the Lord jesus, and practice of the Apostles (Acts 2. 42.) where the Word and Prayer is joined with the exercise of their fellowship, and breaking of Bread; in which Exercises the Church continued constantly: that it is apparent that a Civil State may as lawfully compel men by the civil sword to the breaking of bread, 
The Civil State can no more lawfully compel the Consciences of men to Church to hear the Word, then to receive the Sacraments.  or Lords Supper, as to the Word or Prayer, or Fellowship.  
For first, they are all of the same nature, Ordinances in the Church (I speak of the feeding Ministry in the Church, unto which persons are compelled) and Church Worship. Secondly, every conscience in the World is fearful, at least shy of the Priests and Ministers of other Gods and Worships, and of holding Spiritual fellowship in any of their Services. Which is the case of many a Soul, viz. to question the Ministers themselves, as well as the Supper itself.   

CHAP. CIII.  Peace. 
Dear Truth, This pressing of men to the Spiritual Battles of Christ Jesus, is the cause why (as it is commonly with pressed Soldiers) that so many thousands fly in the day of Battle. But I present you with the 9 Question, viz.  
What power the Magistrate hath in providing of Church-Officers?  
First (say they) the Election of Church officers being the proper Act of the Church, therefore the Magistrate hath no power (either as Prince or Patron) to assume such power unto himself. When Christ sends to preach by his supreme power, the Magistrate may send forth by his power subordinate, to gather Churches, and may force people to hear them, but not invest them with office amongst them.  
Secondly, the Maintenance of Church-officers being to arise from all those who are ordinarily taught thereby (Gal. 6. 6.) hence it is the duty of the Civil Magistrate to contend with the people, as Nehemiah did, chap. 13. ver. 10. 11. who do neglect and forsake the due maintenance of the Church of God, and to command them to give such portions for the maintenance of Church officers, as the Gospel commandeth to be offered to them freely and bountifully, 2. Cor. 9 5, 6, 7. According as Hezekiah commanded the people to give to the Priests and Levites the portions appointed by the Law, that they might be encouraged in the Law of the Lord, 2 Chron. 31. 4.  
Thirdly, the furnishing the Church with set officers, depending much upon erecting and maintenance of Schools, and good education of youth; and it lying chiefly in the hand of the Magistrate to provide for the furthering thereof, they may therefore and should so far provide for the Churches, as to erect Schools, take care for fit Governors and Tutors, and commend it to all the Churches, if they see it meet, that in all the Churches within the Jurisdiction once in a year, and if it may be, the Sabbath before the General Court of Election, there be a freewill offering of all people for the maintenance of such Schools: And the moneys of every Town so given, to be brought on the day of Election to the Treasury of the College, and the moneys to be disposed by such who are so chosen for the disposing thereof.  Truth. 
In the choice of officers, it is very obscure what they mean by this supreme power of Christ Jesus sending to preach.  
We know the Commission of the Lord Jesus to his first Messengers to go into all Nations to preach and gather Churches, and they were immediately sent forth by him: but Mr. Cotton elsewhere holdeth, that there is now extant no immediate Ministry from Christ, but mediate, that is, from the Church.  
Let us first see how they agree with themselves, and secondly how they agree with the Magistrate in this business.  
First, 
In the first pattern there is a converting Ministry, to gather the Church or Flo●k of Christ.  if they hold a sending forth to preach by Christ's supreme power, according to Math. 28. Mark 16. Rom. 10. they must necessarily grant a time, when the Church is not, but is to be constituted out of the Nations and Peoples now converted by this preaching: whence according to the course of Scripture, the nature of the Work, and their own Grant in this place, it is apparent that there is a Ministry before the Church, gathering and espousing the Church to Christ: and therefore their other Tenent must needs be too light, viz. that there is no Ministry but that which is mediate from the Church.  Peace. 
Blessed Truth, this doctrine of a Ministry before the Church, is harsh and deep, yet most true, most sweet. Yet you know their Ground, that two or three Godly persons may join themselves together, become a Church, make officers, send them forth to preach, to convert, baptise, and gather New Churches.  Truth. 
I answer, first we find not in the first institution and pastern, that ever any such two, or three, or more, did gather and constitute themselves a Church of Christ, without a Ministry sent from God to invite and call them by the Word, and to receive them unto fellowship with God upon the receiving of that Word and Message: 
No precedent of any people in the Gospel converting & gathering themselves, without some Messenger sent from the Lord to effect those ends.  And therefore it may very well be quaeried how without such a Ministry two or three become a Church? and how the power of Christ is conveyed unto them; Who espoused this people unto jesus Christ, as the Church at Corinth was espoused by Paul, 2 Cor. 11.? If it be said themselves, or if it be said the Scriptures, let one instance be produced in the first patterns and practices of such a Practice.  
It hath been generally confessed, that there is no coming to the Marriage feast without a Messenger inviting, sent from God to the Souls of men, Matth. 22. Luc. 14. Rom. 10.  
We find when the Thessalonians turned to God from their Idols to serve the living and true God, 1 Thessaly. 1. 9 it pleased God to bring a Word of Power unto them by the mouth of Paul in the same place.  Peace. 
You know (dear Truth) it is a common plea, that God's people now are converted already, and therefore may congregate themselves, etc.  Truth. 
Two things must here be cleared:  
First, 
Professed public conversion is not only from sins against the second Table in personal Repentance, but from false worship also.  doth their conversion amount to external turning from Idols, I Thess. 1. 9 beside their internal Repentance, Faith, Love, etc. Secondly, who wrought this conversion, who begot these Children? (for though the Corinthians might have ten thousand Teachers, yet Paul had begotten them by the Word.  
'Tis true (as Mr. Cotton himself elsewhere acknowledgeth) God sendeth many Preachers in the way of his providence (even in Babel mystical) though not according to his Ordinance and Institution: So even in the wilderness (Rev. 12.) God provideth for the sustentation of the woman, Rev. 12. by which provision even in the most Popish times and places, yea and by most false and Popish callings (now in this lightsome Age confessed so to be) God hath done great things to the personal conversion, 
A true Ministry necessary before conversion, and therefore before the Church in the first pattern.  consolation, and salvation of his people.  
But as there seems yet to be desired such constitution of the Christian Church, as the first institution and pattern calls for: So also such a calling and converting of God's people from Antichristian Idols to the Christian Worship: And therefore such a Ministry (according to the first pattern) sent from Christ jesus to renew and restore the Worship and Ordinances of God in Christ.  
Lastly, if it should be granted that without a Ministry sent from Christ to gather Churches, that Gods, people in this Country may be called, converted from Antichristian Idols, to the true worship of God in the true Church estate and Ordinances, will it not follow that in all other Countries of the World God's Elect must or may be so converted from their several respective false worships and Idolatries, 
The true way of the M●●●st●y sent with that commission Ma●●h. 28. discussed.  and brought into the true Christian Church estate without such a Ministry sent unto them? Or are there two ways appointed by the Lord jesus, one for this Country, and another for the rest of the World? Or lastly, if two or three more (without a Ministry) shall arise up, become a Church, make Ministers, etc. I ask whether those two or three, or more must not be accounted immediately and extraordinarily stirred up by God, and whether this be that supreme power of Christ jesus (which they speak of) sending forth two or three private persons to make a Church and Ministers, without a true Ministry of Christ jesus first sent unto themselves? Is this that commission (which all Ministers pretend unto) Mat. 28. 19 etc. first, in the hands of two or three private persons becoming a Church, without a mediate call from which Church (say they) there can be no true Ministry, and yet also confess that Christ sendeth forth to preach by his supreme power; and the Magistrate by his power subordinate to gather Churches?   

CHAP. CIV.  Peace. 
YOu have taken great pains to show the irreconciliablenesse of those their two assertions, viz. First, there is now no Ministry (as they say) but what is mediate from the Church, and yet secondly, Christ Jesus sends Preachers forth by his supreme power to gather the Church: I now wait to hear, how, as they say, the Magistrate may send forth by his power subordinate to gather Churches, enforcing the people to hear, etc.  Truth. 
If there be a Ministry sent forth by Christ's supreme power; 
The Civil Magistrate not betrusted with gathering of Churches.  and a Ministry sent forth by the Magistrates subordinate power to gather Churches; I ask what is the difference between these two? Is there any gathering of Churches but by that commission, Mat. 28. Teach and baptise? And is the civil Magistrate entrusted with a power from Christ as his Deputy to give this commission, and so to send out Ministers to preach and baptise?  
As there is nothing in the Testament of Christ concerning such a delegation or assignment of such power of Christ to the civil Magistrate: 
If the Magistrate, then much more the people of the world, from whom the Magistrates receive their power.  So I also ask, since in every free State civil Magistrates have no more power but what the peoples of those States, Lands and Countries betrust them with, whether or no (by this means) it must not follow that Christ jesus hath left with the People's and Nations of the World, his Spiritual Kingly power to grant commissions and send out Ministers to themselves, to preach, convert and baptise themselves? How inevitably this follows upon their conclusion of power in Magistrates to send, etc. and what unchristian and unreasonable consequences must flow from hence, let all consider in the fear of God.  
Iehosaphats sending forth the Levites to teach in judah, 
jehosaphat (2 Chron. 17.) a figure of Christ Jesus in his Church not of the Civil Magistrate in the State.  etc. as they allege it not; so elsewhere it shall more fully appear to be a type and figure of Christ jesus the only King of his Church providing for the feeding of his Church and People by his true Christian Priests and Levites, viz. The Ministry which in the Gospel he hath appointed.   

CHAP. CV.  Peace. 
WE have examined the Ministry, be pleased (dear Truth) to speak to the second branch of this head, viz. the maintenance of it: They affirm that the Magistrate may force out the Ministers maintenance from all that are taught by them, and that after the pattern of Israel, and the argument from 1 Cor. 9 Gal. 6. 6.  Truth. 
This theme, viz. concerning the maintenance of the Priests and Ministers of worship, is indeed the Apple of the Eye, the Dianah of the Dianah, etc. yet all that love Christ Jesus in sincerity, and souls in and from him will readily profess to abhor filthy lucre (Tit. 1.) and the wages of Balaam (both more common and frequent then easily is discernible.)  
To that Scripture Gal. 6. 6. 
Gal. 6. 6.  Let him that is taught in the Word make him that teacheth partaker of all his goods: I answer, 
Concerning the maintenance of the Ministry examined.  That teaching was of persons converted, believers entered into the School and Family of Christ the Church, which Church being rightly gathered, is also rightly invested with the power of the Lord jesus, to force every soul therein by spiritual weapons and penalties to do its duty.  
But this forcing of the Magistrate is intended and practised to all sorts of persons without as well as within the Church, unconverted, natural and dead in sin, as well as those that live, and feeding enjoy the benefit of spiritual food.  
Now for those sorts of persons to whom Christ jesus sends his Word out of Church estate, 
Christ Jesus never appointed a maintenance of his Ministers from the unconverted and unbelieving.  jews or Gentiles, (according to the Parable of Math. 13. highway hearers, stony ground and thorny ground hearers) we never find title of any maintenance to be expected, least of all to be forced and exacted from them. By civil power they cannot be forced, for it is no civil payment or business, no matter of Caesar, but concerning God: nor by spiritual power, which hath nothing to do with those which are without, 1. Cor. 5.  
It is reasonable to expect and demand of such as live within the state a civil maintenance of their civil officers, and to force it where it is denied. It is reasonable for a Schoolmaster to demand his recompense for his labour in his School: but it is not reasonable to expect or force it from stranges, enemies, rebels to that City, from such as come not within, or else would not be received into the School. What is the Church of Christ jesus, but the City, the School●, and Family of Christ? the Officers of this City, School, Family, may reasonably expect maintenance from such they minister unto, but not from strangers, enemies, etc.  Peace. 

They that compel men to hear, compel men also to pay for their hearing and conversion.  It is most true that sin goes in a link, for that tenant that all the men of the world may be compelled to hear Christ preach (and enjoy the labours of the Teacher as well as the Church itself) forceth on another also as evil, viz. that they should also be compelled to pay, as being most equal and reasonable to pay for their conversion.  Truth. 
Some use to urge that Text of Luc. 14. Compel them to come in. Compel them to Mass (say the Papists:) compel them to Church and Common prayer, say the Protestants: Compel them to the Meeting, say the New English. In all these compulsions they disagree amongst themselves: but in this, viz. Compel them to pay, in this they all agree.  
There is a double violence which both Error and Falsehood use to the souls of men. 
Two sorts of compulsion.   
First, moral and 
Moral and  persuasive, such was the persuasion first used to joseph by his Mistress: such was the persuasions of Tamar from Ammon: such was the compelling of the young man by the Harlot; Prov. 7. she caught him by her much fair speech and kisses. And thus is the whole world compelled to the worship of the Golden Image, Dan. 3.  
The second Compulsion is civil, 
Civil Compulsion.  such as Joseph's Mistress began to practise upon joseph to attain her whorish desires.  
Such as Ammon practised on Tamar to satisfy his brutish lust.  
And such was Nabuchadnezzars second compulsion, his fiery Furnace, Dan. 3. and mystical Nabuchadnezzars killing all that receive not his mark, Rev. 13.  
The first sort of these violences, 
The Ministers of Christ Jesus compel with no other sword then that of Christ's mouth, the sword of the Spirit with two edges.  to wit, by powerful argument and persuasion, the Ministers of the Gospel also use. Hence all those powerful persuasions of Wisdom's Maidens, Pro. 9 Hence (saith Paul) knowing the terror of the Lord, we persuade men, 2 Cor. 5. and pull some out of the fire, saith Iud●: such must that compulsion be, Luc. 14. viz. the powerful persuasions of the word, being that two-edged sword coming out of the mouth of Christ jesus in his true Ministers sent forth to invite poor sinners to partake of the Feast of the Lamb of God. The civil Ministers of the Commonweal cannot be sent upon this business with their civil weapons and compulsions, but the spiritual Minister of the Gospel with his spiritual sword of Christ's mouth, a sword with two edges.  
But more particularly the contributions of Christ's Kingdom are all holy and spiritual, 
The maintenance of the Ministry spiritual.  though consisting of material earthly substance, (as is Water in Baptism, Bread and Wine in the Supper) and joined with prayer and the Lords Supper, Act. 2. 42.  
Hence as Prayer is called God's sacrifice, 
Natural men can neither truly worship nor maintain it.  so are the contributions and mutual supplies of the Saints, sacrifices, Phil. 4.  
Hence also as it is impossible for natural men to be capable of God's worship, and to feed, be nourished and edified by any spiritual ordinance, no more than a dead child can suck the breast, or a dead man feast:  
So also is it as impossible for a dead man yet lodged in the grave of Nature to contribute spiritually (I mean according to Scriptures rule) as for a dead man to pay a reckoning.  
I question not but natural men may for the outward act preach, pray, contribute, etc. but neither are they worshippers suitable to him who is a Spirit (john 4.) nor can they (lest of all) be forced to worship or the maintenance of it, without a guilt of their hypocrisy.  Peace. 
They will say, what is to be done for their souls?  Truth. 
The Apostles (whom we profess to imitate) preached the Word of the Lord to unbelievers, without mingling in worship with them, and such Preachers and preaching such as pretend to be the true Ministry of Christ, aught to be and practise: Not forcing them all their days to come to Church and pay their duties, either so confessing that this is their Religion unto which they are forced: or else that (as before) they are forced to be of no Religion all their days.  
The way to subdue Rebels is not by correspondence and communion with them, 
Rebels not subdued by compliance, but resistance.  by forcing them to keep the City Watches, and pay sessements, etc. which all may be practised (upon compulsion) treacherously, the first work with such is powerfully to subdue their judgements and wills, to lay down their weapons, and yield willing subjection: then come they orderly into the City, and so to City privileges.   

CHAP. CVI  Peace. 
PLease you now (dear Truth) to discuss the Scriptures from the Old Testament, Nehem 13. and 2 Chron. 31.  Truth. 

The national Church of the Jews might well be forced to a settled maintenance of their priests but not so the Christian Church.  God gave unto that national Church of the Jews that excellent Land of Canaan, and therein Houses furnished, Orchards, Gardens Vineyards, Olive yards, Fields, Wells, etc. they might well in this settled abundance, and the promised continuation and increase of it afford a large temporal supply to their Priests and Levites, even to the Tenth of all they did possess.  
God's people are now in the Gospel brought into a spiritual land of Canaan, flowing with spiritual milk and honey, and they abound with spiritual and heavenly comforts, though in a poor and persecuted condition, therefore an enforced settled maintenance is not suitable to the Gospel, as it was to the Ministry of Priests and Levites in the Law.  
Secondly, in the change of the Church estate, there was also a change of the Priesthood and of the Law, Heb. 7. Nor did the Lord jesus appoint that in his Church, and for the maintenance of his Ministry, the Civil sword of the Magistrate, but that the Spiritual Sword of the Ministry should alone compel.  
3. Therefore the compulsion used under Hezekiah and Nehemiah, was by the civil and corporal Sword, 
The Civil Sword of the national Church of the Jews could not type out a Civil, but a Spiritual Sword of the Christian Church.  a type (in that typical State) not of another material and corporal, but of an heavenly and spiritual, even the sword of the Spirit, with which Christ fighteth, Revel. 3. which is exceeding sharp, entering in between the soul and spirit, Heb. 4. and bringing every thought into captivity to the obedience of Christ jesus: He that submits not at the shaking of this sword, is cut off by it; and he that despiseth this sword, all the power in the World cannot make him a true worshipper, or by his purse a maintainer of God's worship.  
Lastly, If any man professing to be a Minister of Christ jesus, 
No man should be bound to worship, nor maintain a Worship against his own consent.  shall bring men before the Magistrate (as the practice hath been, both in Old and New England) for not paying him his wages or his due: I ask (if the voluntary consent of the party hath not obliged him) how can either the officers of the Parish, Church, or of the Civil State compel this or that man to pay so much (more or less) to maintain such a Worship or Ministry? I ask further, if the determining what is each man's due to pay, why may they not determine the tenth and more, as some desired (others opposing) in New England, and force men not only to maintenance, but to a jewish maintenance.  Peace. 
Yea but (say they) is not the Labourer worthy of his hire?  Truth. 
Yes, from them that hire him, from the Church, to whom he laboureth or ministereth, 
Christ's labourers worthy of their hire, but from them that hire them  not from the Civil State: no more than the Minister of the Civil State is worthy of his hire from the Church, but from the Civil State, (in which I grant the persons in the Church ought to be assistant in their Civil respects.)  Peace. 
What maintenance (say they) shall the Ministry of the Gospel have?  Truth. 
We find two ways of maintenance for the Ministry of the Gospel, 
What maintenance Christ hath appointed his Ministers in the Gospel.  proposed for our direction in the New Testament.  
First, the free and willing contribution of the Saints, according to 1 Cor. 16. Luc. 8. 3. etc. upon which both the Lord Jesus, and his Ministers lived.  
Secondly, the diligent work and labour of their own hands, as Paul tells the Thessalonians, and that in two cases:  
1. Either in the inabilities and necessities of the Church.  
2. Or for the greater advantage of Christ's truth; as when Paul saw it would more advantage the name of Christ, he denies himself, and falls to work amongst the Corinthians and Thessalonians.  
Let none call these cases extraordinary: for if persecution be the portion of Christ's sheep, and the business or work of Christ must be dearer to us then our right eyes or lives, such as will follow Paul, and follow the Lord jesus, must not think much at, but rejoice in poverties, necessities, hunger, cold, nakedness, etc. The Stewards of Christ jesus must be like their Lord, and abhor to steal as the evil Steward, pretending that the shamed to beg, but peremptorily, dig he could not.   

CHAP. CVII.  Peace. 
ONe and the last branch (dear Truth) remains concerning Schools.  
The Churches (say they) much depend upon the Schools, and the Schools upon the Magistrates.  Truth. 
I honour Schools for Tongues and Arts: but the institution of Europe's Universities, 
Universities of Europe a cause of universal sins & plagues, yet Schools honourable for Tongues and Arts.  devoting persons (as is said) for Scholars, in a Monastical way, forbidding Marriage and Labour to, I hold as far from the mind of jesus Christ, as it is from propagating his Name and Worship.  
We count the Universities the Fountains, the Seminaries or Seed-plots of all Piety: but have not those Fountains ever sent what streams the Times have liked? and ever changed their taste and colour to the Prince's eye and Palate?  
For any depending of the Church of Christ upon such Schools, I find not a little in the Testament of Christ jesus.  
I find the Church of Christ frequently compared to a School: 
Christ's church his School, and all Believers Scholars.  All Believers are his Disciples or Scholars, yea women also, Acts 9 36. There was a certain Disciple or Scholar called Dorcas.  
Have not the Universities sacrilegiously stole this blessed name of Christ's Scholars from his people? Is not the very Scripture language itself become absurd, to wit, to call God's people, especially Women (as Dorcas) Scholars?  Peace. 
Some will object, how shall the Scriptures be brought to ●ight from out of Popish darkness, except these Schools of Prophets convey them to us?  Truth. 
I know no Schools of Prophets in the New Testament, but the particular Congregation of Christ jesus, 1 Cor. 14. And I question whether any thing but Sin stopped and dried up the current of the Spirit in those rare gifts of tongues to God's sons & daughters, serving so admirably both for the understanding of the Original Scriptures, and also for the propagating of the name of Christ.  
Who knows but that it may please the Lord again to clothe his people with a spirit of zeal and courage for the name of Christ, 
Who knows but God may again pour forth the gifts of Tongues?  yea and pour forth those fiery streams again of Tongues and Prophecy in the restauration of Zion?  
If it be not his holy pleasure so to do, but that his people with daily study and labour must dig to come at the Original Fountains, 
Tongues attainable out of Oxford or Cambridge.  God's people have many ways (besides the University, lazy and Monkish) to attain to an excellent measure of the knowledge of those tongues.  
That most despised (while living) and now much honoured Mr. Ainsworth, 
Mr. Ainsworth  had scarce his Peer amongst a thousand Academians for the Scripture Originals, and yet he scarce set foot within a College walls.   

CHAP. CVIII.  Peace. 
I Shall now present you with their 10. Head, viz. concerning the Magistrate's power in matters of Doctrine.  
That which is unjustly ascribed to the Pope, is as unjustly ascribed to the Magistrates, viz. to have power of making new Articles of Faith, or Rules of Life, or of pressing upon the Churches to give such public honour to the Apocrypha writings, or Homilies of men, as to read them to the people in the room of the Oracles of God.  Truth. 
This Position simply considered I acknowledge a most holy truth of God, both against the Pope, and the Civil Magistrates challenge, both pretending to be the Vicars of Christ jesus upon the Earth. Yet two things here I shall propose to consideration.  
First, since the Parliament of England thrust the Pope out of his chair in England, and set down King Henry the 8. and his Successors in the Pope's room, 
King Henry the 8. set down●● the Pope's chair in England.  establishing them supreme Governors of the Church of England, since such an absolute government is given by all men to them to be Guardians of the first Table and worship of God; to set up the true worship, to suppress all false, and that by the power of the Sword, and therefore consequently they must judge and determine what the true is, and what the false.  
And since the Magistrate is bound (by these Authors principles) to see the Church, 
If the Mgistrate must punish in Spiritual 〈◊〉, he must 〈◊〉 be judge 〈◊〉 Spiritual causes also.  the Church officers and members do their duty, he must therefore judge what is the Church's duty, and when she performs or not performs it, or when she exceeds, so like wise when the Ministers perform their duty, or when they exceed it.  
And if the Magistrate must judge, then certainly by his own eye, and not by the eyes of others, though assembled in a national or General Council.  
Then also upon his judgement must the people rest, as upon the mind and judgement of Christ, or else it must be confessed that he hath no such power left him by Christ to compel the souls of men in matters of God's worship.  
Secondly, 
Apocryphas, Common-Prayer and Homilies, precious to our forefather's.  concerning the Apocrypha writings and Homilies to be urged by the Magistrate to be read unto the people as the Oracles of God: I ask if the Homilies of England contain not in them much precious and heavenly matter ● Secondly, if they were not 〈◊〉 (at least many of them) by excellent men for learning, holiness, and witness of Christ's Truth incomparable. Thirdly, were they not authorised by that most rare and pious Prince Ed. 6. then head of the Church of England? With what great solemnity and rejoicing were they received of thousands?  
Yet now behold their children after them sharply censure them for Apocrypha writings and Homilies trust into the room of the Word of God, and so falling into the consideration of a false and counterfeit Scripture.  
I demand of these worthy men whether a servant of God might then lawfully have refused to read or hear such a false Scripture? 
A case.   
Secondly, if so, whether King Edward might have lawfully compelled such a man to yield and submit, or else have persecuted him, yea (according to the Author's principles) whether he ought to have spared him, because after the admonitions of such pious and learned men, this man shall now prove an Heretic, and as an obstinate person sinning against the light of his own conscience?  
In this case what shall the conscience of the subject do, awed by the dread of the most High? What shall the conscience of the Magistrate do, zealous for his glorious Reformation, being constantly persuaded by his Clergy of his Lieutenantship received from Christ?  
Again, 
Reformations are fallible.  what privilege have those worthy servants of God either in Old or New England, to be exempted from the mistakes, into which those glorious Worthies in K. Edward's time did fall? 
Bloody conclusions.  and if so, what bloody conclusions are presented to the World, persuading men to pluck up by the Roots from the Land of the living, all such as seem in their eyes heretical or obstinate?   

CHAP. CIX.  Peace. 
Dear Truth, What dark and dismal bloody paths do we walk in? How is thy name and mine in all ages cried up, yet as an English Flag in a Spanish bottom, not in truth but dangerous treachery and abuse both of Truth and Peace?  
We are now come to the 11 Head 
11 Head.  which concerns the Magistrate's power in worship.  
First, they have power (say they) to reform things in the worship of God in a Church corrupted, and to establish the pure worship of God, defending the same by the power of the sword against all those who shall attempt to corrupt it.  
For first, the reigning of Idolatry and corruption in Religion is imputed to the want of a King, judges 17. 5, 6.  
Secondly, Remissness in Reforming Religion, is a fault imputed to them who suffered the High Places in Israel and in Gallio, who cared not for such things, Acts 18.  
Thirdly, Forwardness this way is a duty not only for Kings in the Old Testament, but for Princes under the New, 1 Tim 2. 2. Rom. 13. 4. Esay 49. 23. Neither did the Kings of Israel reform things amiss as types of Christ, but as Civil Magistrates, and so exemplary to all Christians. And here Reformation in Religion is commendable in a Persian King, Ezra 7. 23. And it is well known that remissness in Princes of Christendom in matters of Religion and Worship (divolving the care thereof only to the Clergy, and so setting the Horns thereof upon the Church's head) hath been the cause of Antichristian inventions, usurpations and corruptions in the Worship and Temple of God.  
Secondly, they have not power to press upon the Churches, stinted Prayers, o● set Liturgies, whether New or Old, Popish, or others under colour of uniformity of Worship, or moral goodness of them both for matter and form, conceiving our arguments sent to our Brethren in England concerning this Question to evince this Truth.  
Thirdly, they have no power to press upon the Churches, neither by Law (as hath been said before) nor by Proclamation and command, any sacred significant ceremonies, whether more or less, Popish or Jewish rite, or any other device of man, be it never so little in the worship of God, under what colour soever of indifferency, civility, using them without opinion of sanctity, public peace or obedience to righteous Authority, as Surplice, Cross, kneeling at Sacrament; Salt and Spittle in Baptism, Holy days: They having been so accursed of God, so abused by man, the imposing of some ever making way for the urging of more, the receiving of some making the conscience bow to the burden of all.  
Fourthly, they have not power to govern and rule the acts of worship in the Church of God.  
It is with a Magistrate in a State, in respect of the acts of those who worship in a Church, as it is with a Prince in a Ship, wherein, though he be governor of their persons (else he should not be their Prince) yet is not governor of the actions of the Mariner's (than he should be Pilot:) Indeed if the Pilot shall manifestly err in his action, he may reprove him, and so any other passenger may: Or if he offend against the life and goods of any, he may in due time and place civilly punish him, which no other passenger can do: For, it is proper to Christ, the Head of the Church, as to prescribe, so to rule the actions of his own worship in the ways of his servants, Esay 96, 7. The government of the Church is upon his shoulder, which no Civil officer ought to attempt: And therefore Magistrates have no power to limit a Minister either to what he shall preach or pray, or in what manner they shall worship God, lest hereby they shall advance themselves above Christ, and limit his Spirit.  Truth. 
In this general Head are proposed two things.  
First, what the Magistrate ought to do positively concerning the worship of God.  
Secondly, what he may do in the worship of God.  
What he ought to do is comprised in these particulars.  
First, he ought to reform the worship of God when it is corrupted.  
Secondly, he ought to establish a pure worship of God.  
Thirdly, he ought to defend it by the sword: he ought to restrain Idolatry by the sword, and to cut off offenders, as former passages have opened.  
For the proof of this positive part of his duty are propounded three sorts of Scriptures.  
First, from the practice of the Kings of Israel and judah.  
Secondly, some from the New Testament.  
Thirdly, from the practice of Kings of other Nations.  
Unto which I answer.  
First, 
The argument from the Babylonian and Persian king's reminded.  concerning this latter, the Babylonian and Persian Kings, Nabuchadnezzar, Cyrus, Darius, Artaxerxes: I conceive I have sufficiently before proved, that these Idolatrous Princes making such Acts concerning the God of Israel, whom they did not worship nor know, nor meant so to do, did only permit and tolerate, and countenance the jewish worship, and out of strong convictions that this God of Israel was able to do them good (as well as their own gods) to bring wrath upon them and their Kingdoms, as they believed their own also did, in which respect all the Kings of the world may be easily brought to the like: but are no precedent or patterns for all Princes and Civil Magistrates in the World, to challenge or 〈◊〉 the power of ruling or governing the Church of Christ, and of wearing the spiritual Crown of the Lord, which he alone weareth in a spiritual way by his Officers and Governors after his own holy appointment.  
Secondly, for those of the New Testament I have (as I believe) fully and sufficiently answered.  
So also that prophecy of Isa. 49.  
Lastly, 
The precedent of the Kings and Governor's of Israel and judah examined.  however I have often touched those Scriptures produced from the practice of the Kings of Israel and Judah. yet because so great a waeight of this controversy lies upon this precedent of the Old Testament, from the duties of this nature enjoined to those Kings and Governors, and their practices, obeying or disobeying, accordingly commended or reproved. I shall (with the help of Christ jesus, the true King of Israel) declare and demonstrate how weak and brittle this supposed Pillar of Marble is, to bear up and sustain such a mighty burden and weight of so many high concernments as are laid upon it. 
The state of Israel relating to spiritual matters proved typical.  In which I shall evidently prove that the state of Israel as a national State made up of Spiritual and Civil power, so far as it attended upon the spiritual, was merely figurative and typing out the Christian Churches consisting of both jews and Gentiles, enjoying the true power of the Lord jesus, establishing, reforming, correcting, defending in all cases concerning his Kingdom and Government.   

CHAP. CX.  Peace. 
BLessed be the God of Truth, the God of Peace, who hath so long preserved us in this our retired conference without interruptions: His mercy still shields us while you express and I listen to that so much imitated, yet most unimitable State of Israel.  
Yet before you descend to particulars (dear Truth) let me cast 
The Persian Kings make evidently against such as produce them for maintenance of the doctrine of persecution.  one Mite into your great Treasury concerning that Instance (just now mentioned) of the Persian Kings.  
Me thinks those precedents of Cyrus, Darius and Artaxerxes are strong against New England's Tenent and practice. Those Princes professedly gave free permission and bountiful encouragement to the Consciences of the jews, to use and practise their Religion, which Religion was most eminently contrary to their own Religion and their Country's worship.  Truth. 
I shall (sweet Peace) with more delight pass on these rough ways, from your kind acceptance and unwearied patience in attention.  
In this discovery of that vast and mighty difference between that State of Israel and all other States (only to be matched and paralleled by the Christian Church or Israel) I shall select some main and principal considerations concerning that State wherein the irreconciliable differences and disproportions may appear.  
First, 
The Land of Canaan chosen by God to be the seat of the Church, but under the New Testament all Nations alike.  I shall consider the very Land and Country of Canaan itself, and present some considerations proving it to be a None● such.  
First, this Land was espied out and chosen by the Lord out of all the Countries of the World to be the seat of his Church and people, Ezek. 20●6.  
But now there is no respect of Earth, of Places or Countries with the Lord: So testified the Lord jesus Christ himself to the woman of Samaria (john 4.) professing that neither at that Mountain nor at jerusalem should men worship the Father.  
While that national State of the Church of the jews remained, the Tribes were bound to go up to jerusalem to worship, Psal. 122. But now, in every Nation (not the whole Land or Country as it was with Canaan) he that feareth God and worketh righteousness is accepted with him, Act. 10. 35. This than appeared in that large Commission of the Lord Jesus to his first Ministers: Go into all Nations, and not only into Canaan, to carry tidings of Mercy, etc.  
Secondly, the former Inhabitants thereof, seven great and mighty Nations (Deuter. 7.) were all devoted to destruction by the Lords own mouth, which was to be performed by the impartial hand of the Children of Israel, without any sparing or showing Mercy.  
But so now it hath not pleased the Lord to devote any people to present Destruction, 
The inhabitants of Canaan's Land every soul to be put to death that the Israelites might enjoy their possessions: not so now.  commanding his people to kill and slay without Covenant or Compassion, Deuteronomy 7. 2.  
Where have Emperors, Kings, or Generals an immediate call from God to destroy whole Cities, City after City, Men, women, Children, Old and Young, as joshua practised? joshua 6. and 10. Chapters, etc.  
This did Israel to these seven Nations, that they themselves might succeed them in their Cities, Habitations, and Possessions.  
This only is true in a spiritual Antitype, when God's people by the Sword (the two-edged Sword of God's Spirit slay the ungodly and become Heirs, yea fellow Heirs with Christ jesus, Romans 8. God's meek people inherit the earth, (Matthew 5.) They mystically like Noah (Hebrews 11) condemn the whole unbelieving World, both by present and future sentence, 2 Corinth. 6. 2.   

CHAP. CXI.  
THirdly the very materials, the Gold and Silver of the Idols of this Land were odious and abominable, and dangerous to the people of Israel, that they might not desire it, nor take it to themselves, Deut. 7. 25. 26. lest themselves also become a curse, 
The very 〈◊〉 & silver of Cara●aes● Images 〈◊〉 to be abhorred.  and like unto those cursed abominable things. Whereas we find not any such accursed nature in the materials of Idols or Images now, but that (the Idolatrous forms being changed) the silver and gold may be cast and coined, and other materials lawfully employed and used.  
Yet this we find in the Antitype, that gold, silver, yea house, land, yea wives, children, yea life itself, as they allure and draw us from God in Christ, are to be abominated and hated by us, without which hatred and indignation against the most plausible and pleasing entice from CHRIST JESUS, it is impossible for any man to be a true Christian, Luke 14. 26.  
Fourthly, 
The Land of Canaan ceremonially holy.  this Land, this Earth was an Holy land, Z●ch. 2. 12. Ceremonially and typically holy, Fields, Gardens, Orchards, Houses, etc. which Holiness the World knows not now in one Land, or Country, House, Field, Garden, etc. one above another.  
Yet in the Spiritual Land of Canaan the Christian Church, 
Greater holiness in the Antitype under the Gospel, then in the types under the Law.  all things are made holy and pure (in all Lands) to the pure, Tit. 1. meats and drinks are sanctified, that is, dedicated to the holy use of the thankful Believers, 1 Tim. 4. vea and the unbelieving Husband, Wife, and their Children are sanctified and made holy to Believers, insomuch that that golden inscription (peculiar to the forehead of the High Priest) Holiness to jehovah, shall be written upon the very Bridles of the Horses, as all are dedicated to the service of Christ jesus in the Gospel's peace and holiness.  
Fifthly, 
The Land of Canaan Jehorahs' Land.  the Lord expressly calls it his own Land, Levit. 25 23. Host 9 3 jehovah his Land, a term proper unto Spiritual Canaan, the Church of God, which must needs be in respect of his choice of that Land to be the Seat and Residence of his Church and Ordinances.  
Bu● now the partition wall is broken down, and in respect of the Lords special propriety to one Country more than another, what d●fference between Asia and Africa, between Europe and America. between England and Turkey, London and Constantinople?  
This Land (among many other glorious Titles given to it) was called Emanuels land, 
Emanuels' Land so no Land or country more than another.  that is, God with us, Christ his land, or Christian land, Isa 8. 8.  
But now: jerusalem from above is not material and Earthly, but Spiritual, Gal. 4. Heb. 12. Material jerusalem is no more the Lords city than jericho, Niniveh, or Babel (in respect of place or Country) for even at Babel literal was a Church of jesus Christ, 1 Pet. 5.  
It is true that Antichrist hath christened all those Countries whereon the Whore sitteth, 
The Blasphe m●us titles of the Christened and Christian World.  Revel 17. with the Title of Christ's land, or Christian land.  
And Hundius, in his Map of the Christian World, makes this land to extend to all Asia, a great part of Africa, all Europe, and a vast part of America, even so far as his unchristian Christen hath gone. But as every false Christ hath false Teachers, false Christians, false Faith, Hope, Love, etc. and in the end false Salvation, so doth he also counterfeit the false Name of Christ, Christians, Christian land or Country.  
Sixthly, this Land was to keep her Sabbaths unto God: Six years they were to sow their Fields, and prune their Vines, but in the 7. 
The material Land of Ca●a●n was to keep her Sabbaths, so no material land or Country now. God feedeth his sometimes immediately.  year they were not to sow their Fields, nor prune their Vineyards, but to eat that which grew of itself or own accord.  
But such Observations doth not God now lay upon any Fields, Vineyards, etc. under the Gospel.  
Yet in the Spiritual land of Canaan, the true Church, there is a Spiritual Soule-rest or Sabbath, a quiet depending upon God, a living by Faith in him, a making him our portion, and casting all care upon him who careth for us: yea sometimes he feedeth his by immediate gracious works of Providence, when comforts arise out of the Earth, without secondary means or causes, as here, or as elsewhere Manna descended from Heaven.  
Seventhly, such portions and possessions of Lands, Fields, Houses, Vineyards, were sold with caution or proviso of returning again in the year of jubilee to the right owners, Levit. 25. 23.  
Such cautions, such provisos are not now enjoined by God in the sale of lands, fields, inheritances, nor no such jubilee or Redemption to be expected.  
Yet this also finds a fulfilling in the spiritual Canaan, 
The Jubilee of Canaan a type of restitution and redemption in the Gospel.  or Church of God, unto which the silver Trumpet of jubilee, the Gospel, hath ●ounded a spiritual restitution of all their spiritual rights and inheritances, which either they have lost in the fall of the first man Adam, or in their particular falls, when they are captive and sold unto sin, Rom. 7. Or lastly in the spiritual captivity of Babele bondage: how sweet then is the name of a Saviour, in whom is the joyful sound of Deliverance and Redemption!  
Eightly, this Land or Country was a figure or type of the kingdom of Heaven above, 
Canaan's land a type of 〈◊〉 Kingdom of God on Earth and in Heaven  begun here below in the Church and Kingdom of God, Heb. 4. 8. Heb. 11. 9 10. Hence was a Birthright so precious in Canaan's Land: Hence Naboth so inexorable and resolute in refusing to part with his Inheritance to King Ahab, counting all Ahabs seeming reasonable offers most unreasonable, 
Why Naboth refused to part with a Garden plot to his King upon hazard of his life.  as soliciting him to part with a Garden plot of Canaan's land, though his refusal cost him his very life.  
What Land, what Country now is Israel's Parallel and Antitype, but that holy mystical Nation the Church of God, peculiar and called out to him out of every Nation and Country, 1 Pet. 2. 9 In which every true spiritual Naboth hath his spiritual inheritance, which he dares not part with, though it be to his King or Sovereign, and though such his refusal cost him this present life.   

CHAP. CXII.  Peace. 
Doubtless that Canaan Land was not a pattern for all Lands: It was a none-such, unparallelled and unmatchable.  Truth. 
Many other considerations of the same nature I might annex, but I pick here and there a flower, 
The difference of the people of Israel and all other People's. The people of Israel the seed of one man.  and pass on to a second Head concerning the people themselves, wherein the state of the people shall appear unmatchable, but only by the true Church and Israel of God.  
First, the people of Israel were all the Seed or Offspring of one man Abraham, Psal. 105. 6. and so downward the Seed of Isaac and jacob, hence called the Israel of God, that is, wrestlers and prevailers with God, distinguished into twelve Tribes all sprung out of Israel's loins.  
But now, few Nations of the World but are a mixed Seed, the people of England especially the Britain's, Picts, Romans, Saxons, Danes and Normans, by a wonderful providence of God being become one English people.  
Only the Spiritual Israel and Seed of God the Newborn are but one: 
Only made good in the Spiritual seed, the regenerate or newborn.  Christ is the Seed, Gal. 3. and they only that are Christ's are only Abraham's Seed and Heirs according to the promise.  
This Spiritual Seed is the only Antitype of the former figurative and typical: A Seed which all Christians ought to propagate, yea even the unmarried men and women (who are not capable of natural off spring) for thus is this called the Seed of Christ (who lived and died unmarried Isa. 59 21.  
Secondly, this people was selected and separated to the Lord, his Covenant and Worship from all the people and Nations of the World beside to be his peculiar and only people, Levit. 20. 26. etc.  
Therefore such as returned from Babyl●n 〈◊〉 jerusalem, they separated themselves to eat the Passeover, 〈◊〉 6 And in that solemn humiliation and confession before the Lord, Nehem 9 
The people of Israel separate from all Nations in Sp●●● all and in some Civil things.  the children of Israel separated themselves from all strangers.  
This separation of theirs was so famous, that it extended not only to Circumcision, the Passeover, and matters of God's worship, but even to temporal and civil things: Thus (Ezra 9) they separated or put away their very wives, which they had taken of the strange Nations contrary to the Commandment of the Lord.  
But where hath the God of Heaven in the Gospel separated whole Nations or Kingdoms (English, Scotch, Irish, French, Dutch, 
No Nation so separated to God in the Gospel, but only the new borne Israel that fear God in every Nation.  etc.) as a peculiar people and Antitype of the people of Israel? Yea where the least footing in all the Scripture for a national Church after Christ's coming?  
Can any people in the world pattern this sampler but the Newborn Israel, such as fear God in every Nation (Acts 10. 35.) commanded to come forth and separate from all unclean things or persons, (2 Cor. 6.) and though not bound to put away strange wives as Israel did, because of that peculiar respect upon them in Civil things, yet to be holy or set apart to the Lord in all manner of civil conversation, 1 Pet. 1. Only to marry in the Lord, yea and to marry as if they married not 1 Cor 7. yea to hate wife and children, father, mother, house and land, yea and life itself for the Lord jesus, Luc. 14.  
Thirdly, this Seed of Abraham thus separate from all people unto the Lord was wonderfully redeemed and brought from Egypt's bondage through the Red Sea, and the Wilderness unto the Land of Canaan, by many strange signs and wonderful miracles, wrought by the outstretched hand of the Lord, famous and dreadful, 
The whole people of Israel 〈…〉 of Egypt.  and to be admired by all succeeding peoples and generations, Deut. 4. 32, 33, 34. Ask now from one side of the Heaven unto the other, whether there hath been such a thing as this, & c?  
And we may ask again from one side of the Heaven unto the other whether the Lord hath now so miraculously redeemed and brought unto Himself any Nation or people as he did this people of Israel. 
Not so any whole Nation now.   Peace. 
The English, Scotch, Dutch etc. are apt to make themselves the parallels, as wonderfully come forth of Pope●y, etc.  Truth. 
1. But first, whole Nations are no Churches under the Gospel.  
Secondly, bring the Nations of Europe professing Protestanisme to the balance of the Sanctuary, 
Pope●y not so easily turned from as i● conceived.  and ponder well whether the body, bulk, the general or one hundreth part of such people's be truly turned to God from Popery.  
Who knows not how easy it is to turn, and turn, and turn again whole Nations from one Religion to another?  
Who knows not that within the compass of one poor span of 12 years' revolution, 
Wonderful turnings in Religion in 12 years' conpasse in England.  all England hath become from half Papist, half Protestant, to be absolute Protestants; from absolute Protestants, to absolute Papists; from absolute Papists (changing as fashions) to absolute Protestants?  
I will not say (as some worthy witnesses of Christ have uttered) that all England and Europe must again submit their fair necks to the Pope's yoke: But this, I say, many Scriptures concerning the destruction of the Beast and the Whore look that way: And I add, 
The Pope not unlike to recover his Monarchy over Europe before his downfall.  they that feel the pulse of the people seriously must confess that a victorious Sword, and a Spanish Inquisition will soon make millions face about as they were in the Forefathers times.   

CHAP. CXIII.  Peace. 
O That the Steersmen of the Nations might remember this, Be wise and kiss the Son, lest he go on in this His dreadful anger, and dash them in pieces here and eternally.  Truth. 
I therefore thirdly add, That only such as are Abraham's Seed, circumcised in Heart, Newborn, Israel (or wrestlers with God) are the Antitype of the former Israel, 
Who are now the true Seed of Abraham.  these are only the holy Nation (1 Pet. 2.) wonderfully redeemed from the Egypt of this World (Titus 2. 14.) brought through the Red Sea of Baptism (1 Cor. 10.) through the wilderness of afflictions, and of the peoples (Dent. 8. Ez●k. 20.) into the Kingdom of Heaven begun below, even that Christian Land of Promise, where flow the everflowing streams and Rivers of Spiritual milk and honey.  
Fourthly, All this people universally (in typical and ceremonial respect) were holy and clean in this their separation and sequestration unto God, Exod. 19 5. Hence, even in respect of their natural birth in that Land they were an holy Seed, 
The people of Israel all holy in a typical 〈◊〉  and Ezr● makes it the matter of his great complaint, Ezra 9 12. The holy Seed have mingled themselves.  
But where is now that Nation or Country upon the face of the Earth, thus clean and holy unto God, and bound to so many ceremonial cleansings and purge?  
Are not all the Nations of the Earth alike clean unto God, or rather alike unclean, until it pleaseth the Father of mercies to call some out to the Knowledge and Grace of his Son, making them to see their filthiness and strangeness from the Commonweal of Israel, 
All Nations now alike since the coming of the Lord Jesus.  and to wash in the blood of the Lamb of God.  
This taking away the difference between Nation and Nation, Country and Country, is most fully and admirably declared in that great vision of all sorts of living creatures presented unto Peter, Acts 10. whereby it pleased the Lord to inform Peter of the abolishing of the difference between jew and Gentile in any holy or unholy, clean or unclean respect.  
Fifthly, (not only to speak of all, but to select one or two more) This people of Israel in that national State were a type of all the Children of God in all ages under the profession of the Gospel, who are therefore called the Children of Abraham, 
The children of Israel a figure of the Israel or people of God only u●der the Gospel.  and the Israel of God, Gal. 3. & Gal. 6. A Kingly Priesthood and holy Nation (1 Pet. 2. 9) in a clear and manifest Antitype to the former Israel, Exod. 19 6.  
Hence Christians now are figuratively in this respect called jews, Rev. 3. where lies a clear distinction of the true and false Christian under the consideration of the true and false jew: Behold I will make them of the Synagogue of Satan that say they are Jews and are not, but do lie, Rev. 3. But such a typical respect we find not now upon any People, Nation or Country of the whole World: But out of all Nations, Tongues and Languages is God pleased to call some and redeem them to Himself (Rev. 5. 9) And hath made no difference between the jews and Gentiles, greeks and Scythians, Gal. 3. who by Regeneration or second birth, become the Israel of God, Gal. 6. the Temple of God, 1 Cor. 3. and the true jerusalem, Heb. 12.  
Lastly, 
The people of Israel 〈◊〉 rend from all the world in their figurative and ceremonial worships.  all this whole Nation or people, as they were of one typical seed of Abraham, & sealed with a shameful & painful Ordinance of cutting off the foreskin, which differenced them from all the World beside: So also were they bound to such and such solemnities of figurative worships. Amongst many others I shall end this passage concerning the people with a famous observation out of Numb. 9 1 3. viz. All that whole Nation was bound to celebrate and keep the Feast of the Passeover in his season, or else they were to be Put to death. But doth God require a whole Nation, Country or Kingdom now thus to celebrate the spiritual Passeover, the Supper and Feast of the Lamb Christ jesus, at such a time once a year, and that whosoever shall not so do shall be put to death? What horrible profanations, 
Israel God's only Church might well renew that national Covenant and ceremonial worship which other Nations cannot imitate.  what gross hypocrisies, yea what wonderful desolations (sooner or later) must needs follow upon such a course?  
'tis true, the people of Israel, brought into covenant with God in Abraham, and so successively borne in Covenant with God, might (in that state of a national Church) solemnly covenant and swear that whosoever would not seek jehovah the God of Israel, should be put to death, 2 Chron. 15. whether small or great, whether man or woman.  
But may whole Nations or Kingdoms now (according to any one title expressed by Christ jesus to that purpose) follow that pattern of Israel and put to death all, both men and women, great and small, that according to the rules of the Gospel are not borne again, penitent, humble, heavenly, patient? etc. What a world of hypocrisy from hence is practised by thousands, that for fear will stoop to give that God their bodies in a form, whom yet in truth their hearts affect not?  
Yea also what a world of profanation of the holy Name and 
The hypocrisies, profanations, and slaughters which such imitation now in the Gospel produce.  holy Ordinances of the Lord in prostituting the holy things of God (like the Vessels of the Sanctuary, Dan. 5.) to profane, impenitent and unregenerate persons?  
Lastly, what slaughters both of men and women must this necessarily bring into the world, by the Insurrections and Civil Wars about Religion and Conscience? Yea what slaughters of the innocent and faithful witnesses of Christ Jesus, who choose to be slain all the day long for Christ his sake, and to fight for their Lord and Master Christ, only with spiritual and Christian weapons?   

CHAP. CXIV.  Peace. 
IT seems (dear Truth) a mighty Gulf between that people and Nation, and the Nations of the world then extant and ever since.  Truth. 
As sure as the blessed substance to all those shadows, Christ jesus is come, so unmatchable and never to be paralleled by any national State was that Israel in the Figure or Shadow  
And yet the Israel of God now, the Regenerate or Newborn, the circumcised in Heart by Repentance and Mortification, who willingly submit unto the Lord jesus as their only King and Head, may fitly parallel and answer that Israel in the type, without such danger of hypocrisy, of such horrible profanations, and of firing the Civil State in such bloody combustions, as all Ages have brought forth upon this compelling a whole Nation or Kingdom to be the antitype of Israel.  Peace. 
Were this Light entertained, some hopes would shine forth for my return and restauration. 
The difference of the Kings and Governors of Israel from all Kings & Governors of the world. First, they were all members of the Church.   Truth. 
I have yet to add a third consideration concerning the Kings and Governors of that Land and people.  
They were to be (unless in their captivities) of their Brethren, members of the true Church of God, as appears in the History of Moses, the Elders of Israel, and the judges and Kings of Israel afterward.  
But first, who can deny but that there may be now many lawful Governors, Magistrates and Kings in the Nations of the World, where is no true Church of jesus Christ? 
Excellent Talents vouchsafed by God to unregenerate persons.   
Secondly, we know the many excellent gifts wherewith it hath pleased God to furnish many, enabling them for public service to their Countries both in Peace and War (as all Ages and Experience testifies) on whose souls he hath not yet pleased to shine in the face of jesus Christ: which Gifts and Talents must all lie buried in the Earth, unless such persons may lawfully be called and chosen to, 
A doctrine contrary to all true Piety and Humanity itself.  and improved in public service, notwithstanding their different or contrary Conscience and Worship.  
Thirdly, if none but true Christians, members of Christ jesus, might be Civil Magistrates, and publicly entrusted with civil affairs, than none but members of Churches, Christians should be Husbands of Wives, Fathers of Children, Masters of Servants: But against this doctrine the whole creation, the whole World may justly rise up in arms, as not only contrary to true Piety, but common Humanity itself. For if a Commonweal be lawful amongst men that have not heard of God nor Christ, certainly their Officers, Ministers, and Governors must be lawful also.  
Fourthly, it is notoriously known to be the dangerous doctrine professed by some Papists, 
The Papists doctrine of deposing Magistrates confessed in effect to be true by the P●●cestants.  that Princes degenerating from their Religion, and turning Heretics, are to be deposed, and their Subjects actually discharged from their obedience. Which doctrine all such must necessarily hold (however most loath to own it) that hold the Magistrate Guardian of both Tables, and consequently such an one as is enabled to judge, yea and to demonstrate to all men the worship of God: yea and being thus Governor and Head of the Church he must necessarily be a part of it himself: which when by Heresy he falls from (though it may be by Truth, miscalled Heresy) he falls from his calling of Magistracy, and is utterly disabled from his (pretended) guardianship and government of the Church.  
Lastly, 
No civil Magistrate Christian in Christ's time.  we may remember the practice of the Lord jesus and his followers, commanding and practising obedience to the Higher Powers, though we find not one Civil Magistrate a Christian in all the first Churches. But contrarily the civil Magistrate at that time was the bloody Beast, made up (as Daniel seems to imply concerning the Roman State, Dan. 7. 7.) of the Lion, the Bear, and the Leopard, Rev. 13. 2.   

CHAP. CXV.  Peace. 
BY these weights we may try the weight of that commonly received and not questioned opinion, viz. 
Five demonstrative arguments proving the unsoundness of that Maxim: The Church and Commonwealth are like Hypocrates twins.  That the civil state and the spiritual, the Church and Commonweal, they are like Hypocrates twins, they are borne together, grow up together, laugh together, weep together, sicken and die together.  Truth. 
A witty, yet a most dangerous Fiction of the Father of ●ies, who hardened in Rebellion against God, persuades God's people to drink down such deadly poison, though he knows the truth of these five particulars, which I shall remind you of.  
First, many flourishing States 
Many flourishing States without a true Church.  in the World have been and are at this day, which hear not of jesus Christ, and therefore have not the presence and concurrence of a Church of Christ with them.  
Secondly, 
Many of God's people 〈…〉 from a true Church state.  there have been many thousands of God's people, who in their personal estate and life of grace were awake to God, but in respect of Church estate they knew no other than a Church of dead stones, the Parish Church; or though some light be of late come in through some cranny, yet they seek not after, or least of all are joined to any true Church of God, consisting of living and believing stones.  
So that by these New English Ministers principles, not only is the door of calling to Magistracy shut against natural and unregenerate men (though excellently ●itted for civil offices) but also against the best and ablest servants of God, 
Yet ●it for civil services.  except they be entered into Church estate; so that thousands of Gods own people (excellently qualified) not knowing, or not entering into such a Church estate, shall not be accounted fit for civil services.  
Thirdly, admit that a civil Magistrate be neither a member of a true Church of Christ (if any be in his dominions) nor in his person fear God, yet may he (possibly) give free permission without molestation, yea and sometimes encouragement and assistance to the service and Church of God. 
God's people permitted and favoured by Idolaters.  Thus we find Abraham permitted to build and set up an Altar to his God wheresoever he came amongst the idolatrous Nations in the Land of Canaan. Thus Cyrus proclaims liberty to all the people of God in his Dominions, freely to go up and build the Temple of God at jerusalem, and Artaxerxes after him confirmed it.  
Thus the Roman Emperors and Governors under him permitted the Church of God the jews in the Lord Christ's time, their Temple and Worship, although in Civil things they were subject to the Romans.  
Fourthly, 
Christ's church gathered and governed with out the help of an arm of flesh.  the Scriptures of Truth and the Records of Time concur in this, that the first Churches of Christ jesus, the lights, patterns and precedents to all succeeding Ages, were gathered and governed without the aid, assistance or countenance of any Civil Authority, from which they suffered great persecutions for the name of the Lord jesus professed amongst them.  
The Nations, Rulers, and Kings of the Earth tumultuously rage against the Lord and his Anointed, Psal. 2. 1. 2. Yet vers. 6. it hath pleased the Father to set the Lord jesus King upon his holy Hill of Zion.  
Christ jesus would not be pleased to make use of the Civil Magistrate to assist him in his Spiritual Kingdom: nor would he yet be daunted or discouraged in his Servants by all their threats and terreurs: 
Christ's true spouse 〈◊〉 and faithful to Christ J●sus in the 〈…〉 or 〈◊〉 from the World.  for Love is strong as death, and the coals thereof give a most vehement flame, and are not quenched by all the waters and floods of mightiest opposition, Cant. 8.  
Christ Church is like a chaste and loving wife, in whose heart is fixed her Husband's love, who hath found the tenderness of his love towards her, and hath been made fruitful by him, and therefore seeks she not the smiles, nor fears the frowns of all the Emperors in the World to bring her Christ unto her, or keep him from her.  
Lastly, 
The 10 horns, Revel. 13. & 17.  we find in the tyrannical usurpations of the Romish Antichrist, the 10 horns (which some of good note conceive to be the 10 Kingdoms, into which the Roman Empire was quartered and divided) are expressly said Revel. 17. 13. to have one mind to give their power and strength unto the Beast, yea (ver. 17.) their Kingdom unto the Beast, until the Words of God shall be fulfilled: whence it follows, that all those Nations that are guilded over with the name of Christ, have under that mask or vizard (as some Executioners and Tormentors in the Inquisition use to torment) persecuted the Lord jesus Christ, either with a more open, gross and bloody, or with a more subtle, secret and gentle violence.  
Let us cast our eyes about, 
The great mystery of Persecution unfolded.  turn over the Records, and examine the experience of past and present Generations, and see if all particular observations amount not to this sum, viz. that the great whore hath committed fornication with the Kings of the Earth, and made drunk thereof Nations with the cup of the wine of her fornications: In which drunkenness and whoredom (as whores use to practice) she hath robbed the Kings and Nations of their power and strength, 
Christian Naboth's slaughtered.  and (jesabel like) having procured the King's names and seals, she drinks drunk, Revel. 17. with the blood of Naboth, who (because he dares not part with his rightful inheritance in the land of Canaan, the blessed land of promise and salvation in Christ) as a Traitor to the civil State, and Blasphemer against God, she (under the colour of a day of humiliation in Prayer and Fasting) stones to death.   

CHAP. CXVI.  Peace. 
Dear Truth, how art thou hidden from the eyes of men, in these mysteries? how should men weep abundantly with john, that the Lamb may please to open these blessed seale● unto them?  Truth. 
O that Men more prized their makers fear ● then should they be more acquainted with their Maker's counsels, for his Secret is with them that fear him, Psal. 25.  
I pass on to a second Difference. 
2. Difference.   
The Kings of Israel and judah were all solemnly anointed with oil, 
The mystery of the anointing the Kings of Israel and Judah.  Psal. 39 20. I have found David my servant, with my holy 〈◊〉 have I anointed him. Whence the Kings of Israel and judah were honoured with that mystical and glorious Title of the Anointed, 〈◊〉 Christ of the Lord, Lam. 4. 20. the Breath of our Nostrils, the Anointe● of jehovah was taken in their pits, etc.  
Which anointing and title, however the Man of Sin, together with the Crown and Diadem of Spiritual Israel, the Church of God, he hath given to some of the Kings of the Earth, that so he may in lieu thereof dispose of their Civil Crowns the easier: yet shall we find it an incommunicable privilege and prerogative o● of the Saints and people of God.  
For as the Lord jesus himself in the Antitype was not anointed with material but spiritual oil, Psal. 45. with the oil of Gladness, and Luke 4. 14. from Isa. 61. 1. with the spirit of God. The spirit of the Lord is upon me, the Lord hath anointed me to preach good tidings, 
The Name Christian or Anointed.  etc. So also all his members are anointed with the holy spirit of God, 2 Cor. 1. 21. & 1 John 2.  
Hence is it that Christians rejoice in that name, as carrying the very express title of the Anointed of the Lord; which most superstitiously and sacrilegiously hath been applied only unto Kings.  Peace. 
O dear Truth, how doth the great Searcher of all Hearts find out the thefts of the Antichristian World? 
A Sacrilegious Monopoly of the Name Christian.  how are men carried in the dark they know not whither? How is that heavenly charge, Touch not mine Anointed, etc. (Psal. 105.) common to all Christians (or anointed with) Christ their Head, by way of Monopoly or privilege appropriated to Kings and Princes?  Truth. 
It will not be here unseasonable to call to mind that admirable Prophecy, Ezek. 21. 26, 27. Thus saith jehovah God, Remove the Diadem, take away the Crown, this shall not be the same, exalt him that is low, and abase him that is high: 
The Crown of Christ's Kingly power.  I will overturn, overturn, overturn, until he come whose right it is, and I will give it him. The matter is a Crown and Diadem to be taken from an Usurper's head, and set upon the head of the right Owner.  Peace. 
Doubtless this mystically intends the spiritual Crown of the Lord Jesus, for these many hundreth years set upon the heads of the Competitors and Corrivals of the Lord jesus, upon whose glorious head in his Messengers and Churches, the Crown shall be established; The anointing, the title, and the crown and power must return to the Lord jesus in his Saints, unto whom alone belongs his power and authority in Ecclesiastical or Spiritual cases.   

CHAP. CXVII.  Truth. 
I Therefore proceed to a third difference between those Kings and Governors of Israel and judah, 
3. The Kings of Israel and Judah invested with a● Spiritual power.  and all other Kings and Rulers of the Earth. Look upon the Administrations of the Kings of Israel and judah, and well weigh the Power and Authority which those Kings of Israel and judah exercised in Ecclesiastical and spiritual causes, and upon a due search we shall not find the same Sceptre of Spiritual power in the hand of Civil Authority, which was settled in the hands of the Kings of Israel and judah.  
David appointed the Orders of the Priests & Singers, he brought the Ark to jerusalem, he prepared for the building of the Temple, the pattern whereof he delivered to Solomon: yet David herein could not be a type of the Kings and Rulers of the Earth, but of the King of Heaven, Christ jesus: for,  
First, David, as he was a King, so was he also a Prophet, Acts 2. 30. and therefore a type (as Moses also was, of that great Prophet the Son of God. And they that plead for David's Kingly power, must also by the same rule plead for his Prophetical, by which he swayed the Sceptre of Israel in Church affairs.  
Secondly, 
David immeately inspired by the Spirit of God, in his ordering of Church ma●ters.  it is expressly said, 1 Cron. 28. 11. 12. 13. verses, that the pattern which David gave to Solomon (concerning the matter of the Temple and Worship of God) he had it by the Spirit, which was no other but a figure of the immediate inspiration of the spirit of God, unto the Lord jesus the true Spiritual King of Israel, John. 1. 49. Rabbi, thou art the Son of God; Rabbi, thou art the King of Israel.  
Again, What Civil Magistrate may now act as Solomon (a type of Christ) doth act, 1 King. 2. 26. 27.? 
Salomon's deposing Abiathar (● King's 2. 26. 27●) discussed.  Solomon thrust out Abiathar from being Priest unto jehovah.  Peace. 
Some object that Abiathar was a man of death, ver. 26. worthy to die, as having followed Adonijah; and therefore Solomon executed no more than Civil justice upon him.  Truth. 
Solomon remits the Civil punishment, 
Solomon his putting Abiathar from the Priesthood, examined.  and inflicts upon him a spiritual. but by what right, but as he was King of the Church, a figure of Christ?  
Abiathar his Life is spared with respect to his former good service in following after David; but yet he is turned out from the Priesthood.  
But now put the case: suppose that any of the Officers of the New-England Churches should prove false to the State, 
A case put upon occasion of Abiathars' case.  and be discovered joining with a French Monsieur, or Spanish Don, (thirsting after conquest and dominion) to further their invasions of that Country; yet for some former faithful service to the State, he should not be adjudged to Civil punishment: I ask now, might their Governors or their General Court (their Parliament) depose such a man, a Pastor, Teacher, or Elder, from his holy Calling or office in God's House?  
Or suppose in a partial and corrupt State, 
Another ●ase.  a Member or Officer of a Church should escape with his life upon the commission of marther, ought not a Church of Christ upon repentance to receive him? I suppose it will not be said that he ought to execute himself; or that the Church may use a Civil sword against him. In these cases may such persons (spared in civil punishments for some reason of, or by partiality of State) be punished spiritually by the Civil Magistrate, as Abiathar was? Let the very Enemies of Zion be Judges.  
Secondly, If Solomon in thrusting out of Abiathar was a pattern and precedent unto all Civil Magistrates, why not also in putting Za●●k in his room, ver. 35. But against this the Pope, the Bishops, the Presbyterians, and the Independents will all cry out against such a practice in their several respective claims and challenges for their Ministries.  
We find the Liberty of the subjects of Christ in the choice of an Apostle, 
The liberties of Christ's Churches in the choice of their officers. A civil influence dangerous to the Saints liberties.  Act. 1. of a Deacon, Act. 6. of Elders, Act. 14. and guided by the assistance either of the Apostles or Evangelists, 1 Tim. 1. Tit. 1. without the least influence of any civil Magistrate, which shows the beauty of their liberty.  
The Parliaments of England have by right free choice of their Speaker, yet some Princes have thus far been gratified as to nominate, yea and implicitly to commend a Speaker to them. Wise men have seen the evil consequences of those influences (though but in civil things) how much far greater and stronger are those snares, when the golden Keys of the Son of God are delivered into the hands of civil Authority?  Peace. 
You know the noise raised concerning those famous acts of Asa, Hezekiah, jehosaphat, josiah. What think you of the Fast proclaimed by jehosaphat? 2 Chron. 20. 3.  Truth. 
I find it to be the duty of Kings and all in authority, to encourage Christ's Messengers of Truth proclaiming Repentance, etc.  
But under the Gospel to enforce all natural and unregenerate people to acts of worship, what precedent hath Christ jesus given us?  
First, 
Jehosaphats ●ast examined.  'tis true jehosaphat proclaimed a Fast, etc. but was he not in matters spiritual a type of Christ, the true King of Israel?  
Secondly, jehosaphat calls the members of the true Church to Church service and worship of God.  
But consider, 
If civil powers may enjoin the time o● the Church's w●rship, the may also forbid her times.  if civil Powers now may judge of and determine the actions of worship proper to the Saints: I● they may appoint the time of the Church's worship, Fasting and Prayer, etc. why may they not as well forbid those times which a Church of Christ shall make choice of, seeing it is a branch of the same Root to forbid what liketh not, as well as to enjoin what pleaseth?  
And if in those most solemn duties and exercises, why not also in other ordinary meetings and worships? And if so, where is the power of the Lord Jesus bequeathed to his Ministers and Churches, of which the power of those Kings was but a shadow?   

CHAP. CXVIII.  Peace. 
THe liberty of the Subject sounds most sweet, London and Oxford both profess to fight for it: How much infinitely more sweet is that true soul liberty according to Christ jesus?  
I know you would not take from Caesar ought, although it were to give to God: 
God will not wrong Caesar, and Caesar should not wrong God.  And what is Gods and his peoples I wish that Caesar may not take. Yet for the satisfaction of some, be pleased to glance upon josiah his famous Acts in the Church of God concerning the worship of God, the Priests, Levites, and their Services, compelling the people to keep the Passeover, making himself a covenant before the Lord, and compelling all that were found in jerusalem and Benjamin to stand to it.  Truth. 
To these famous practices of josiah I shall parallel the practices of England's Kings: and first de jure, a word or two of their right: then de facto, discuss what hath been done.  
First, 
The famous acts of 〈◊〉 examined.  de jure: josiah was a precious branch of that Royal Root King David, who was immediately designed by God: and when the golden links of the Royal chain broke in the usurpations of the Roman Conqueror, it pleased the most wise God to send a Son of David, a Son of God, to begin again that Royal Line, to sit upon the Throne of his Father David, Luc. 1. 32. Acts 2. 30.  
It is not so with the Gentile Princes, 
Magistracy in general from God, the particular forms from the people.  Rulers and Magistrates, (whether Monarchical, Aristrocraticall, or democratical) who (though government in general be from God, yet) receive their callings, power and authority, (both Kings and Parliaments) mediately from the people.  
Secondly, josiah and those Kings were Kings and Governors over the then true and only Church of God national, brought into the Covenant of God in Abraham, and so downward: and they might well be forced to stand to that Covenant into which with such immediate signs and miracles they had been brought.  
But what Commission from Christ jesus had Henry the eight. 
Israel confirmed in a national Covenant by revelations, signs, and miracles, but so not England.  Edward the 6. or any (josiah like) to force the many hundred thousands of English men and women, without such immediate signs and miracles that Israel had to enter into an holy and spiritual Covenant with the invisible God, the Father of Spirits, or upon pain of death (as in Iosia●s time) to stand to that which they never made, nor before Evangelicall Repentance are possibly capable of.  
Now secondly the facto, let it be well remembered concerning the Kings of England professing Reformation. 
Henry 8. the first head and governor of the Church of England.  The foundation of all was laid in Henry the 8. The Pope challengeth to be the Vicar of Christ jesus here upon earth, to have power of reforming the Church, redressing abuses, etc. Henry 8. falls out with the Pope, and challengeth that very power to himself of which he had despoiled the Pope, as appears by that Act of Parliament establishing Henry 8 the supreme Head and Governor in all cases Ecclesiastical, etc. It pleased the most High God to plague the Pope by Henry the 8. his means: but neither Pope nor King can ever prove such power from Christ derived to either of them.  
Secondly, 
The wonderful formings and reformings of Religion by England's Kings.  (as before intimated) let us view the Works and Acts of England's imitation of josiahs' practice. Henry the 7. leaves England under the slavish bondage of the Pope's yoke. Henry the 8. reforms all England to a new fashion, half Papist, half Protestant. King Edward the 6. turns about the Wheel of the State, and works the whole Land to absolute Protestanisme. Queen Mary succeeding to the Helm, steers a direct contrary course, breaks in pieces all that Edward wrought, and brings forth an old edition of England's Reformation all Popish. 
Kings and States often plant, and often pluck up Religions.  Mary not living out half her days (as the Prophet speaks of bloody persons) Elizabeth (like joseph) advanced from the Prison to the Palace, and from the irons to the Crown, she plucks up all her sister Mary's plants, and sounds a Trumpet all Protestant.  
What sober man stands not amazed at these Revolutions? and yet like Mother like Daughter: and how zealous are we their offspring for another impression and better edition of a national Canaan (in imitation of judah and josiah) which if attained, who knows how soon succeeding Kings or Parliaments will quite pull down and abrogate?  
Thirdly, 
A national Church ever subject to turn and return, etc.  in all these formings and reformings, a national Church of natural unregenerate men was (like wax) the subject matter of all these forms and changes, whether Popish or Protestant: concerning which national State the time is yet to come when ever the Lord Jesus hath given a word of institution and appointment.   

CHAP. CXIX.  Peace. 
YOu bring to mind (dear Truth) a plea of some wiser Papists for the Pope's supremacy, 
A woman Papissa or head of the Church.  viz. that it was no such exorbitant or unheard of power and jurisdiction which the Pope challenged, but the very same which a Woman, Queen Elizabeth herself challenged, styling her Papissa, or she Pope: withal pleading that in point of Reason it was far more suitable that the Lord Jesus would delegate his power rather to a Clergy man then a Lay man, as Henry the 8. or a woman, as his daughter Elizabeth.  Truth. 
I believe that neither one nor tother hit the white, 
The Papists nearer to the Truth concerning the government of the Church then most Protestant's.  yet I believe the Papists arrows fall the nearest to it in this particular, viz. That the government of the Church of Christ should rather belong to such as profess a Ministry or Office Spiritual, then to such as are merely Temporal and Civil.  
So that in conclusion, the whole controversy concerning the government of Christ Kingdom or Church, will be found to lie between the true and false Ministry, both challenging the true commission, power and keys from Christ.  Peace. 
This all glorious diadem of the Kingly power of the Lord jesus hath been the eyesore of the World, 
The Kingly power of the Lord Jesus troubles all the Kings and Rulers of the Wo●ld.  and that which the Kings and Rulers of the World have always lift up their hands unto.  
The first report of a new King of the jews puts Herod and all jerusalem into frights; and the power of this most glorious King of Kings over the Souls and Consciences of men, or over their lives and worships, is still the white that all the Princes of this World shoot at, and are enraged at the tidings of the true Heir the Lord jesus in his servants.  Truth. 
You well mind (dear Peace) a twofold exaltation of the Lord jesus, 
A twofold exaltation of Christ.  one in the Souls and Spirits of men, and so he is exalted by all that truly love him, though yet remaining in Babel's captivity, and before they harken to the voice of the Lord, Come forth of Babel my people.  
A second exaltation of Christ jesus upon the Throne of David his Father in his Church and Congregation, which is his Spiritual Kingdom here below.  
I confess there is a tumultuous rage at his entrance into his Throne in the Soul and Consciences of any of his chosen; 
The world ●●o●meth at both.  but against his second exaltation in his true Kingly power and government, either Monarchical in himself, or Ministerial in the hands of his Ministers and Churches, are mustered up and shall be in the battles of Christ yet to be fought, all the powers of the gates of Earth and Hell.  
But I shall mention one difference more between the Kings of Israel and Iud●h, 
A fourth difference. Kings of Israel ●ypes.  and all other Kings and Rulers of the Gentiles.  
Those Kings as Kings of Israel were all invested with a typical and figurative respect, with which now no Civil power in the World can be invested.  
They wore a double Crown, 
They wore a double Crown  First, Civil: Secondly, Spiritual, in which respect they typed out the Spiritual King of Israel, Christ jesus.  
When I say they were types, I make them not in all respect so to be, but as Kings and Governors over the Church and Kingdom of God, therein types.  
Hence all those Saviour's and Deliverers, which it pleased God to stir up extraordinarily to his people, 
The Saviour's of the Jews, ●igures of the Saviour of the World.  Gideon, Baruc, Samson, etc. in that respect of their being Saviour's, judges, and Deliverers of God's people, so were they types of jesus Christ, either Monarchically ruling by himself immediately, or Ministerially by such whom he pleaseth to send to vindicate the liberties and inheritances of his people.   

CHAP. CXX.  Peace. 
IT must needs be confessed that since the Kings of Israel were ceremonially anointed with Oil: and  
Secondly, in that they sat upon the Throne of David (which is expressly applied to Christ jesus, Luc. 1. 32. Acts 2. 30. john 1. 49.) their Crowns were figurative and ceremonial: but some here question whether or no they were not types of civil Powers and Rulers now, when Kings and Queens shall be nursing Fathers and nursing Mothers, etc.  Truth. 
For answer unto such, 
The Monarchical and Ministerial power of Christ.  let them first remember that the dispute lies not concerning the Monarchical power of the Lord jesus, the power of making Laws, and making Ordinances to his Saints and Subjects: But concerning a deputed and Ministerial power, and this distinction the very Pope himself acknowledgeth.  
There are three great Competitors for this deputed or Ministerial power of the Lord jesus. 
3 Great Competitors for the Ministerial power of Christ.   
First, the Arch-vicar or Satan, the pretended Vicar of Christ on Earth, who sits as God over the Temple of God, exalting himself not only above all that is called God, 
The Pope's great pretenders fo● the Ministerial power of Christ.  but over the souls and consciences of all his vassals, yea over the Spirit of Christ, over the holy Scriptures, yea and God himself, Dan. 8. & 11 chap. & Rev. 15. together with 2 Thes. 2.  
This pretender although he professeth to claim but the Ministerial power of Christ to declare his Ordinances, to preach, baptise, ordain Ministers, 
They also upon the point challenge the Monarchical also  and yet doth he upon the point challenge the Monarchical or absolute power also, being full of self exalting and blaspheming, Dan. 7. 25. & 11. 36. Rev. 13. 6. speaking blasphemies against the God of Heaven, thinking to change times and Laws: but he is the son of perdition arising out of the bottomless pit, and comes to destruction, Revel. 17. for so hath the Lord Jesus decreed to consume him by the breath of his mouth, 2 Thes. 2.  
The second great Competitour to this Crown of the Lord Jesus is the Civil Magistrate, 
The second great pretender the Civil Magistrate.  whether Emperors, Kings, or other inferior Officers of State who are made to believe by the false Prophets of the World that they are the Antitypes of the Kings of Israel and Judah, and wear the Crown of Christ.  
Under the wing of the Civil Magistrate do three great factions shelter themselves, 
3 Great factions challenging an Arm of Flesh.  and mutually oppose each other, striving as for life, who shall sit down under the shadow of that Arm of Flesh.  
First, the Prelacy, 
1. The Pre●aci●.  who (though some extravagants of late have inclined to wave the King, and to creep under the wings of the Pope, yet) so far depends upon the King, that it is justly said they are the King's Bishops.  
Secondly, the Presbytery, 
2. The Presbytery.  who (though in truth they ascribe not so much to the civil Magistrate as some too grossly do, yet they) give so much to the civil Magistrate as to make him absolutely the Head of the Church: 
The Pope and Presbytery make use of the Civil Magistrate but as of an Executioner.  For, if they make him the Reformer of the Church, the Suppressour of Schismatics and Heretics, the Protector and defendor of the Church, etc. what is this in true plain English but to make him the Judge of the true and false Church, Judge of what is truth, and what error; who is Schismatical, who Heretical, unless they make him only an Executioner, as the Pope doth in his punishing of Heretics?  
I doubt not but the Aristocratical government of Presbyterians may well subsist in a Monarchy (not only regulated but also tyrannical) yet doth it more naturally delight in the element of an Aristocratical government of State, and so may properly be said to be (as the Prelates, the Kings so these) the State's Bishops.  
The third, 
3. Independents.  though not so great, yet growing faction is that (so called) Independent: I prejudice not the personal worth of any of the three sorts: This latter (as I believe this Discourse hath manifested) jumps with the Prelates, 
The Independents: who come nearest to the Bishops  and (though not more fully, yet) more explicitly than the Presbyterians cast down the Crown of the Lord jesus at the feet of the Civil Magistrate. And although they pretend to receive their Ministry from the choice of 2 or 3 private persons in Church-covenant, yet would they fain persuade the Mother Old England to imitate her Daughter New England's practice, viz. to keep out the Presbyterians, and only to embrace themselves, both as the States and the People's Bishops.  
The third competition for this Crown and power of the Lord jesus is of those that separate both from one and tother, 
The third competition, of those that separate.  yet divided also amongst themselves into many several professions.  
Of these, they that go furthest, profess they must yet come nearer to the ways of the Son of God: And doubtless, so far as they have gone, they bid the most, and make the fairest plea for the purity and power of Christ jesus, let the rest of the Inhabitants of the World be Judges.  
Let all the former well be viewed in their external State, pomp, riches, conformity to the World, etc. And on the other side, let the latter be considered, 
Their nearer conformity to Christ.  in their more through departure from sin and sinful Worship, their condescending (generally) to the lowest and meanest contentments of this life, their exposing of themselves for Christ to greater sufferings, 
The Churches of the Separation ought in Humanity and Subjects Liberty not to be oppressed, but (at least) permitted.  and their desiring no Civil sword nor Arm of Flesh, but the two-edged sword of God's Spirit to try out the matter by: and then let the Inhabitants of the World judge, which come nearest to the doctrine, holiness, poverty, patience and practice of the Lord Jesus Christ; and whether or no these later deserve not so much of Humanity, and the Subjects Liberty, as (not offending the Civil State) in the freedom of their Souls, to enjoy the common air to breath in.   

CHAP. CXX.  Peace. 
Dear Truth, you have shown me a little draught of Zions' sorrows, her children tearing out their mother's bowels: O when will He that stablisheth, comforteth, and builds up Zion, look down from Heaven., and have mercy on her? etc.  Truth. 
The Vision yet doth tarry (saith Habacuk) but will most surely come: and therefore the patient and believing must wait for it.  
But to your last Proposition, 
● Reason's proving that the Kings of Israel and Judah cannot have any other but a Spiritual Antitype.  whether the Kings of Israel and Judah were not types of Civil Magistrates? now I suppose by what hath been already spoken, these things will be evident.  
First, that those former types of the Land, of the People, of their Worships, were types and figures of a spiritual Land, spiritual People, and spiritual Worship under Christ. Therefore consequently, their Saviour's Redeemers, Deliverers, judges, Kings, must also have their spiritual Antitypes, 
Civil Types and figures must needs be answered by Spiritual Antitypes.  and so consequently not civil but spiritual Governors and Rulers; lest the very essential nature of Types, Figures and Shadows be overthrown.  
Secondly, although the Magistrate by a Civil sword might well compel that national Church to the external exercise of their Natural Worship: 
Civil compulsion was proper in the national Church of the Jews, but most improper in the Christian, which is not national.  yet it is not possible (according to the rule of the New Testament) to compel whole Nations to true Repentance and Regeneration, without which (so far as may be discerned true) the Worship and holy Name of God is profaned and blasphemed.  
An Arm of Flesh, and Sword of Steel cannot reach to cut the darkness of the Mind, the hardness and unbelief of the Heart, and kindly operate upon the Souls affections to forsake a long continued Father's worship, and to embrace a new, though the best and truest. This work performs alone that sword out of the mouth of Christ, with two edges, Rev. 1. & 3.  
Thirdly, we have not one tittle in the New Testament of Christ jesus concerning such a parallel, neither from Himself, nor from his Ministers, 
Neither Christ Jesus nor his Messengers have made the Civil Magistrate Israel's Antitype, but the contrary.  with whom he conversed forty days after his Resurrection, instructing them in the matters of his Kingdom, Acts 1.  
Neither find we any such commission or direction given to the Civil Magistrate to this purpose, nor to the Saints for their submission in matters spiritual, but the contrary, Acts 4. & 5. 1 Cor. 7. 23. Coloss. 2. 18.  
Fourthly, 
Civil Magistracy essentially civil, and the same in all parts of the World.  we have formerly viewed the very nature and essence of a Civil Magistrate, and find it the same in all parts of the World, where ever people live upon the face of the Earth, agreeing together in Towns, Cities, Provinces, Kingdoms. I say the same essentially Civil, both from, 1. the rise and fountain whence it springs, to wit, the p●●ples choice and free consent. 2. The Object of it, viz. the commonweal or safety of such a people in their bodies and goods, as the Authors of this Model have themselves confessed.  
This civil Nature of the Magistrate we have proved to receive no addition of power from the Magistrates being a Christian, 
Christianity adds not to the nature of a Civil Commonweal, nor doth want of Christianity diminish it.  no more than it receives diminution from his not being a Christian: even as the Commonweal is a true Commonweal, although it have not heard of Christianity; and Christianity professed in it (as in Pergamus, Ephesus, etc.) makes it ne'er no more a Commonweal, and Christianity taken away, and the candlestick removed, makes it ne'er the less a Commonweal.  
Fifthly, 
Rom. 13. evidently prove● the Civil work and wages of the Civil Magistrate  the Spirit of God expressly relates the work of the civil Magistrate under the Gospel, Rom. 13. expressly mentioning (as the Magistrate's object) the duties of the second Table, concerning the bodies and goods of the subject.  
2. The reward or wages which people owe for such a work, to wit, (not the contribution of the Church for any spiritual work, but) tribute, toll, custom which are wages payable by all sorts of men, Natives and Foreigners, who enjoy the same benefit of public peace and commerce in the Nation.  
Sixthly, Since the civil Magistrate, whether Kings or Parliaments, States, and Governors, can receive no more in justice then what the People give, and are therefore but the eyes and hands and instruments of the people (simply considered, 
Most strange, yet most true consequences from the Civil Magistrates now being the Antitype of the Kings of Israel and Judah.  without respect to this or that Religion) it must inevitably follow (as formerly I have touched) that if Magistrates have received their power from the people, than the greatest number of the people of every Land have received from Christ jesus a power to establish, correct, reform his Saints and servants, his wife and spouse, the Church: And she that by the express word of the Lord (Psal. 149.) binds Kings in chains, and Nobles in links of iron, must herself be subject to the changeable pleasures of the people of the World (which lies in wickedness, 1 john 5.) even in matters of Heavenly and spiritual Nature.  
Hence therefore in all controversy concerning the Church, Ministry and worship, the last Appeal must come to the Bar of the People or Commonweal, where all may personally meet, as in some Commonweals of small number, or in greater by their Representatives.  
Hence then no person esteemed a believer, 
If no Religion but that which the Common-weal approves them no Christ, no God, but at the pleasure of 〈◊〉 world. ● Ep. Jo 9  and added to the Church.  
No Officer chosen and ordained.  
No person cast forth and excommunicated, but as the Commonweal and people please, and in conclusion, no Church of Christ in this Land or World, and consequently no visibly Christ the Head of it. Yea yet higher, consequently no God in the World worshipped according to the institutions of Christ Jesus, except the several peoples of the Nations of the World shall give allowance.  Peace. 
Dear Truth, Oh whither have our Forefathers and teachers led us? higher then to God himself (by these doctrines driven out of the World) you cannot rise: and yet so high must the inevitable and undeniable consequences of these their doctrines reach, if men walk by their own common Principles.  Truth. 
I may therefore here seasonably add a seventh, which is a necessary consequence of all the former Arguments, 
The true antitype of the ●●ngs of Israel and Judah.  and an Argument itself: viz. we find expressly a spiritual power of Christ jesus in the hands of his Saints, Ministers and Churches, to be the true Antitype of those former figures in all the Prophecies concerning Christ his spiritual power, Isa. 9 Dan. 7. Mich. 4. etc. compared with Luc. 1. 32. Act. 2. 30. 1 Cor. 5. Math. 18. Marc. 13. 34. etc.   

CHAP. CXXI.  Peace. 
GLorious and conquering Truth, me thinks I see most evidently thy glorious conquests: how mighty are thy spiritual weapons (2 Cor. 10.) to break down those mighty and strong Holds and Castles, which men have fortified themselves withal against thee? O that even the thoughts of men may submit and bow down to the captivity of Jesus Christ!  Truth. 
Your kind encouragement makes me proceed more cheerfully to a fourth difference from the Laws and Statutes of this Land, 
A fourth difference of Laws and Statutes from all others.  different from all the Laws and Statutes of the World, and paralleled only by the Laws and Ordinances of spiritual Israel.  
First then consider we the Lawmaker, 
Moses a type of Christ.  or rather the Law-publisher or Prophet, as Moses calls himself, Deut. 18. and Act. 3. he is expressly called that Prophet who figured out Christ jesus who was to come, like unto Moses, greater than Moses, as the son is greater than the servant.  
Such Lawgivers or Law-publishers never had any State or People as Moses the type, or Christ jesus, miraculously stirred up and sent as the mouth of God between God and his people.  
Secondly, 
The Laws of Israel unparallelled,  concerning the Laws themselves: It is true, the second Table contains the Law of Nature, the Law Moral and Civil, yet such a Law was also given to this people as never to any people in the World: such was the Law of worship, Psal. 147. peculiarly given to jacob, and God did not deal so with other Nations: which Laws for the matter of the worship in all those wonderful significant Sacrifices, and for the manner by such a Priesthood, such a place of Tabernacle, and afterward of Temple, such times and solemnities of Festivals, were never to be paralleled by any other Nation, but only by the true Christian Israel established by jesus Christ amongst jews and Gentiles throughout the World.  
Thirdly, the Law of the ten Words (Deut. 10.) the Epitome of all the rest, 
God's own finger penned Laws for Israel.  it pleased the most high God to frame and pen twice with his own most holy, and dreadful finger upon Mount Sinai, which he never did to any other Nation before or since, but only to that spiritual Israel, the people and Church of God, in whose hearts of flesh he writes his Laws, according to Ier 31. Heb 8. and 10.  Peace. 
Such promulgation of such Laws, by such a Prophet, must needs be matchless and unparallelled.  Truth. 
In the fifth place consider we the punishments and rewards annexed to the breach or observation of these Laws. 
fifth difference Temporal prosperity most proper to the temporal national State of the Jews.   
First, those which were of a temporal and present consideration of this life: Blessings and Curses of all sorts opened at large, Levit. 26. and Deut. 28. which cannot possibly be made good in any State, Country or Kingdom, but in a spiritual sense in the Church and Kingdom of Christ.  
The reason is this, 
The spiritual prosperity of God's people now, the antitype.  such a temporal prosperity of outward peace and plenty of all things, of increase of children, of cattle, of honour, of health, of success, of victory, suits not temporally with the afflicted and persecuted estate of God's people now: And therefore spiritual and soul blessedness must be the Antitype, viz. In the midst of revile, and all manner of evil speeches for Christ's sake, soul blessedness. In the midst of afflictions and persecutions, soul blessedness, Math. 5. and Luc. 6. And yet herein the Israel of God should enjoy their spiritual peace, Gal. 6. 16.  
Out of that blessed temporal estate to be cast or carried captive, 
What Israel's excommunication was.  was their excommunication or casting out of God's sight, 2 King. 17. 23. Therefore was the blasphemer, the false Prophet, the idolater, to be cast out or cut off from this holy Land: which punishment cannot be paralleled by the punishment of any State or Kingdom in the world, but only by the excommunicating or outcasting of person or Church from the fellowship of the Saints and Churches of Christ jesus in the Gospel.  
And therefore (as before I have noted) the putting away of the false prophet, 
The corporal stoning in the Law, typed out spiritual s●oning in the Gospel.  by stoning him to death, Deut. 13. is fitly answered (and that in the very same words) in the Antitype, when by the general consent or stoning of the whole Assembly, and wicked person is put away from amongst them, that is, spiritually cut off out of the Land of the spiritually living, the people or Church of God, 1 Cor. 5. Galat. 5.  
Lastly, 
The rewards or punishments of the Laws of Israel not to be paralleled.  the great and high reward or punishment of the keeping or breach of these Laws to Israel, was such as cannot suit with any State or Kingdom in the World beside: the Reward of the Observation was Life, Eternal Life. The Breach of any one of these Law● was death, Eternal death or damnation from the presence of the Lord. So Rom. 10. jam. 2. Such a Covenant God made not before nor since with any State or People in the world. For, Christ is the end of the Law for righteousness to every one that believeth, Rom. 10. 4. And he that believeth in that Son of God, hath eternal life; he that believeth not hath not life, but is condemned already, John 3. and 1 John 5.   

CHAP. CXXII.  Peace. 
Dear Truth, 
The wars of Israel typical.  you have most lively set forth the unparallelled state of that typical Land and people of the jews in their peace and quiet government: Let me now request you in the last place to glance at the difference of the wars of this people from the wars of other Nations, and of their having no Antitype but the Churches of Christ jesus.  
First, all Nations round about Israel more or less, sometime or other, had indignation against this people, Egyptians, Edomites, Moabites, 
Israel's Enemy's round about.  Ammonites, Midians, Philistians, Assyrians and Babylonians, etc. as appears in the History of Moses, Samuel, judges and Kings, and in all the Prophets: You have an express Catalogue of them, Psal. 83. sometimes many hundred thousand Enemies in pitched field against them: of Ethiopians ten hundred thousand at once in the days of Asa, 2 Chron. 14. and at other times as the sand upon the Sea shore.  
Such Enemies the Lord jesus foretold his Israel, 
The Enemies of mystical Israel.  The World shall hate you, john 16. You shall be hated of all men for my Names sake, Matth. 24. All that will live godly in Christ jesus must be persecuted or hunted, 1 Tim. 4. And not only by flesh and blood, but also by Principalities, Powers, Spiritual wickedness in high places (Ephes. 6.) by the whole Pagan World under the Roman Emperors, and the whole Antichristian World under the Roman Popes, Rev 12. & 13. Chap. by the Kings of the Earth, Rev. 17. And Gog and Magog, like the sand upon the Sea shore (Rev. 20.)  Peace. 
Such Enemies, such Armies, no History, no experience proves ever to have come against one poor Nation as against Israel in the type; and never was nor shall be known to come against any State or Country now, but the Israel of God the Spiritual jews, Christ's true followers in all parts and quarters of the World.  
Beside all these without, 
Enemies against Israel in her own bowels.  Israel is betrayed within her own bowels, bloody Saul's, Absaloms', She●aes, Adonljahs, jeroboams, Athal●ahs raising insurrections, conspiracies, tumults, in the Antitype, and Parallel the Spiritual state of the Christian Church.  
Secondly, consider we the famous and wonderful battles, victories, captivities, deliverances, which it pleased the God of Israel to dispense to that people and Nation, and let us search if they can be paralleled by any State or people, but mystically and Spiritually the true Christian Israel of God, Gal. 6.  
How famous was the bondage and slavery of that people and Nation 430 years in the Land of Egypt, 
The famous typically captivities of the Jews.  and as famous, glorious and miraculous was their return through the Red Sea (a figure of Baptism, 1 Corinth. 10. and Egypt a figure of an Egypt now, Rev. 11. 8?)  
How famous was the 70 years' captivity of the jews in Babel transported from that Land of Canaan, and at the full period returned again to jerusalem, a type of the captivity of God's people now Spiritually captivated in mystical Babel, Rev. 18. 4?  
Time would fail me to speak of Ioshua's conquest of literal Canaan, 
Their wonderful victories.  the slaughter of 31 Kings, of the miraculous taking of jericho and other Cities; Gideon his miraculous battle against the Midianites; jonathan and his Armour bearer against the Philistims; David by his 5 smooth stones against Goliath; Asa, jehosaphat, Hezechia, their mighty and miraculous victories against so many hundred thousand Enemies, and that sometimes without a blow given.  
What State, what Kingdom, what wars and combats, victories and deliverances can parallel this people, but the Spiritual and mystical Israel of God in every Nation and Country of the World, typed out by that small typical handful, in that little spot of ground the land of Canaan?  
The Israel of God now, 
The mystical battles of Gods Israel now.  men and women, fight under the Great Lord General, the Lord jesus Christ: Their Weapons, Armour, and Artillery, is like themselves Spiritual, set forth from top to toe, Ephes. 6. So mighty and so potent that they break down the strongest holds and Castles, yea in the very souls of men and carry into captivity the very thoughts of men, subjecting them to Christ● jesus: They are Spiritual conquerors, as in all the 7 Churches of Asia, He that overcommeth: He that overcommeth, Rev. 2. & 3.  
Their victories and conquests in this are contrary to those of this World, for when they are slain and slaughtered, yet than they conquer: So overcame they the Devil in the Roman Emperors, Rev. 12. By the blood of the Lamb: 2. By the word of their Testimony: 3. The cheerful spilling of their own blood for Christ; for they loved not their lives unto the death: And in all this they are more than Conquerors through him that loved them, Rom. 8.  
This glorious Army of white Troopers, 
The mystical Army of white troopers R. 19  horses and harness (Christ jesus and his true Israel) Rev. 19 gloriously conquer and overcome the Beast, the false Prophet and the Kings of the Earth up in Arms against them, Rev. 19 and lastly, reigning with Christ a thousand years they conquer the Devil himself and the numberless Armies (like the sand on the Sea shore) of Gog and Magog, and yet not a tittle of mention of any sword, helmet, breastplate, shield or horse, but what is Spiritual and of a heavenly nature: All which Wars of Israel have been, may be, and shall be fulfilled mystically and Spiritually.  
I could further insist on other particulars of Israel's unparalled state, and might display those excellent passages which it pleaseth God to mention, N●hem 9   

CHAP. CXXIII.  Peace. 
YOu have (dear Truth) as in a glass presented the face of Old and New Israel, and as in water, face answereth to face, so doth the face of typical Israel to the face of the Antitype, between whom, and not between Canaan and the Civil Nations and Countries of the World now, there is an admirable consent and harmony: But I have heard some say, was not the civil state and judicials of that people presidential?  Truth. 
I have in part, 
Whether the Civil state of Israel was presidential.  and might further discover, that from the King upon his Throne, to the very Beasts, yea the excrements of their bodies (as we see in their going to War, Deut 23. 12●) their civils, morals, and naturals were carried on in types: and however I acknowledge that what was simply moral, civil, and natural in Israel's state, in their constitutions, Laws, punishments, may be imitated and followed by the States, Countries, Cities and Kingdoms of the World: Yet who can question the lawfulness of other forms of Government, Laws and punishments which differ, since civil constitutions are men's Ordinances (or creation, 2. Pet. 2. 13.) unto which Gods people are commanded even for the Lords sake to submit themselves, which if they were unlawful they ought not to do?  Peace. 
Having thus far proceeded in examining whether God hath charged the Civil State with the establishing of the Spiritual and Religious, what conceive you of that next assertion, viz, It is well known that the remissness of Princes in Christendom in matters of Religion and Worship, divolving the care thereof only to the Clergy, and so setting the● Ho●●es upon the Church's head, hath been the cause of 〈◊〉 invention, usurpation and corruption in the Worship and Temple of God.  Truth. 
It is lamentably come to pass by God's just permission, 
The true Christendom  Satan's policy, the people's sin, and the malice of the wicked against Christ, and the corruption of Princes and Magistrates, that so many inventions 〈◊〉, and corruptions are 〈◊〉 in the Worship and Temple of God throughout that part of the World which is called Christian, and may most properly be called the Pope's Christendom, in opposition to Christ jesus his true Christian Commonweal, or Church the true Christendom: But that this hath arisen from Prince's remissness in not keeping their watch, to establish the Purity of Religion, Doctrine and Worship, and to punish (according to Israel's pattern) all false Ministers, by rooting them and their worships out of the World, that, I say, can never be evinced; and the many thousands of glorious Souls under the Altar, (whose blood hath been spilt by this position) and the many hundred thousand souls, driven out of their bodies by Civil Wars, and the many millions of souls forced to hypocrisy and ruin eternal, by enforced Vniformities in Worship, will to all Eternity proclaim the contrary.  
Indeed it shows a most injurious idleness and unfaithfulness in such as profess to be Messengers of Christ jesus, 
Great unfaithfulness in Ministers to c●st the chiefest burden of judging and establishing true Christianity upon the Commonweal or worl● itself.  to cast the heaviest weight of their care upon the Kings and Rulers of the Earth, yea, upon the very Commonweals, Bodies of People, (that is, the World itself) who have fundamentally in themselves the Root of Power, to set up what Government and Governors they shall agree upon.  
Secondly, it shows abundance of carnal diffidence and distrust of the glorious power and gracious presence of the Lord jesus, who hath given his promise and Word, to be with such his messengers to the end of the world, Matth. 28.  
That Dog that fears to meet a man in the path, runs on with boldness at his masters coming and presence at his back.  
Thirdly, 
To govern & judge in civil aff●●●es load enough on the Civil Magistrate.  what imprudence and indiscretion is it in the most common affairs of Life, to conceive that Emperors, Kings and Rulers of the earth must not only be qualified with political and state abilities to make and execute such Civil Laws which may concern the common rights, peace and safety (which is work and business, load and burden enough for the ablest shoulders in the Commonweal) but also furnished with such spiritual and heavenly abilities to govern the Spiritual and Christian Commonweal, the flock and Church of Christ, to pull down, and set up Religion to judge, determine and punish in Spiritual controversies, 
Magistrates can have no more power than the common consent of the people shall betrust them with.  even to death or banishment: And beside, that not only the several sorts of civil Officers, (which the people shall choose and set up) must be so authorised, but that all respective Commonweals or Bodies of people are charged (much more) by God with this work and business, radically and fundamentally, because all true civil Magistrates, have not the least i●ch of civil power, but what is measured out to them from the free consent of the whole: even as a Committee of Parliament, cannot further act then the power of the House shall arm and enable them.  
Concerning that Objection which may arise from the Kings of Israel and judah, 
Thousands of lawful Magistrates who never hear of the true church of God.  who were borne members of God's Church, and trained up therein all their days, (which thousands of lawful Magistrates in the world, possibly borne and bred in false Worships, Pagan or Antichristian, never heard of) and were therein types of the great anointed, the King of Israel, I have spoken sufficiently to such as have an ear to hear: and therefore  
Lastly, 
The Spiritual and Civil Sword cannot be managed by one and the same person.  so unsuitable is the commixing and entangling of the Civil with the Spiritual charge and Government, that (except it was for subsistence, as we see in Paul and Barnabas, working with their own hands) the Lord jesus, and his Apostles, kept themselves to one: If ever any in this world was able to manage both the Spiritual and Civil, Church and Commonweal, it was the Lord Jesus, (wisdom itself:) Yea he was the true Heir to the Crown of Israel, being the Son of David: yet being sought for by the people to be made a King, 
The Lord Jesus refused so manage both.  Joh. 5. he refused, and would not give a precedent to any King, Prince, or Ruler, to manage both swords, and to assume the charge of both Tables.  
Now concerning Princes, 
Nero and the persecuting Emperors not so injurious to Christianity, as Constantine and others who assumed a power in Spiritual things. Under Constantine Christianity fell into corruption, and Christians fell asleep.  I desire it may be remembered, who were most injurious and dangerous to Christianity, whether Nero, Domitian, julian etc. Persecuters, or Constantine, Theodosius, etc. who assumed this Power and Authority, in and over the Church in Spiritual things: It is confessed by the Answerer and others of note, that under these later, the Church, the Christian State, Religion, and Worship, were most corrupted: under Constantine, Christians fell asleep on the beds of carnal ease and Liberty: insomuch that some apply to his times, that sleep of the Church, Cant. 5. 2. I sleep though mine heart waketh.   

CHAP. CXXIV.  Peace. 
YEs, but some will say, this was not through their assuming of this power, but the ill managing of it.  Truth. 
Yet are they commonly brought as the great Precedents for all succeeding Princes and Rulers in after Ages: and in this very controversy, their practices are brought as presidential to establish persecution for conscience.  
Secondly, 
Who force the consciences of others, yet are not willing to be forced themselves.  those Emperors and other Princes and Magistrates acted in Religion according to their consciences persuasion, (and beyond the light and persuasion of conscience can no man living walk in any fear of God.) Hence have they forced their subjects to uniformity and conformity unto their own consciences (what ever they were) though not willing to have been forced themselves in the matters of God and Conscience.  
Thirdly, 
Constantine and others wanted not so much affection as information of conscience.  Had not the light of their eye of conscience, and the consciences also of their Teachers been darkened, they could not have been condemned for want of heavenly affection, rare devotion wonderful care and diligence, propounding to themselves the best patterns of the Kings of judah, David, Solomon, Asa, jehosaphat, josiah, Hezekiah: But here they lost the path, and themselves, in persuading themselves to be the parallels and antytipes to those figurative and typical Princes: whence they conceived themselves bound to make their Cities, Kingdoms, Empire's new holy lands of Canaan, and themselves Governors and judges in spiritual causes, compelling all consciences to Christ, and persecuting the contrary with fire and sword.  
Upon these roots, 
Sad consequences of charging the Civil powers with the care of spirituals.  how was, how is it possible but that such bitter fruits should grow of corruption of Christianity, Persecution (of such godly, who happily see more of Christ then such Rulers themselves) their Dominions and Jurisdictions being overwhelmed with enforced dissimulation and hypocrisy, and (where power of resistance) with flames of civil combustion, as at this very day, he that runs may read and tremble at.  Peace. 
They add further, that the Princes of Christendom setting their Horns upon the Church's head, have been the cause of Antichristian inventions, etc.  Truth. 
If they mean that the Princes of Europe giving their power and authority to the sevenheaded and ten-horned Beast of Rome, 
Civil Rulers giving and lending their Horns or Authority to Bishops, both dangerous to the truth of Christ.  have been the cause, etc. I confess it to be one concurring cause: yet withal it must be remembered, that even before such Princes set their horns or authority upon the Beasts head, even when they did (as I may say but lend their horns to the Bishops, even than rose up many Antichristian abominations. And though I confess there is but small difference (in some respect) between the setting their horns upon the Priest's heads (whereby they are enabled immediately to push and gore whoever cross their doctrine and practice) and the lending of their horns, that is, pushing and goring such themselves, as are declared by their Bishops and Priests to be heretical, as was and is practised in some Countries before and since the Pope rose: yet I confidently affirm, that neither the Lord jesus nor his first ordained Ministers and Churches (gathered by such Ministers) did ever wear, or crave the help of such horns in Spiritual and Christian affairs: The spiritual power of the Lord jesus in the hands of his true Ministers and Churches (according to Balaams prophesy Num. 23.) is the horn of that Unicorn or Rhinocerot (Psal 92.) which is the strongest horn in the world, 
The Spiritual power of the Lord Jesus compared in Scripture to the incomparable horn of the Rhinocerot  in comparison of which the strongest horns of the Bulls of Basan break as sticks and Historie●ells ●ells us how that Unicorn or one-horned Beast the Rhinocerot, took up a Bull like a Tennis ball, in the Theatre at Rome before the Emperor, according to that record of the Post: Quant●●s erat cornu cui pila Taurus erat?  
Unto this Spiritual power of the Lord jesus, the souls and thoughts of the highest Kings and Emperors must subject, Math. 16. & 18. 1 Cor. 5. & 10. chapters.   

CHAP. CXXV.  Peace. 
Dear Truth, You know the noise is made from those prophecies, Isa. 46. Kings and Queens shall be nursing Fathers, etc. and Revel. 21. the Kings of the Earth shall bring their Glory and Honour to new jerusalem, etc.  Truth. 
I answer with that mournful Prophet, 
A time when God's people are wholly at a loss for God's worship.  Psal. 74. I see not that man, that Prophet, that can tell us how long. How many excellent Penmen fight each against other with their pens (like swords) in the application of those prophecies of David, Isa. jer. Ezekiel, Daniel, Zacharie, john, when and how those Prophecies shall be fulfilled!  
Secondly, 
Nursing fathers and mothers.  When ever those prophecies are fulfilled, yet shall those Kings not be Heads, Governors, and Judges in Ecclesiastical or Spiritual causes, but be themselves judged and ruled (if within the Church) by the power of the Lord Jesus therein. Hence saith Isaiah, those Kings and Queens shall lick the Dust of thy feet, etc.  Peace. 
Some will here ask, What may the Magistrate then lawfully do with his Civil horn or power in matters of Religion?  Truth. 
His horn not being the horn of that Unicorn or Rhinocerot, the power of the Lord jesus in Spiritual case●, his sword not the two-edged sword of the Spirit, 
The Civil horn or power being of a humane constitution cannot but be of a humane operation.  the word of God (hanging not about the loins or side, but at the lips, and proceeding out of the mouth of his Ministers) but of an humane and Civil nature and constitution, it must consequently be of a humane and Civil operation, for who knows not that operation follows constitution? and therefore I shall end this passage with this consideration:  
The Civil 
The Civil power owes 3 things to the true Church of Christ.  Magistrate either respecteth that Religion and Worship which his conscience is persuaded is true, and upon which he ventures his Soul: or else that and those which he is persuaded are false.  
Concerning the first, if that which the Magistrate believeth to be true, be true, I say he owes a threefold duty unto it:  
First, approbation 
1. Approbation.  and countenance, a reverend esteem and honourable Testimony, according to Isa. 49. Revel. 21.) with a tender respect of Truth, and the professors of it.  
Secondly, 
2. Submission.  Personal submission of his own Soul to the power of the Lord jesus in that spiritual Government and Kingdom, according to Mat. 18. 1. Cor. 5.  
Thirdly, Protection 
3. Protection.  of such true professors of Christ, whether apart, or met together, as also of their estates from violence and injury, according to Rom. 13.  
Now secondly, 
The Civil Magistrate owes to false worshippers.  if it be a false Religion (unto which the Civil Magistrate dare not adjoin, yet) he owes,  
First permission (for approbation he owes not to what is evil) and this according to Matthew 13. 30. for public peace and quiet sake. 
1. Permission.   
Secondly, 
2. Protection.  he owes protection to the persons of his Subjects, (though of a false worship) that no injury be offered either to the persons or goods of any, Rom. 13.  Peace. 
Dear Truth, in this 11 head concerning the Magistrate's power in Worship, you have examined what is affirmed: that the Magistrate may do in point of Worship, there remains a second; to wit, that which they say the Magistrate may not do in Worship.  
They say, The Magistrate may not bring in set forms of prayer● Nor secondly, bring in significant ceremonies: Nor thirdly, not govern and rule the acts of worship in the Church of God, for which they bring an excellent similitude of a Prince or Magistrate in a ship, where he hath no governing power over the actions of the mariners: and secondly, that excellent prophesy concerning Christ jesus, that his government should be upon his shoulders, Isa. 9 6, 7.  Truth. 
Unto all this I willingly subscribe: 
The Civil Magistrates conscience torn and distracted between the divers and contrary affirmations even of the most godly Reformers.  Yet can I not pass by a most injurious and unequal practice toward the Civil Magistrate: Ceremonies, Holy days, Common Prayer, and what ever else dislikes their consciences, that the Magistrate must not bring in: Others again as learned, as godly, as wise, have conceived the Magistrate may approve or permit these in the Church, and all men are bound in obedience to obey him. How shall the Magistrates conscience be herein (between both) torn and distracted, if indeed the power either of establishing or abolishing in Church matters be committed to him?  
Secondly, 
The Authors of these positions deal with the Civil Magistrate, as the soldiers dealt with the Lord Jesus.  me thinks in this case they deal with the Civil Magistrate as the Soldiers dealt with the Lord jesus: First they take off his own clothes, and put upon him a purple Robe, plat a Crown of Thorns on his head, bow the knee, and salute him by the name of King of the jews.  
They tell him that he is the Keeper of both Tables, he must see the Church do her duty, he must establish the true Church, true Ministry, true Ordinances, he must keep her in this purity. Again, he must abolish superstition, and punish false Churches, false Ministers, even to banishment, and death.  
Thus indeed do they make the blood run down the head of the civil Magistrate, 
The rise of high Commissions. etc.  from the thorny vexation of that power which sometimes they crown him with (whence in great States, Kingdoms or Monarchies, necessarily arise delegations of that spiritual power, High Commissions) etc.  
Anon again they take off this purple robe, 
Pious Magistrates and Ministers consciences are persuaded for that, which other Magistrates consciences condemn.  put him into his own clothes, and tell him that he hath no power to command what is against their conscience. They cannot conform to a set form of prayer, nor to Ceremonies, nor Holy days, etc. although the civil Magistrate (that most pious Prince Edw 6. ● and his famous Bishops (afterwards burnt for Christ) were of another conscience● which of these two consciences shall stand, if either Magistrate must put forth his civil power in these cases, the strongest arm of flesh and most conquering bloody sword of Steel can alone decide the Question.  
I confess it is most true, that no Magistrate (as no other superior) is to be obeyed in any matter displeasing to God: 
To profess the Magistrate must force the Church to her duty, and yet must not judge what that is, what is it but to play in Spiritual things?  yet, when in matters of worship we ascribe the absolute headship and government to the Magistrate, (as to keep the Church pure, and force her to her duty, Ministers and People) and yet take unto ourselves power to judge what is right in our own eyes, and to judge the Magistrate in and for those very things, wherein we confess he hath power to see us do our duty, and therefore consequently must judge what our duty is: what is this but to play with Magistrates, with the souls of men, with Heaven, with God, with Christ jesus? etc.   

CHAP. CXXVI.  Peace. 
Pass on (holy Truth) to that similitude whereby they illustrate that Negative Assertion: The Prince in the Ship (say they) is governor over the bodies of all in the Ship, 
An apt similitude discussed concerning the Civil Magistrate.  but he hath no power to govern the Ship or the Mariners in the Actions of it: If the Pilot manifestly err in his Action, the Prince may reprove him, (and so say they may any Passenger) if he offend against the life or goods of any, the Prince may in due time and place punish him, which no private person may.  Truth. 
Although (dear Peace) we both agree that civil powers may not enjoin such devices, no nor enforce on any God's Institutions, since Christ jesus his coming: Yet for further illustration I shall propose some Queries concerning the civil Magistrates passing in the ship of the Church, wherein Christ jesus hath appointed his Ministers and Officers as Governors and Pilots, etc.  
If in a ship at Sea, 
First query: what if the 〈◊〉 command the Mr. or Pilot to steer such a course which they know will never bring them to the harbour  wherein the Governor or Pilot of a ship undertakes to carry the ship to such a Port, the civil Magistrate (suppose a King or Emperor) shall command the Master such and such a course, to steer upon such or such a point, which the Master knows is not their course, and which if they steer he shall never bring the Ship to that Port or harbour: what shall the Master do? Surely all men will say, the Master of the Ship or Pilot is to present Reasons and Arguments from his Mariner's Art (if the Prince be capable of them) or else in humble and submissive manner to persuade the Prince not to interrupt them in their course and duty properly belonging to them, to wit, governing of the ship, steering of the course, etc.  
If the Master of the Ship command the Mariners thus and thus, 
2. Quaerie. If the Mr. of the Ship command the 〈◊〉 thus, & the Prince command the contrary, who is to be obeyed?  in cunning the ship, managing the helm, trimming the sail, and the Prince command the Mariners a different or contrary course, who is to be obeyed?  
It is confessed that the Mariners may lawfully disobey the Prince, and obey the governor of the ship in the actions of the ship.  
Thirdly, what if the Prince have as much skill 
If the Prince have as much skill as the Mr. or Pilo, etc.  (which is rare) as the Pilot himself? I conceive it will be answered, that the Master of the ship and Pilot, in what concerns the ship, are chief and above (in respect of their office) the Prince himself, and their commands ought to be attended by all the Mariners: unless it be in manifest error, wherein 'tis granted any passenger may reprove the Pilot.  
Fourthly, 
4. Quaerie.  I ask if the Prince and his Attendants be unskilful in the ships affairs, whether every Sailor and Mariner, the youngest and lowest, be not (so far as concerns the ship) to be preferred before the Prince's followers, and the Prince himself? and their counsel and advice more to be attended to, and their service more to be desired and respected, and the Prince to be requested to stand by and let the business alone in their hands.  
Fifthly, 
5. Quaerie. Whether the meanest sailor (in respect of his skill and service) be not to be preferred before the Prince himself  in case a wilful King and his Attendants, out of opinion of their skill, or wilfulness of passion, would so steer the course, trim sail, etc. as that in the judgement of the Master and Seamen the ship and lives shall be endangered: whether (in case humble persuasions prevail not) ought not the Ships company to refuse to act in such a course, yea and (in case power be in their hands) resist and suppress these dangerous practices of the Prince and his followers, and so save the ship?  
Lastly, 
6. Quaerie. Whether if the Mr. of the ship gratify the Prince to the casting away of the ship and Prince, etc. he be not guilty and 〈◊〉 to answer?  suppose the Master out of base fear and cowardice, or covetous desire of reward, shall yield to gratify the mind of the Prince, contrary to the rules of Art and Experience, etc. and the ship come in danger, and perish, and the Prince with it: if the Master get to shore, whether may he not be justly questioned, yea and suffer as guilty of the Prince's death, and those that perished with him? These cases are clear, wherein according to this similitude, the Prince ought not to govern and rule the actions of the ship, but such whose office and charge and skill it is.  
The result of all is this: 
The application in general of the ship to the Church, etc.  The Church of Christ is the Ship, wherein the Prince (if a member, for otherwise the case is altered) is a passenger. In this ship the Officers and Governors, such as are appointed by the Lord Jesus, they are the chief, and (in those respects) above the Prince himself, and are to be obeyed and submitted to in their works and administrations, even before the Prince himself.  
In this respect every Christian in the Church, 
The meanest Christian according to his knowledge and grace, to be preferred before the highest who have received none or less grace of Christ.  man or woman (if of more knowledge and grace of Christ● ought to be of higher esteem (concerning Religion and Christianity) than all the Princes in the world, who have either none or less grace or knowledge of Christ: although in civil things all civil reverence, honour and obedience ought to be yielded by all men.  
Therefore, if in matters of Religion the King command what is contrary to Christ's rule (though according to his persuasion and conscience) who sees not that (according to the similitude) he ought not to be obeyed? 
A true Minister of Christ ought to walk by another rule then the command of Civil Authority in Spiritual causes.  yea, and (in case) boldly with spiritual force and power he ought to be resisted: And if any Officer of the Church of Christ shall out of baseness yield to the command of the Prince, to the danger of the Church, and souls committed to his charge, the souls that perish (notwithstanding the Prince's command) shall be laid to his charge.  
If so then, I rejoin thus: How agree these truths of this similitude with those former positions, viz. that the Civil Magistrate is keeper of both Tables, That he is to see the Church do her duty. That he ought to establish the true Religion, suppress and punish the false, and so consequently must discern, judge and determine what the true gathering and governing of the Church is; what the duty of every Minister of Christ is; 
Former positions compared with this similitude, and found to contradict each other.  what the true Ordinances are, and what the true Administrations of them; and where men fail, correct, punish, and reform by the Civil Sword: I desire it may be answered in the fear and presence of him whose eyes are as a flame of fire, if this be not (according to the similitude, though contrary to their scope in proposing of it) to be Governor of the Ship of the Church, to see the Master, Pilot, and Mariners do their duty, in setting the course, steering the ship, trimming the sails, keeping the watch, etc. and where they fail, to punish them; and therefore by undeniable consequence, to judge and determine what their duties are, when they do right, and when they do wrong: and this not only in manifest Error, (for then they say every passenger may reprove) but in their ordinary course and practice.  
The similitude of a Physician obeying the Prince in the Body politic; 
The similitude of the Magistrate prescribing to the Physician in civil things but the Physician to the Magistrate concerning his body.  but prescribing to the Prince concerning the Prince's body, wherein the Prince unless the Physician manifestly err) is to be obedient to the Physician, and not to be judge of the Physician in his Art, but to be ruled and judged (as touching the state of his body) by the Physician: I say this similitude and many others suiting with the former of a ship, might be alleged to prove the distinction of the Civil and Spiritual estate, and that according to the rule of the Lord jesus in the Gospel, the Civil Magistrate is only to attend the Calling of the Civil Magistracy, concerning the bodies and goods of the Subjects, and is himself (if a member of the Church and within) subject to the power of the Lord jesus therein, as any member of the Church is, 1 Cor. 5.   

CHAP. CXXVII.  Peace. 
Dear Truth, you have uprightly and aptly untied the knots of that 11 Head, let me present you with the 12 Head, 
The 12 Head examined.  which is  
Concerning the Magistrates power in the Censures of the Church.  
First (say they) he hath no power to execute or to substitute any Civil officer to execute any Church censure, under the notion of Civil or ecclesiastical men.  
Secondly, Though a Magistrate may immediately Civilly censure such an offender, whose secret sins are made manifest by their casting out, to be injurious to the good of the State; yet such offences of excommunicate persons, which manifestly hurt not the good of the State, he ought not to proceed against them, sooner or later, until the Church hath made her complaint to him, and given in their just Reasons for help from them: For to give liberty to Magistrates without exception to punish all excommunicate persons within so many months, may prove injurious to the person who needs, to the Church who may desire, & to God who calls for longer indulgence from the hands of them.  
Thirdly, for persons not excommunicate, the Magistrate hath no power in mediately to censure such offences of Church members by the power of the Sword, but only for such as do immediately hurt the peace of the State: Because the proper end of Civil Government being the preservation of the peace and welfare of the State, they ought not to break down those bounds, and so to censure immediately for such sins which hurt not their peace.  
Hence, first, Magistrates have no power to censure for secret sins, as deadness, unbelief, because they are secret, and not yet come forth immediately to hurt the peace of the State; we say immediately, for every sin, even original sin, remotely hurts the Civil State.  
Secondly, hence they have no power to censure for such private sins in Church members, which being not heinous may be best healed in a private way by the Churches themselves. For that which may be best healed by the Church, and yet is prosecuted by the State, may make a deeper wound and greater rent in the peace both of Church and State: the Magistrates also being members of the Church, are bound to the rule of Christ, viz. not to produce any thing in public against a brother, which may be best healed in a private way.  
Now we call that private,  
First, which is only remaining in Families, not known of oothers: and therefore a Magistrate to hear and prosecute the complaint of children against their parents, servants against masters, wives against their husbands, without acquainting the Church first, transgresseth the rule of Christ.  
Secondly, that which is between members of the same Church or of divers Churches: for, it was a double fault of the Corinthians (1 Cor. 6.) first to go to Law, secondly to do it before an Infidel, seeing the Church was able to judge of such kind of differences by some Arbitratours among themselves: So that the Magistrates should refer the differences of Church members to private healing, and try that way first: By means whereof the Churches should be free from much scandal, and the State from much trouble, and the hearts of the godly from much grief in beholding such breaches.  
Thirdly, such offences which the Conscience of a Brother dealing with another privately, dares not as yet publish openly, coming to the notice of the Magistrate accidentally, he ought not to make public as yet, nor to require the Grand Jury to present the same, no more than the other private brother, who is dealing with him, until he see some issue of the private way.  
Thirdly, hence they have no power to put any to an oath ex officio, to accuse themselves, or the brethren, in case either criminis suspecti, or praetensi, because this preserves not, but hurts many ways the peace of the State, and abuseth the ordinance of an Oath, which is ordained to end controversies, not to begin them, Heb. 6. 16.  
Fourthly, hence they have no power to censure any for such offences as break either no Civil Law of God, or Law of the State published according to it, for the peace of the State being preserved by wholesome Laws, when they are not hurt, the peace is not hurt.  Truth. 
In this passage (as I said before) I observe how weakly and partially they deal with the souls of Magistrates in telling them they are the Guardians of both Tables, must see the Church do her duty, punish, etc. and yet in this passage the Elders or Ministers of the Churches not only sit judges over the Magistrates actions in Church affairs, but in civil also, straitning and enlarging his commission according to the particular interests of their own ends or (at the best) their Consciences.  
I grant the Word of the Lord is the only rule, light and lantern, 
To give the government of the Church to the Civil Magistrate (as before) and yet to abridge his conscience, what is it but to sport with holy things? etc.  in all cases concerning God or Man: and that the Ministers of the Gospel are to teach this way, hold out this Lantern unto the feet of all men: but to give such an absolute power in Spiritual things to the Civil Magistrate, and yet after their own ends or Consciences to abridge it, is but the former sporting with holy things, and to walk in Contradictions, as before I noted.  
Many of the particulars, I acknowledge true, where the Magistrate is a Member of the Church: yet some passages call for Explication, and some for Observation.  
First, in that they say, the Civil Magistrate ought not to proceed against the offences of an Excommunicate person, which manifestly hurt not the good of the state, until the Church hath made her complaint for help from them. I observe 2 things:  
First, 
An evident contradiction.  a clear grant, that when the Church complaineth for help, than the Magistrate may punish such offences as hurt not the good of the state: and yet in a few lines after, they say, the Magistrates have no power to censure such offences of Church members by the power of the civil sword, but only such, as do immediately hurt the peace of the civil state; and they add the Reason, because the proper end of the civil Government, 
An excellent confession of the proper end of Civil Government. When Civil Laws are not broken, it is confessed that Civil Peace is not hurt.  being the preservation of the peace and welfare of the state, they ought not to break down those bounds, and so to censure immediately for such sins which hurt not their peace. And in the last place, they acknowledge the Magistrate hath no power to punish any, for any such offences as break no civil Law of God, or Law of the state, published according to it: For the peace of the state, (say they) being preserved by wholesome Laws, when they are not hurt, the Peace is not hurt.   

CHAP. CXXVIII.  Peace. 
Dear Truth, here are excellent confessions unto which both Truth and Grace may gladly assent: but what is your second Observation from hence?  Truth. 
I observe secondly, what a deep charge of weakness is laid upon the Church of Christ, the Laws, Government and Officers thereof, and consequently upon the Lord jesus himself: to wit, that the Church is not enabled with all the power of Christ, to censure sufficiently an offendor (on whom yet they have executed the deepest censure in the world, 
A grievous charge against the Christian Church, and the King of it.  to wit, cutting off from Christ, shutting out of Heaven, casting to the Devil) which offenders crime reacheth not to hurt the good of the civil state, but that she is forced to make complaint to the civil state, and the Officers thereof, for their help.  
O let not this be toll in Gath, nor heard in Ashkalon! and O! how dim must needs that eye be, which is blood shot, with that bloody and cruel Tenent of Persecution for cause of Conscience?  Peace. 
But what should be meant by this passage? viz. That they cannot give liberty to the Magistrate to punish without exception all excommunicate persons, within so many months.  Truth. 
It may be this hath reference to a Law made formerly in New England, 
A strange law in New England formerly against Excommunicate persons.  that if an excommunicate person repented not within (as I have heard) three months after sentence of excommunication, than the Civil Magistrate might proceed with him.  
These worthy men see cause to question this Law upon good reasons rendered, though it appears not by their words that they wholly condemn it, only they desire a longer time, implying that after some longer time the Magistrate may proceed: and indeed I see not, but according to such principles, if the Magistrate himself should be cast out, 
A dangerous doctrine against all civil Magistrates.  he ought to be proceeded against by the Civil state, and consequently deposed and punished (as the Pope teacheth) yea though happily he had not offended against either bodies or goods of any subject.  
Thirdly, from this true confession that the Magistrate ought not to punish for many sins above mentioned: I observe how they cross the plea which commonly they bring for the Magistrates punishing of false Doctrines, 
Many sins prohibited to be punished by the Magistrate and yet they also charge him to punish all sin, Rom. 13.  Heretics, etc. [viz. Rom. 13. The Magistrate is to punish them that do evil:] and when it is answered, True, evil against the Second Table, which is there only spoken of, and against the Bodies and Goods of the Subject, which are the proper object of the Civil Magistrate, (as they confess:) It is replied, why is not Idolatry sin? Heresy sin? Schism and false Worship sin? Yet here in this passage many evils, many sins, even of Parents against their Children, Masters against their Servants, Husbands against their Wives, the Magistrate ought not to meddle with.  
Fourthly, 
Original sin charged to hurt remotely (but falsely) the civil state.  I dare not assent to that assertion, That even original sin remotely hurts the civil State. 'tis true, some do, as inclinations to murder, theft, whoredom, slander, disobedience to Parents and Magistrates: but blindness of minds, hardness of heart, inclination to choose or worship this or that God, this or that Christ, beside the true, these hurt not remotely the civil state, as not concerning it, but the spiritual.  Peace. 
Let me (in the last place) remind you of their charge against the Magistrate, 
Magistrates strangely forbidden to hear civil complaints.  and which will necessarily turn to my wrong and prejudice: They say, the Magistrate in hearing and prosecuting the complaints of children against their parents, of servants against their masters, of wives against their husbands, without acquainting the Church first, transgresseth the rule of Christ.  Truth. 
Sweet Peace, they that pretend to be thy dearest friends, will prove thy bitter enemies.  
First, I ask for one rule out of the Testament of the Lord jesus, to prove this deep charge and accusation against the Civil Magistrate? 
Thousands of Commonweals where no true church of Christ.   
Secondly, This is built upon a supposition of what rarely falls out in the World, to wit, that there must necessarily be a true Church of Christ (in every lawful State) unto whom these complaints must go: whereas how many thousand Commonweals have been and are, where the name of Christ hath not (or not truly) been founded.  
Thirdly, 
The complaints of families properly fall into the cognizance of the civil Mastrate.  The Magistrate's office (according to their own grant) properly respecting the bodies and goods of their Subjects, and the whole body of the Commonweal being made up of Families (as the members constituting that body) I see not how (according to the rule of Christ (Rom. 13) the Magistrate may refuse to hear and help the just complaints of any such petitioners, Children, Wives, and Servants, against oppression, etc.  Peace. 
I have long observed that such as have been ready to ascribe to the Civil Magistrate and his Sword more than God hath ascribed, 
They who give to Magistrates more than is due, are most apt to disco to be them of what is theirs.  have also been most ready to cut off the skirts, and (in case of his inclining to another conscience than their own) to spoil him of the robe of that due Authority with which it hath pleased God and the People to invest and clothe him.  
But I shall now present you with the 13. Head: whose Title is.   

CHAP. CXXIX.  
What power Magistrates have in public Assemblies of Churches.  

13. Head.  FIrst (say they) the Churches have power to assemble and continue such Assemblies for the performance of all God's Ordinances, without or against the consent of the Magistrate, renuente Magistratu, because  
Christians are commanded so to do, Matth. 28. 18. 19 20.  
Also because an Angel from God commanded the Apostles so to do, Acts 5. 20  
Likewise from the practice of the Apostles, who were not rebellious or seditious, yet they did so, Act. 4. 18. 19 20. Act. 5. 27 28.  
Further from the practice of the Primitive Church at Jerusalem, who did meet, preach, pray, minister Sacraments, censures, Act. 4. 23. renuente Magistratu.  
Moreover from the exhortation to the Hebrews, 10. 25. not to forsake their Assemblies, though it were in dangerous times, and if they might do this under professed Enemies, than we may much more under Christian Magistrates; else we were worse under Christian Magistrates then Heathen: therefore Magistrates may not hinder them herein, as Pharaoh did the people from sacrificing, for Wrath will be upon the Realm, and the King and his Sons, Ez●● 7. 23.  
Secondly, it hath been a usurpation of foreign Countries and Magistrates to take upon them to determine times and places of Worship: rather let the Churches be left herein to their inoffensive Liberty.  
Thirdly, concerning their power of Synod Assemblies:  
First in corrupt times, the Magistrate desirous to make Reformation of Religion, may and should call those who are most fit in several Churches, to assemble together in a Synod, to discuss and declare from the Word of God, matters of Doctrine and Worship, and to help forward the Reformation of the Church's God: Thus did josiah.  
Secondly, in the reformed times he ought to give Liberty to the Elders of several Churches to assemble themselves by their own mutual and voluntary agreement, at convenient times, as the means appointed by God, whereby he may mediately reform matters amiss in Churches, which immediately he cannot nor ought not to do.  
Thirdly, Those meetings for this end we conceive may be of two sorts.  
1. Monthly, of some of the Elders and Messengers of the Churches.  
2. Annual, of all the Messengers and Elders of the Churches.  
First monthly of some: First, those members of Churches which are nearest together, and so may most conveniently assemble together, may by mutual agreement once in a month consult of such things as make for the good of the Churches.  
Secondly, the time of this meeting may be sometimes at one place, sometimes at another, upon the Lecture day of every Church where Lectures are: and let the Lecture that day be ended by eleven of the clock.  
Thirdly, let the end of this Assembly be to do nothing by way of Authority, but by way of Council, as the need of Churches shall require.  
Secondly Annual, of all the Elders within our jurisdiction or others, whereto the Churches may send once in the year to consult together for the public welfare of all the Churches.  
First, let the place be sometimes at one Church, sometimes at another, as Reason's for the present may require.  
Secondly, let all the Churches send their weighty questions and cases six weeks or a month before the set time, to the Church where the Assembly is to be held, and the Officers thereof disperse them speedily to all the Churches, that so they may have time to come prepared to the discussing of them.  
Thirdly, let this Assembly do nothing by Authority, but only by Council, in all cases which fall out, leaving the determination of all things to particular Churches within themselves, who are to judge, and so to receive all doctrines and directions agreeing only with the Word of God.  

The grounds of these Assemblies.  
First, need of each others help, in regard of daily emergent troubles, doubts, and controversies.  
Secondly, love of each others fellowship.  
Thirdly, of God's glory out of a public spirit to seek the welfare of the Churches, as well as their own, 1 Cor. 10 33. 2 Cor. 11. 23.  
Fourthly, The great blessing and special presence of God upon such Assemblies hitherto.  
Fifthly, the good Report the Elders and Brethren of Churches shall have hereby, by whose communion of Love others shall know they are the Disciples of Christ.    

CHAP. CXXX.  Truth. 
I May well compare this passage to a double picture: 
A strange double picture  on the first part or side of it a most fair and beautiful countenance of the pure and holy Word of God: on the later side or part, a most sour and uncomely deformed look of a mere humane invention.  
Concerning the former, they prove the true and unquestionable power and privilege of the Churches of Christ 
The great privileges of the true Spouse or Church of Christ.  to assemble and practise all the holy Ordinances of God, without or against the consent of the Magistrate.  
Their Arguments from Christ's and the Angel's voice, from the Apostles and Churches practice, I desire may take 〈◊〉 impression written by the point of a diamond, the finger of God's spirit, in all hearts whom it may concern.  
This Liberty of the Churches of Christ he enlargeth and amplifieth so far, that he calls it an usurpation of some Magistrates to determine the time and place of Worship: and say, that rather the Churches should be left to their inoffensive liberty.  
Upon which Grant I must renew my former Quaerie, Whether this be not to walk in contradictions, to hold with light, yet walk in darkness? 
To hold with I●ght and walk in darkness.  for  
How can they say the Magistrate is appointed by God and Christ the Guardian of the Christian Church and Worship, bound to set up the true Church, Ministry, and Ordinances, to see the Church do her duty, that is, to force her to it by the Civil sword: bound to suppress the false Church, Ministry and Ordinances, and therefore consequently, 
The Magistrate lift up to be the chief 〈◊〉 of the Church, and yet cast down not to have power to appoint the place or time of meeting.  to judge and determine which is the true Church, which is the false, and what is the duty of the Church officers and members of it, and what not: and yet (say they) the Churches must assemble, and practise all Ordinances, without his consent, yea against it: Yea and he hath not so much power as to judge what is a convenient time and place for the Churches to assemble in; which if he should do, he should be an usurper, and should abridge the Church of her inoffensive liberty.  
As if the Master or Governor of a Ship had power to judge who were true and fit officers, mariners etc. for the managing of the Ship, 
2 Similitudes illustrating the Magistrate 〈◊〉 be ●oth governor of the Church and yet usurper in commanding.  and were bound to see them each perform his duty, and to force them thereunto, and yet he should be an usurper if he should abridge them of meeting and managing the vessel at their pleasure, when they please, and how they please, without and against his consent: Certainly if a Physician have power to judge the d●sease of his patient, and what course of Physic he must use, can he be counted an usurper unless the patient might take what physic himself pleased, day or night, summer or winter, at home in his chamber, or abroad in the air?  
Secondly, by their grant in this passage that God's people may thus assemble and practise ordinances without and against the consent of the Magistrate. I●infer, 
If a Church may assemble without and against the Magistrate's consent (as is assi●●ed) then much more constitute and become a Church, etc.  than also may they become a Church, constitute and gather without or against the consent of the Magistrate: Therefore may the Messengers of Christ, preach and baptise, that is, make disciples and wash them into the true profession of Christianity according to the commission, though the Magistrate determine and publicly declare, such Ministers, such baptisms, such Churches to be heretical.  
Thirdly, it may here be questioned what power is now given to the Civil Magistrate in Church matters and Spiritual affairs?  
If it be answered that although God's people may do thus against the Magistrate's consent, yet others may not.  
I answer (as before) who sees not herein partiality to themselves: 
Gross partiality.  Gods people must enjoy their Liberty of Conscience, and not be forced; but all the Subjects in a Kingdom or Monarchy, or the whole world beside, must be compelled by the power of the Civil Sword to assemble thus and thus.  
Secondly, I demand who shall judge whether they are God's people or no, 
If the Civil Magistrate be to build the Spiritual or Christian house, he must judge of the matter.  for they say whether the Magistrate consent or consent not, that is judge so or not, they ought to go on in the Ordinances renuente Magistratu?  
How agrees this with their former and general assertion, that the Civil Magistrate must set up the Christian Church and Worship, therefore by their own grant he must judge the godly themselves, he must discern who are fit matter for the House of God, living stones, and what unfit matter, trash and rubbish?  
Those worthy men, the Authors of these positions, and others of their judgement have cause to examine their souls with fear and trembling in the presence of God upon this interrogatory, 
A close and faithful interrogatory to the consciences of the authors of these positions  viz. whether or no this be not the bottom and root of the matter: If they could have the same supply of maintenance without the help of the Civil Sword, or were persuaded to live upon the voluntary contribution of poor Saints, or their own labour, as the Lord jesus and his first Messengers did: I say, if this lay not in the bottom, whether or no they could not be willingly shut of the Civil power, and left only to their inoffensive liberties?  
I could also put a sad Quaerie to the consciences of some, 
A sad query to some concerning their practice.  viz. what should be the reason why in their native Country where the Magistrate consented not, they forbore to practise such Ordinances as now they do and intended to do, so soon as they got into another place where they might set up Magistrates of their own, and a Civil Sword, etc. How much is it to be feared that in case their Magistracy should alter, or their persons be cast under a Magistracy prohibiting their practice, whether they would then maintain their separate meetings without and against the consent of the Magistrate, renuente Magistratu?  
Lastly, it may be questioned how it comes to pass that in pleading for the Church's liberty more now under the Christian Magistrate, since the Christians took that liberty in dangerous times under the Heathen, 
A marvallou● challenge of more Liberty to Christians under a Christian Magistrate then under the Heathen.  why he quotes to prove such liberty, Pharaohs hindering the Israelites from worship, and Ezra 7. 23. Artaxerxes his fear of wrath upon the Realm?  
Are not all their hopes and arguments built upon the Christian Magistrate, whom (say they) the first Christians wanted, and yet do they scare the Christian Magistrate (whom they account the governor of the Church) with Pharaoh and Artaxerxes that knew not God, expecting that the Christian Magistrate should act and command no more in God's worship than they?  
But what can those instances of Pharaohs evil in hindering the Israelites worshipping of God, and Artaxerxes giving liberty to Israel to worship God, and build the Temple, what can they prove but a duty in all P●●ces and Civil Magistrates to take off the yoke of bondage, which commonly they lay on the necks of the souls of their subjects in matters of Conscience and Religion?   

CHAP. CXXXI.  Peace. 
IT is plausible, 
If Magistrates● were appointed by Christ Jesus Governors of his Kingdom, it were not reasonable that Christians should more freely break the commands of the Christian, then of the Heathen Magistrate.  but not reasonable that God's people should (considering the drift of these positions) expect more liberty under a Christian then under a Heathen Magistrate: Have God's people more liberty to break the command of a Christian then an Heathen governor? and so to set up Christ's Church and Ordinances after their own conscience against his consent more than against the consent of an Heathen or unbelieving Magistrate? what is become of all the great expectation what a Christian Magistrate may and aught to do in establishing the Church, in reforming the Church, and in punishing the contrary? 'Tis true (say men) in Christ's time and in the time of the first Ministers and Churches there were no Christian Magistrates, and therefore in that case, it was in vain for Christians to seek unto the Heathen Magistrates to govern the Church, suppress Heretics, etc. but now we enjoy Christian Magistrates, etc.  Truth. 
All Reason and Religion would now expect more submission therefore (in matters concerning Christ) to a Christian Magistrate, then to a Pagan or Antichristian rule●● But (dear Peace) the day will discover, the fire will try, 1 Cor. 3. what is but wood, hay, and stubble, though built (in men's upright intention) on that foundation jesus Christ.  
But (to wind up all) as it is most true that Magistracy in general is of God (Rom. 13.) for the preservation of Mankind in civil order and peace, 
The necessry of Civil government in general of God, but the special kinds of men, 1 Pet. 2. 13.  (the World otherwise would be like the Sea, wherein Men● like Fishes would hunt and devour each other, and the greater devour the less:) So also it is true, that Magistracy in special for the several kinds of it is of Man, 1. Pet. 2. 13. Now what kind of Magistrate soever the people shall agree to set up, whether he receive Christianity before he be set in office, or whether he receive Christianity after, he receives no more power of Magistracy, than a Magistrate that hath received no Christianity. For neither of them both can receive more, than the Commonweal, the Body of People and civil State, as men, communicate unto them, and betrust with them.  
All lawful Magistrates in the World, both before the coming of Christ jesus, 
Civil Magistrates are derivatives from the fountains or bodies of people.  and since, (excepting those unparaleld typical Magistrates of the Church of Israel) are but Derivatives and Agents immediately derived and employed as eyes and hands, serving for the good of the whole: Hence they have and can have no more Power, then fundamentally lies in the Bodies or Fountains themselves, which Power, Might, or Authority, is not Religious, Christian, 
A believing Magistrate no more a Magistrate th●n an unbelieving.  etc. but natural, humane and civil.  
And hence it is true, that a Christian Captain, Christian, Merchant. Physician, Lawyer, Pilot, Father, Master, and (so consequently) Magistra●e, etc. is no more a Captain, Merchant, Physician, Lawyer, Pilot, Father, Master, Magistrate, etc. then a Captain, Merchant, 
The excellently 〈◊〉 Christ's 〈…〉  etc. of any other Conscience or Religion.  
'tis true, Christianity teacheth all these to act in their several callings, to an higher ultimate end, from higher principles, in a more heavenly and spiritual manner, etc.   

CHAP. CXXXII.  Peace. 
O that thy Light and Brightness (dear Truth) might shine to the dark World in this particular: let it not therefore be grievous, if I request a little further illustration of it.  Truth. 
In his season God will glorify himself in all his Truths: but to gratify thy desire, thus: A Pagan or Antichristian Pilot may be as skilful to carry the Ship to its desired Port, as any Christian Mariner or Pilot in the World, and may perform that work with as much safety and speed: yet have they not command over the souls and consciences of their passengers or mariners under them, although they may justly see to the labour of the one, and the civil behaviour of all in the ship: 
The Magistrate like a Pilot in the Ship of the Commonweal.  A Christian Pilot he performs the same work, (as likewise doth the Metaphorical Pilot in the ship of the Commonweal) from a principle of knowledge and experience: but more than this, he acts from a root of the fear of God and love to mankind, in his whole course. 
Christianity ste●●es a Christian Pilots course.  Secondly, his aim is more to glorify God then to gain his pay, or make his voyage. Thirdly, he walks heavenly with Men, and God, in a constant observation of God's hand in storms, calms, etc. So th●t the thread of Navigation being equally spun by a believing or unbelieving Pilot, 
The Christian Pilot hath no more power over the souls of his Mariners or passengers, than the unchristian or Pagan Pilot.  yet is it drawn over with the gold of Godliness and Christianity by a Christian Pilot, while he is holy in all manner of Christianity, 1 Pet. 1 15. But lastly, the Christian Pilots power over the Souls and consciences of his Sailors and Passengers is not greater than that of the Antichristian, otherwise than he can subdue the souls of any by the two-edged sword of the Spirit, the Word of God, and by his holy demeanour in his place, etc.  Peace. 
I shall present you with no other consideratioon in this first part of the Picture, but this only:  
Although the term Heathen is most commonly appropriated to the wild naked Americans, 
The terms Heathen and Christian Magistrate.  etc. yet these worthy men justly apply it even to the civilised Romans, etc. and consequently must it be applied to the most civilised Antichristians, who are not the Church and people of God in Christ.  Truth. 
The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, signify no more than the Gentiles or Nations of the Earth, which were without and not within, the true typical national Church of the jews before Christ, and since his coming, the Gentiles or Nations of the World, 
All out of Christ are heathens, that is of the Nations or Gentiles.  who are without that one holy Nation of the Christian Israel the Church gathered unto Christ jesus in particular and distinct congregations all the World over.  
Translatours promiscuously render the words Gentiles, Heathens, Nations: whence it is evident that even such as profess the Name of Christ in an unregenerate and impenitent estate, whether Papist or Protestant are yet without, that is Heathen, Gentiles or of the Nations.   

CHAP. CXXXIII.  Peace. 
Dear Truth, it is now time to cast your eye on the second part of this Head or picture uncomely and deformed.  Truth. 
It contains two sorts of Religious meetings or assemblies.  
First, more extraordinary and occasional, for which he quotes the practice of josiah.  
An. josiah was in the type, 
Josiah a type of Christ Jesus the King of the Church.  so are not now the several Governors of Commonweals, Kings or Governors of the Church or Israel, whose state I have proved to be a None-such, and not to be paralleled but in the Antitype the particular Church of Christ, where Christ jesus alone sits King in his own most holy Government.  
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. 10. 32. 2 Cor. 11. 38.  
To these I answer, 
An unjust and partial desire of liberty to some consciences, & bondage unto all others.  If they intent 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 intent 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 intent that the Magistrate should enforce all the Elders of such Churches under their jurisdiction, to keep correspondency with them in such meetings, than 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, etc. prove such particular ways of glorifying God, without some precept or precedent of such a kind.  
For those Scriptures, 1 Cor. 10. 33. & 2 Cor. 11. 38. expressing the Apostle Paul his zeal for glorifying God, and his care for all the Churches, it is clear they concern such as are indeed Paul's successors, 
The Commission. Mat. 28. of preaching and baptising not properly directed to the Churches, or fixed Teachers of it, least of all to the Commonweal.  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, Matth. 28. to preach and baptise, 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, Revel 2. & 3.  
As for the second, 
A query, who have now the care of all the Churches?  the pastors and Elders of the Church, their work is not to gather Churches, but to govern and feed them, Acts 20. & 1 Pet. 5.  
As for the civil Magistrate, it is a Ministry indeed: (Magistrates are Gods Ministers, Rom. 13.) 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.  Peace. 
Dear Truth, who can hear this Word, but will presently cry out, Who then may rightly challenge that commission, and that promise, Math. 28. etc.  Truth. 
Sweet Peace, 
A Ministry before the Church.  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 baptising 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.  Truth. 
At the meeting at jerusalem, 
Acts 15. commonly misapplied.  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 15. 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 15. 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, 
Christ's promise and presence only makes an Assembly blessed  & c.?  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 (Matth. 28.) is made to the Church.  Truth. 
There is doubtless a promise of Christ's presence in the midst of his Church and Congregation, Matth. 18. but the promise of Christ's presence, Matth. 28. cannot properly and immediately belong to the Church constituted and gathered, 
The promise of Christ's presence, Mat. ● 8. distinct from that, Mat. 28.  but to such Ministers or Messengers of Christ jesus, whom he is pleased to employ to gather and constitute the Church by converting and baptising: unto which Messengers (if Christ Jesus will be pleased to send such forth) that passage, Acts 15. will be presidential.  Peace. 
The 14. general head is this, 
14. Position examined.  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. 5. 45.  
Secondly, Every Brother must be subject to Christ's censure, Mat. 18. 15, 16, 17. But Magistrates are brethren, Deut, 17. 15.  
Thirdly, They may censure all within the Church, I Cor. 5. 12. 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. 13. 17.  
Fifthly, Christ's censures are for the good of Souls, I Cor. 5. 6. but Magistrates must not be denied any privilege for their Souls, for than they must lose a privilege of Christ by being Magistrates.  
Sixthly, In Church privileges Christians are all one, Gal. 2. 28. Col. 3. 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, than not for such especially.  
First, because sins of Magistrates in Court are as hateful to God. 2. And as much spoken against, Isa. 10. 1. Mic. 3. 1. Thirdly, God hath no where 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, Mat. 18. 15. Luc. 19 17. Psal. 141. 5.  
Lastly, Civil Magistracy doth not exempt any Church from faithful watchfulness over any member, nor deprive a Church of her due power, not a Church member of his due privilege, which is to partake of every Ordinance of God, needful and requisite to their winning and salvation. Erg●,   

CHAP. CXXXV.  Truth. 
THese Arguments to prove the Magistrate subject (even for sin committed in judicial proceeding) I judge, like Mount Zion, immovable, and every true Christian that is a Magistrate will judge so with me: Yet a Quaerie or two will not be unseasonable.  
First, 
Church administrations are charged firstly upon the Mistress thereof.  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.  
It is true in case of the Elders obstinacy in apparent sin, the Church hath power over him, having as much power to take down as to set up, Col. 4. Say to Archippus, etc. Yet in the ordinary dispensations and administrations of the Ordinances, the Ministers or Elders thereof are first charged with duty, etc.  
Hence first for the Apostles, 
The Ministers or Governors of Christ's Church to be acknowledged in their dispensations.  who converted, gathered & 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.  
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, Revel. 2. 3. Acts 20. And that place by them quoted for the submission of the Magistrates to the Church, it mentions only submission to the Rulers thereof; Heb. 13. 17. Those excellent men concealed not this out of ignorance, and therefore most certainly in a silent way confess that their doctrine concerning the Magistrate's power in Church causes would too gross, 
A paradox, Magistrates made the Judges of the Churches, and Governors of them, yet censurable by them.  if they should not have named the whole Church, and but silently employed 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.  Peace. 
The Prelates in Q. Elizabeth's days, 
Queen Eliz. Bish p●truer to their principles, than many of a better spirit and profession.  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 the 8. 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.  Truth. 
Therefore (sweet Peace) it was esteemed capital (in that faithful witness of so much truth as he saw, 
Mr. Borowes profession concerning Queen Elizabeth.  even unto death, Mr. Barrow) 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.  Peace. 
Those Bishops according to their principles (though bad and false) dealt plainly (though cruelly) with Mr. Barrow: but these Authors, whose principles are the same with the Bishops (concerning the power of the Magistrate in Church affairs) though they wave 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, 
Is not this too like the Pope's profession of servus servorum Dei, yet holding out his slipper to the lips of Princes, Kings and Emperors?  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 Queens of the Earth shall do, when Christ makes them nursing fathers, and nursing mothers, Isa, 49. 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.  Peace. 
THe 15. 
15. Head examined.  Head runs thus: viz. In what cases must Churches proceed with Magistrates in case of offence. We like it well, that Churches be flower 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 & agree upon that on Earth, which they plainly see Christ hath resolved in his Word, and will ratify in Heaven.  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 no where 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 privatively, 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, 
The inventions of men in swarving from the true essentials of Civil and Spiritual Commonweals.  and the 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 humane 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.  Peace. 
Dear Truth, We are now arrived at their last Head: the Title is this, 
16. and last Head examined.  viz.  

Their power in the Liberties and Privileges of these Churches.  
First, all Magistrates ought to be chosen out of Church-members, Ezod. 18. 21. Deut. 17. 15. Prov. 29. 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, than 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.  Truth. 
In this Head are 2 branches: 
A great Quegion, 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.  First concerning the choice of Magistrates, that such aught to be chosen as are Church members: for which is quoted, Exod. 18. 21. Dut. 17. 15. Proverbs 19 29.  
Unto which I answer: It were to be wished, that since the point is so weighty, as concerning the Pilots and Steeresmen of Kingdoms and Nations, etc. on whose ability, care and faithfulness depends most commonly the peace and safety of the commonweals they fall in: I say it were to be wished that they had more fully explained what they intent by this Affirmative, viz. Magistrates ought to be chosen out of Church members.  
For if they intent by this [Ought to be chosen] a necessity of concenience, viz. that for the greater advancement of common utility and rejoicing of the people, according to the place quoted (Prov. 29. 2.) it were to be desired, prayed for, and peaceably endeavoured, than I readily assent unto them.  
But if by this [Ought] they intent 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 Iethroes counsel, Exod. 18. and according to the command of God, Deut. 18.) chosen their judges and Kings within themselves in Israel: then I propose these necessary Quaries.  
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, 
Lawful Civil States, where Churches of Christ are not.  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 30 parts, 
The world being divided into 30 parts, 25 never heard of Christ.  25 of that 30 have never yet heard of the name of Christ: If their Civil polities and combinations be not lawful, (because they are not Churches, and their Magistrate's Church members) than disorder, confusion, and all unrighteousness is lawful, and pleasing to God.  
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, 
Lawful heirs of Crowns & Civil Government, although not Christian and godly.  in whom the fear of God (according to jethroes council) cannot be discerned, not are brethren of the Church, according to Deut. 17.) but only are fitted with Civil and Moral abilities, to manage the Civil affairs of the Civil State.  
Thirdly, since not many Wise and Noble are called, but the poors receive the Gospel, as God hath chosen the poor of the World to be rich in Faith, 1 Cor. 1 Jam. 2. Whether it may not ordinarily come to pass, 
Few Christians wise and noble, and qualified for affairs of State.  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, etc. 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.  
4. 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, 
Some Papists and some Protestants agree in deposing of Magistrates.  when they cease to be of the Church, either by voluntary departure from it, or by excommunication out of it, according to the bloody tenants and practice of some Papists, with whom the Protestants (according to their principles) although they seem to abhor it, do absolutely agree?  
5. 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?  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, 
Those Scriptures, Exod. 18 Deut. 17. & 18. etc. paralleled in the true spiritual Israel, by 1 Tim. 3. & Tit. 1.  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. 3. & Tit. 1.  
The want of discerning this true parallel, between Israel in the type then, and Israel the antitype now, is that rock whereon (through the Lords righteous jealousy, punishing the World, and chastising his people) thousands dash, and make woeful Shipwreck.  
The second branch, viz. that all Freemen elected be only Church members, I have before shown to be built on that saudy and dangerous Ground of Israel's patterns: O that it may please the Father of Lights to discover this to all that fear his name I 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, etc. 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 2 or 3 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 Times inestimable sand is worth a golden mountain; let's not lose it.  Peace. 
The first is that of the Ninevites fast, 
The Ninevites Fast examined  commanded by the King of Ninevie 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 3. & Math. 12.  Truth. 
I have before proved, that even jehosaphats fast (he being King of that 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 Ninevie 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, given both in anger to them.  
It pleased God to hear A●abs prayer, yea and the prayer of the Devils (Luc. 8.) although their persons and prayers in themselves abominable.  
If it be said, why did Christ approve this example? 
Object.   
I answer, the Lord jesus Christ did not approve the King of Ninevies compelling all to Worship, 
Answ.  but the men of Ninevies 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? Psal. 50.  
Again, if Godly, they are to humble themselves, and beg mercles for themselves and people.  
Secondly, upon this advantage & occasion, they are stir up their people (as possibly they may) to Repentance: but not to force the consciences of people to worship.  
If it be said, 
Object.  What must be attended to in this example?  
Two things are most eminent in this example. 
Answ.   
First, the great work of Repentance, which God calls all men unto, upon the true preaching of his Word.  
Secondly, 
How England and London may yet be spared.  the nature of that true repentance whether Legal or Evangelicall: The people of Ninevie 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 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, etc. 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, Luc. 22. 36. He that hath not a sword, let him fell his coat, and buy one.  Truth. 
For the clearing of this Scripture, 
Luc. 22, the felling of the Coat, to buy a Sword, discussed.  I must propose and reconcile that seeming contrary command of the Lord jesus to Peter (Mat. 26.) Put up thy sword into his place, for all that take the sword, shall perish by it.  
In the former Scripture (Luc. 22.) it pleased the Lord jesus, speaking of his present trouble, to compare his former sending forth of his Disciples. without scrip, etc. with that present condition and trial coming upon them, wherein they should provide both scrip and sword, etc.  
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 case at the same time (Mat. 26) commanding Peter to put on his sword, he gives a threefold Reason thereof.  
1 (vers. 52.) from the event of it: for all that take the sword, shall perish by it.  
2 The needlesnes of it: for with a word to his Father, he could have 12 legions of Angels.  
3 The council 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.  Truth. 
There is a threefold taking of the sword: First, 
A threefold taking of the Sword.  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, etc. Neither of these can it be imagined that Christ jesus intended to Peter.  
Thirdly, There is therefore a 3. 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, etc.  Peace. 
It seems to some most contrary to all true Reason, that Christ jesus, 〈◊〉 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 council of God, that his servants shall overcome by 3 weapons, of a spiritual nature, Revel. 12. 11. And that all that take the sword of steel, shall perish.  
Lastly, it is the Council 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 〈◊〉 before his most glorious presence.  Peace. 
I shall propose the last Scripture much insisted on by many, 
Revel. 17. 16. the Kings having of the Whore, discussed.  for carnal weapons in spiritual cases, Revel. 17. 16. The 10 horns which thou fawest 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 10 Horns be punctually and exactly 10 Kings.  
Or fourthly, whether those 10 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 Wh●re shall be a true, chaste, Christian hatred against Antichristian whorish practices, & c?  
Thirdly, or rather that this hating and desolating and making naked and burning shall arise, not by way of an ordinance waranted 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, etc.  Peace. 
You know it is a great controversy how the Kings of the Earth shall thus deal with the Whore in the 17 Chap. and yet so bewail her in the 18 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 title more than the people betrust them with; nor for one people out of conscience to God, and for Christ his sake, thus to kill and slaughter and burn each other: However it may please the Righteous Judge, according to the famous types of Gideous and jehosaphats 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. 
O 'tis mercy unexpressible 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, O 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, Habacacks Fishes keep their constant bloody game of Persecutions in the World's mighty Ocean; the greater taking, plundering, swallowing up the lesser: O 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 here?  Truth. 
Our Sister Patience, whose desired company is as needful as delightful: 'Tis like the Wolf will send the scattered Sheep in one: the common Pirate gathers 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.    

Errata.  
PAge 23. line 28. for this, re●d that. p. 31. l. ult. his soul. p. 32. l. 12. read month, abide. r. person. p. 35. l. 16. r. turned off, or loosed from. p. 37. l. 8. for to, read doc. p. 38. l. 2. deal affirm. p. 41. l. 22. his perilous soul. p. 43. l. 20. r. or l. ult. Answers. p. 44. l. 2●. b● closer. p. 49. l. 1. last p 57 l. 22. cut. l. 24. l ●●rme that Justice. p. 58. l. 5. the lying. p 98. l. 6. road, or do these p. 114. l. 29. r, the 31 question. p. 119 l. 10. remembers. p. 139. l. 9 immunity. p. 161. l. 28. or Christ. p. 214. l. 36. dealt shall. p. 225. l. 19 the Churches of God. 225. l. 25. not might not.