Mr. Cotton’s Letter Examined and Answered

Chap. I.

Mr. Cotton. “Beloved in Christ.”

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

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

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

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

Chap. II.

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

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

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

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

Chap. III.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chap. IV.

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

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

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

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

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

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

Chap. V.

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

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

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

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

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

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

I judge it not here seasonable to entertain the dispute of the true power and call of Christ’s ministry: I shall only add a word to this scripture, as it is brought to prove a righteous sentence of banishment on myself or any that plead against a false office of ministry. It is true in the national church of Israel, the then only church and nation of God, he that did aught presumptuously was to be accursed and to be put to death, Deut. xvii. [12,] a figure of the spiritual putting to death an obstinate sinner in the church of Christ, who refusing to hear the voice of Christ is to be cut off from Christ and Christians, and to be esteemed as a heathen, that is, a Gentile, or publican, Matt. xviii. [17.] Hence, consequently, the not selling, or the withholding of corn presumptuously, was death in Israel. But Mr. Cotton cannot prove that every wilful withholding of corn, in all or any state in the world, and that in time of plenty, is death; for as for banishment, we never hear of any such course in Israel.

And secondly, least of all can he prove, that in all civil states of the world, that man that pleadeth against a false ministry, or that being able to preach Christ and doubting of the true way of the ministry since the apostacy of anti-christ, dares not practise a ministry. Or that many excellent and worthy gentlemen, lawyers, physicians, and others, as well gifted in the knowledge of the scripture, and furnished with the gifts of tongues and utterance, as most that profess the ministry, and yet are not persuaded to sell spiritual corn, as questioning their true calling and commission—I say, Mr. Cotton doth not, nor will he ever prove that these, or any of these, ought to be put to death or banishment in every land or country.

The selling or withholding of spiritual corn, are both of a spiritual nature, and therefore must necessarily in a true parallel bear relation to a spiritual curse. Paul wishing himself accursed from Christ for his countrymen’s sake, Rom. ix. [3,] he spake not of any temporal death or banishment. Yet nearer, being fitly qualified and truly called by Christ to the ministry, he cries out, 1 Cor. ix. [16,] Woe to me if I preach not the gospel! yet did not Paul intend, that therefore the Roman Nero, or any subordinate power under him in Corinth, should have either banished or put Paul to death, having committed nothing against the civil state worthy of such a civil punishment: yea, and Mr. Cotton himself seemeth to question the sandiness of such a ground to warrant such proceedings, for thus he goes on:—

Chap. Vi.

Mr. Cotton. “And yet it may be they passed that sentence against you, not upon that ground: but for aught I know, for your other corrupt doctrines, which tend to the disturbance both of civil and holy peace, as may appear by that answer which was sent to the brethren of the church of Salem and yourself.”

[Answer.] I answer, it is no wonder that so many having been demanded the cause of my sufferings have answered, that they could not tell for what, since Mr. Cotton himself knows not distinctly what cause to assign; but saith, it may be they passed not that sentence on that ground, &c. Oh! where was the waking care of so excellent and worthy a man, to see his brother and beloved in Christ so afflicted, he knows not distinctly for what!

He allegeth a scripture to prove the sentence righteous, and yet concludeth it may be it was not for that, but for other corrupt doctrines which he nameth not, nor any scripture to prove them corrupt, or the sentence righteous for that cause. Oh! that it may please the Father of lights to awaken both himself and other of my honoured countrymen, to see how though their hearts wake, in respect of personal grace and life of Jesus, yet they sleep, insensible of much concerning the purity of the Lord’s worship, or the sorrows of such, whom they style brethren and beloved in Christ, afflicted by them.

But though he name not these corrupt doctrines, a little before I have, as they were publicly summed up and charged upon me, and yet none of them tending to the breach of holy or civil peace, of which I have ever desired to be unfeignedly tender, acknowledging the ordinance of magistracy to be properly and adequately fitted by God to preserve the civil state in civil peace and order, as he hath also appointed a spiritual government and governors in matters pertaining to his worship and the consciences of men; both which governments, governors, laws, offences, punishments, are essentially distinct, and the confounding of them brings all the world into combustion. He adds:

Chap. VII.

Mr. Cotton. “And to speak freely what I think, were my soul in your soul’s stead, I should think it a work of mercy of God to banish me from the civil society of such a commonweal, where I could not enjoy holy fellowship with any church of God amongst them without sin. What should the daughter of Sion do in Babel, why should she not hasten to flee from thence?”

Answer. Love bids me hope, that Mr. Cotton here intended me a cordial to revive me in my sorrows: yet, if the ingredients be examined, there will appear no less than dishonour to the name of God, danger to every civil state, a miserable comfort to myself, and contradiction within itself.

For the last first. If he call the land Babel, mystically, which he must needs do or else speak not to the point, how can it be Babel, and yet the church of Christ also?

Secondly, it is a dangerous doctrine to affirm it a misery to live in that state, where a Christian cannot enjoy the fellowship of the public churches of God without sin. Do we not know many famous states wherein is known no church of Jesus Christ? Did not God command his people to pray for the peace of the material city of Babel, Jer. xxix. [7,] and to seek the peace of it, though no church of God in Babel, in the form and order of it? Or did Sodom, Egypt, Babel, signify material Sodom, Egypt, Babel? Rev. xi. 8, and xviii. 2.

There was a true church of Jesus Christ in material Babel, 1 Pet. v. 13. Was it then a mercy for all the inhabitants of Babel to have been banished, whom the church of Jesus Christ durst not to have received to holy fellowship? Or was it a mercy for any person to have been banished the city, and driven to the miseries of a barbarous wilderness, him and his, if some bar had lain upon his conscience that he could not have enjoyed fellowship with the true church of Christ?

Thirdly, for myself, I acknowledge it a blessed gift of God to be enabled to suffer, and so to be banished for his name’s sake: and yet I doubt not to affirm, that Mr. Cotton himself would have counted it a mercy if he might have practised in Old England what now he doth in New, with the enjoyment of the civil peace, safety, and protection of the state.

Or should he dissent from the New English churches, and join in worship with some other, as some few years since he was upon the point to do in a separation from the churches there as legal, would he count it a mercy to be plucked up by the roots, him and his, and to endure the losses, distractions, miseries that do attend such a condition? The truth is, both the mother and the daughter, Old and New England—for the countries and governments are lands and governments incomparable: and might it please God to persuade the mother to permit the inhabitants of New England, her daughter, to enjoy their conscience to God, after a particular congregational way, and to persuade the daughter to permit the inhabitants of the mother, Old England, to walk there after their conscience of a parishional way (which yet neither mother nor daughter is persuaded to permit), I conceive Mr. Cotton himself, were he seated in Old England again, would not count it a mercy to be banished from the civil state.

And therefore, lastly, as he casts dishonour upon the name of God, to make Him the author of such cruel mercy, so had his soul been in my soul’s case, exposed to the miseries, poverties, necessities, wants, debts, hardships of sea and land, in a banished condition, he would, I presume, reach forth a more merciful cordial to the afflicted. But he that is despised and afflicted, is like a lamp despised in the eyes of him that is at ease, Job xii. 5.

Chap. VIII.

Mr. Cotton. Yea; but he speaks not these things to add affliction to the afflicted, but if it were the holy will of God to move me to a serious sight of my sin, and of the justice of God’s hand against it. “Against your corrupt doctrines it pleased the Lord Jesus to fight against you, with the sword of his mouth, as himself speaketh, Rev. ii., in the mouths and testimonies of the churches and brethren, against whom, when you overheat yourself in reasoning and disputing against the light of his truth, it pleased him to stop your mouth by a sudden disease, and to threaten to take breath from you: but you, instead of recoiling, as even Balaam offered to do in the like case, chose rather to persist in the way, and protest against all the churches and brethren that stood in your way: and thus the good hand of Christ that should have humbled you to see and turn from the error of your way, hath rather hardened you therein, and quickened you only to see failings, yea, intolerable errors, in all the churches and brethren rather than in yourself.”

Answer. In these lines, an humble and discerning spirit may espy:—first, a glorious justification and boasting of himself and others concurring with him. Secondly, an unrighteous and uncharitable censure of the afflicted.

To the first I say no more, but let the light of the holy lantern of the word of God discover and try with whom the sword of God’s mouth, that is, the testimony of the holy scripture for Christ against anti-christ, abideth. And whether myself and such poor witnesses of Jesus Christ in Old and New England, Low Countries, &c., desiring in meekness and patience to testify the truth of Jesus against all false callings of ministers, &c., or Mr. Cotton, however in his person holy and beloved, swimming with the stream of outward credit and profit, and smiting with the fist and sword of persecution such as dare not join in worship with him:—I say, whether of either be the witnesses of Christ Jesus, in whose mouth is the sword of his mouth, the sword of the Spirit, the holy word of God, and whether is most like to Balaam?

To the second: his censure. It is true, it pleased God by excessive labours on the Lord’s days, and thrice a week at Salem: by labours day and night in my field with my own hands, for the maintenance of my charge: by travels also by day and night to go and return from their court, and not by overheating in dispute, divers of themselves confessing publicly my moderation, it pleased God to bring me near unto death; in which time, notwithstanding the mediating testimony of two skilful in physic, I was unmercifully driven from my chamber to a winter’s flight. During my sickness, I humbly appeal unto the Father of spirits for witness of the upright and constant, diligent search my spirit made after him, in the examination of all passages, both my private disquisitions with all the chief of their ministers, and public agitations of points controverted; and what gracious fruit I reaped from that sickness, I hope my soul shall never forget. However, I mind not to number up a catalogue of the many censures upon God’s servants in the time of God’s chastisements and visitations on them, both in scripture, history, and experience. Nor retort the many evils which it pleased God to bring upon some chief procurers of my sorrows, nor upon the whole state immediately after them, which many of their own have observed and reported to me; but I commit my cause to him that judgeth righteously, and yet resolve to pray against their evils, Ps. cxli.

Chap. IX.

Mr. Cotton. “In which course, though you say you do not remember an hour wherein the countenance of the Lord was darkened to you: yet be not deceived, it is no new thing with Satan to transform himself into an angel of light, and to cheer the soul with false peace, and with flashes of counterfeit consolation. Sad and woeful is the memory of Mr. Smith’s strong consolation on his death-bed, which is set as a seal to his gross and damnable Arminianism and enthusiasm delivered in the confession of his faith, prefixed to the story of his life and death. The countenance of God is upon his people when they fear him, not when they presume of their own strength, and his consolations are not found in the way of precedence and error, but in the ways of humility and truth.”

Answer. To that part which concerns myself, the speech hath reference either to the matter of justification, or else matter of my affliction for Christ, of both which I remember I have had discourse.

For the first, I have expressed in some conference, as Mr. Cotton himself hath also related concerning some with whom I am not worthy to be named, that after first manifestations of the countenance of God, reconciled in the blood of his Son unto my soul, my questions and trouble have not been concerning my reconciliation and peace with God, but concerning sanctification, and fellowship with the holiness of God, in which respect I desire to cry, with Paul, in the bitterness of my spirit, O wretched man that I am, who shall deliver me from the body of this death?

Secondly, it may have reference to some conference concerning affliction for his name’s sake, in which respect I desire to acknowledge the faithfulness of his word and promise, to be with his in six troubles and in seven, through fire and water, making good a hundred-fold with persecution to such of his servants as suffer aught for his names’-sake: and I have said and must say, and all God’s witnesses that have borne any pain or loss for Jesus must say, that fellowship with the Lord Jesus in his sufferings is sweeter than all the fellowship with sinners in all the profits, honours, and pleasures of this present evil world. And yet two things I desire to speak to all men and myself, Let every man prove his work, Gal. vi. 4., and then shall he have rejoicing in himself, and not in another. Secondly, if any man love God, that soul knows God, or rather is known of God, 1 Cor. viii. 3. Self-love may burn the body; but happy only he whose love alone to Christ constrains him to be like unto him, and suffer with him.

To that which concerneth Mr. Smith, although I knew him not, and have heard of many points in which my conscience tells me it pleased the Lord to leave him to himself: yet I have also heard by some, whose testimony Mr. Cotton will not easily refuse, that he was a man fearing God. And I am sure Mr. Cotton hath made some use of those principles and arguments on which Mr. Smith and others went, concerning the constitution of the Christian church. The infinite compassions of God, which lay no sin to David’s charge but the sin of Uriah, 1 Kings xv. 5, have graciously comforted the souls of his on their death-bed, accepting and crowning their uprightness and faithfulness, and passing by what otherwise is grievous and offensive to him. And indeed from the due consideration of that instance, it appears that no sin is comparably so grievous in God’s David as a treacherous slaughter of the faithful, whom we are forced to call beloved in Christ. That opinion in Mr. Cotton, or any, is the most grievous to God or man, and not comparable to any that ever Mr. Smith could be charged with. It is true, the countenance and consolations of God are found in the ways of humility and truth, and Satan transformeth him like to an angel of light in a counterfeit of both: in which respect I desire to work out salvation with fear and trembling, and to do nothing in the affairs of God and his worship but (like the weights of the sanctuary) with double care, diligence, and consideration, above all the affairs of this vanishing life. And yet Christ’s consolations are so sweet, that the soul that tasteth them in truth, in suffering for any truth of his, will not easily part with them, though thousands are deceived and deluded with counterfeits.

Chap. X.

Mr. Cotton. “Two stumbling blocks, I perceive, have turned you off from fellowship with us. First, the want of fit matter of our church. Secondly, disrespect of the separate churches in England under affliction, ourselves practising separation in peace.”

“For the first, you acknowledge, as you say with joy, that godly persons are the visible members of these churches; but yet you see not that godly persons are matter fitted to constitute a church, no more than trees or quarries are fit matter proportioned to the building. This exception seemeth to me to imply a contradiction to itself, for if the matter of the churches be as you say godly persons, they are not then as trees unfelled, and stones unhewn: godliness cutteth men down from the former root, and heweth them out of the pit of corrupt nature, and fitteth them for fellowship with Christ and with his people.”

“You object, first, a necessity lying upon godly men before they can be fit matter for church fellowship, to see, bewail, repent, and come out of the false churches, worship, ministry, government, according to scriptures, Isa. lxii. 11, 2 Cor. vi. 17; and this is to be done not by a local removal or contrary practice, but by a deliverance of the soul, understanding, will, judgment and affection.”

“Answer. First, we grant that it is not local removal from former pollution, nor contrary practice, that fitteth us for fellowship with Christ and his church; but that it is necessary also that we repent of such former pollutions wherewith we have been defiled and enthralled.”

“We grant further, that it is likewise necessary to church fellowship we should see and discern all such pollutions as do so far enthral us to anti-christ as to separate us from Christ. But this we profess unto you, that wherein we have reformed our practice, therein have we endeavoured unfeignedly to humble our souls for our former contrary walking. If any through hypocrisy are wanting herein, the hidden hypocrisy of some will not prejudice the sincerity and faithfulness of others, nor the church estate of all.”

Answer. That which requireth answer in this passage, is a charge of a seeming contradiction, to wit, That persons may be godly, and yet not fitted for church estate, but remain as trees and quarries, unfelled, &c.: Contrary to which it is affirmed, that godly persons cannot be so enthralled to anti-christ, as to separate them from Christ.

For the clearing of which let the word of truth be rightly divided, and a right distinction of things applied, there will appear nothing contradictory, but clear and satisfactory to each man’s conscience.

First, then, I distinguish of a godly person thus: In some acts of sin which a godly person may fall into, during those acts, although before the all-searching and tender eye of God, and also in the eyes of such as are godly, such a person remaineth still godly, yet to the eye of the world externally such a person seemeth ungodly, and a sinner. Thus Noah in his drunkenness; thus Abraham, Lot, Samson, Job, David, Peter, in their lying, whoredoms, cursings, murder, denying and foreswearing of Christ Jesus, although they lost not their inward sap and root of life, yet suffered they a decay and fall of leaf, and the show of bad and evil trees. In such a case Mr. Cotton will not deny, that a godly person falling into drunkenness, whoredom, deliberate murder, denying and forswearing of Christ, the church of Christ cannot receive such persons into church fellowship, before their sight of humble bewailing and confessing of such evils, notwithstanding that love may conceive there is a root of godliness within.

Secondly, God’s children, Cant. v. 2, notwithstanding a principle of spiritual life in their souls, yet are lulled into a long continued sleep in the matters of God’s worship: I sleep, though my heart waketh. The heart is awake in spiritual life and grace, as concerning personal union to the Lord Jesus, and conscionable endeavours to please him in what the heart is convinced: yet asleep in respect of abundant ignorance and negligence, and consequently gross abominations and pollutions of worship; in which the choicest servants of God, and most faithful witnesses of many truths have lived in more or less, yea, in main and fundamental points, ever since the apostacy.

Not to instance in all, but in some particulars which Mr. Cotton hath in New England reformed: I earnestly beseech himself and all well to ponder how far he himself now professeth to see and practise, that which so many thousands of godly persons of high note, in all ages, since the apostacy, saw not: as,

First, concerning the nature of a particular church, to consist only of holy and godly persons.

Secondly, of a true ministry called by that church.

Thirdly, a true worship free from ceremonies, common-prayer, &c.

Fourthly, a true government in the hands only of such governors and elders as are appointed by the Lord Jesus. Hence God’s people not seeing their captivity in these points, must first necessarily be enlightened and called out from such captivity before they can be nextly fitted and prepared for the true church, worship, ministry, &c.

Chap. Xi.

Secondly, this will be more clear, if we consider God’s people and church of old, the Jews, captivated in material Babel, they could not possibly build God’s altar and temple at Jerusalem, until the yoke and bonds of their captivity were broken, and they set free to return with the vessels of the Lord’s house, to set up his worship in Jerusalem: as we see in the books of Ezra, Nehemiah, Daniel, Haggai, &c. Hence in the antitype, God’s people, the spiritual and mystical Jews, cannot possibly erect the altar of the Lord’s true worship, and build the temple of his true church, without a true sight of their spiritual bondage in respect of God’s worship, and a power and strength from Jesus Christ to bring them out, and carry them through all difficulties in so mighty a work. And as the being of God’s people in material Babel, and a necessity of their coming forth before they could build the temple, did not in the least deny them to be God’s people: no more now doth God’s people being in mystical Babel, (Rev. xviii.) nor the necessity of their coming forth, hinder or deny the godliness of their persons, or spiritual life within them.

Thirdly, how many famous servants of God and witnesses of Jesus, lived and died and were burnt for other truths of Jesus, not seeing the evil of their anti-christian calling of bishops, &c.! How did famous Luther himself continue a monk, set forth the German mass, acknowledge the pope, and held other gross abominations concerning God’s worship, notwithstanding the life of Christ Jesus in him, and wrought in thousands by his means.

Fourthly, Mr. Cotton must be requested to remember his own practice, as before; how doth he refuse to receive persons eminent for personal grace and godliness to the Lord’s supper, and other privileges of Christians, according to the profession of their church estate, until they be convinced of the necessity of making and entering into a church covenant with them, with a confession of faith, &c.; and if any cannot be persuaded of such a covenant and confession, notwithstanding their godliness, yet are they not admitted.

Lastly, how famous is that passage of that solemn question put to Mr. Cotton and the rest of the New English elders, by divers of the ministers of Old England, eminent for personal godliness, as Mr. Cotton acknowledgeth, viz., whether they might be permitted in New England to enjoy their consciences in a church estate different from the New English; unto which Mr. Cotton and the New English elders return a plain negative, in effect thus much, with the acknowledgment of their worth and godliness above their own, and their hopes of agreement; yet in conclusion, if they agree not, which they are not like to do, and submit to that way of church-fellowship and worship which in New England is set up, they cannot only not enjoy church-fellowship together, but not permit them to live and breathe in the same air and commonweal together; which was my case, although it pleased Mr. Cotton and others most incensed to give myself a testimony of godliness, &c. And this is the reason why, although I confess with joy the care of the New English churches that no person be received to fellowship with them, in whom they cannot first discern true regeneration and the life of Jesus, yet I said, and still affirm, that godly and regenerate persons, according to all the former instances and reasons, are not fitted to constitute the true Christian church, until it hath pleased God to convince their souls of the evil of the false church, ministry, worship, &c. And although I confess that godly persons are not dead but living trees, not dead but living stones, and need no new regeneration (and so in that respect need no felling nor digging out), yet need they a mighty work of God’s Spirit to humble and ashame them, and to cause them to loathe themselves for their abominations or stinks in God’s nostrils, as it pleaseth God’s Spirit to speak of false worships. Hence, Ezek. xliii. 11: God’s people are not fit for God’s house until holy shame be wrought in them for what they have done. Hence God promiseth to cause them to loathe themselves, because they have broken him with their whorish hearts, Ezek. vi. 9. And hence it is that I have known some precious godly hearts confess, that the plucking of their souls out from the abominations of false worship, hath been a second kind of regeneration. Hence was it, that it pleased God to say concerning his people’s return from their material captivity, a figure of our spiritual and mystical, that they should not say, Jehovah liveth who brought them from the land of Egypt—a type of first conversion as is conceived; but, Jehovah liveth who brings them from the land of the north—a type of God’s people’s return from spiritual bondage to confused and invented worships.

Chap. XII.

Now whereas Mr. Cotton addeth, that godly persons are not so enthralled to anti-christ as to separate them from Christ, else they could not be godly persons:—

I answer, this comes not near our question, which is not concerning personal godliness or grace of Christ, but the godliness or Christianity of worship. Hence the scripture holds forth Christ Jesus first personally, as that God-man, that one Mediator between God and man, the man Christ Jesus, whom all God’s people by faith receive, and in receiving become the sons of God, John i. 12, although they yet see not the particular ways of his worship. Thus was it with the centurion, the woman of Canaan, Cornelius, and most, at their first conversion.

Secondly, the scripture holdeth forth Christ as head of his church, formed into a body of worshippers, in which respect the church is called Christ, 1 Cor. xii. 12: and the description of Christ is admirably set forth in ten several parts of a man’s body, fitting and suiting to the visible profession of Christ in the church, Cant. v.

Now in the former respect, anti-christ can never so enthral God’s people as to separate them from Christ, that is, from the life and grace of Christ, although he enthral them into never so gross abominations concerning worship: for God will not lose his in Egypt, Sodom, Babel. His jewels are most precious to him though in a Babylonish dunghill, and his lily sweet and lovely in the wilderness commixed with briars. Yet in the second respect, as Christ is taken for the church, I conceive that anti-christ may separate God’s people from Christ, that is, from Christ’s true visible church and worship. This Mr. Cotton himself will not deny, if he remember how little a while it is since the falsehood of a national, provincial, diocesan, and parishional church, &c., and the truth of a particular congregation, consisting only of holy persons, appeared unto him.

The papists’ question to the protestant, viz., where was your church before Luther? is thus well answered, to wit, that since the apostacy, truth and the holy city, according to the prophecy, Rev. xi. and xiii., have been trodden under foot, and the whole earth hath wondered after the beast: yet God hath stirred up witnesses to prophesy in sackcloth against the beast, during his forty-two months’ reign: yet those witnesses have in their times, more or less submitted to anti-christ and his church, worship, ministry, &c., and so consequently have been ignorant of the true Christ, that is, Christ taken for the church in the true profession of that holy way of worship, which he himself at first appointed.

Chap. XIII.

Mr. Cotton. “Secondly, we deny that it is necessary to church fellowship, that is, so necessary that without it a church cannot be, that the members admitted thereunto should all of them see and expressly bewail all the pollutions which they have been defiled with in the former church fellowship, ministry, worship, government, &c., if they see and bewail so much of their former pollutions, as did enthral them to anti-christ so as to separate them from Christ, and be ready in preparation of heart, as they shall see more light, so to hate more and more every false way; we conceive it is as much as is necessarily required to separate them from anti-christ, and to fellowship with Christ and his churches. The church of Christ admitted many thousand Jews that believed on the name of Christ, although they were still zealous of the law, and saw not the beggarly emptiness of Moses’s ceremonies, Acts xxi. 20; and the apostle Paul directeth the Romans to receive such unto them as are weak in the faith, and see not their liberty from the servile difference of meats and days, but still lie under the bondage of the law; yea, he wisheth them to receive such upon this ground, because Christ hath received them, Rom. xiv. 1 to the 6th.”

“Say not, there is not the like danger of lying under bondage to Moses as to anti-christ: for even the bondage under Moses was such, as if continued in after instruction and conviction, would separate them from Christ, Gal. v. 2, and bondage under anti-christ could do no more.”

Answ. Here I desire three things may be observed:—

First, Mr. Cotton’s own confession of that twofold church estate, worship, &c., the former false, or else why to be so bewailed and forsaken? the second true, to be embraced and submitted to.

Secondly, his own confession of that which a little before he would make so odious in me to hold, viz., that God’s people may be so far enthralled to anti-christ, as to separate them from Christ: for, saith he, “If they see and bewail so much of their former pollutions, as did enthral them to anti-christ, so as to separate them from Christ.”

Thirdly, I observe how easily a soul may wander in his generals, for thus he writes: “Though they see not all the pollutions wherewith they have been defiled in the former church fellowship.” Again, “if they see so much as did enthral them to anti-christ, and separate them from Christ.” And yet he expresseth nothing of that, “all the pollutions,” nor what so much is as will separate them from Christ. Hence upon that former distinction that Christ in visible worship is Christ, I demand, whether if a godly person remain a member of a falsely constituted church, and so consequently, in that respect, of a false Christ, whether in visible worship he be not separate from the true Christ?

Secondly, I ask, whether it be not absolutely necessary to his uniting with the true church, that is, with Christ in true Christian worship, that he see and bewail, and absolutely come out from that former false church or Christ, and his ministry, worship, &c., before he can be united to the true Israel—must come forth of Egypt before they can sacrifice to God in the wilderness. The Jews come out of Babel before they build the temple in Jerusalem. The husband of a woman [must] die, or she be legally divorced, before she can lawfully be married to another; the graft cut off from one before it can be ingrafted into another stock. The kingdom of Christ, that is, the kingdom of the saints, Dan. ii. and vii., is cut out of the mountain of the Roman monarchy. Thus the Corinthians, 1 Cor. vi. 9-11, uniting with Christ Jesus, they were washed from their idolatry, as well as other sins. Thus the Thessalonians turned from their idols before they could serve the living and true God, 1 Thess. i. 9; and as in paganism, so in anti-christianism, which separates as certainly, though more subtilly, from Christ Jesu.

Chap. XIV.

Yea; but it is said, that Jews, weak in Christian liberties, and zealous for Moses’s law, they were to be received.

I answer, two things must here carefully be minded:—

First, although bondage to Moses would separate from Christ, yet the difference must be observed between those ordinances of Moses which it pleased God himself to ordain and appoint, as his then only worship in the world, though now in the coming of his Son he was pleased to take away, yet with solemnity; and on the other side, the institutions and ordinances of anti-christ, which the devil himself invented, were from first to last never to be received and submitted to one moment, nor with such solemnity to be laid down, but to be abhorred and abominated for ever.

The national church of the Jews, with all the shadowish, typical ordinances of kings, priests, prophets, temple, sacrifices, were as a silver candlestick, on which the light of the knowledge of God and the Lord Jesus, in the type and shadow, was set up and shined. That silver candlestick it pleased the Most Holy and Only Wise to take away, and instead thereof to set up the golden candlesticks of particular churches (Rev. i.) by the hand of the Son of God himself. Now the first was silver,—the pure will and mind of God, but intended only for a season; the second of a more precious, lasting nature, a kingdom not to be shaken, that is, abolished as the former, Heb. xii. 28.

Therefore, secondly, observe the difference of time, which Mr. Cotton himself confesseth: “after instruction and conviction,” saith he, “Moses’s law was deadly, and would separate from Christ;” therefore, there was a time when they were not deadly, and did not separate from Christ, to wit, until Moses was honourably fallen asleep, and lamented for—as I conceive—in the type and figure thirty days, Deut. xxxiv. [8.] Therefore, at one season, not for Timothy’s weak conscience, but for the Jews’ sake, Paul circumcised Timothy: at another time, when the Jews had sufficient instruction, and obstinately would be circumcised, and that necessarily to salvation, Paul seasonably cries out, that if they were circumcised Christ should profit them nothing, Gal. v. [2.] Hence, the Christians at Ephesus conversed with the Jewish synagogue until the Jews contradicted and blasphemed, and then were speedily separated by Paul, Acts xix. [9.] But to apply, Paul observed a vow, and the ceremonies of it, circumcised Timothy, &c.; may therefore a messenger of Christ now, as Paul, go to mass, pray to saints, perform penance, keep Christmas and other popish feasts and fasts? &c.

Again, is there such a time allowed to any man, uniting or adding himself to the true church now, to observe the unholy holy days of feasting and fasting invented by anti-christ? Yea, and, as Paul did circumcision, to practise the popish sacraments? I doubt not; but if any member of a true church or assembly of worshippers, shall fall to any paganish or popish practice, he must be instructed and convinced before excommunication: but the question is, whether still observing and so practising, a person may be received to the true Christian church, as the Jews were, although they yet practised Moses’s ceremonies?

These things duly pondered, in the fear and presence of God, it will appear how vain the allegation is, from that tender and honourable respect to God’s ordinances now vanishing from the Jews, and their weak consciences about the same, to prove the same tenderness to Satan’s inventions, and [to] the consciences of men in the renouncing of paganical, Turkish, anti-christian, yea, and I add Judaical worships now, when once the time of their full vanishing was come.

To conclude, although I prescribe not such a measure of sight of, or sorrow for anti-christian abominations—I speak in respect of degrees, which it pleaseth the Father of lights to dispense variously, to one more, to another less—yet, I believe it absolutely necessary to see and bewail so much as may amount to cut off the soul from the false church, whether national, parishional, or any other falsely constituted church, ministry, worship, and government of it.

Chap. XV.

Mr. Cotton. “Ans. 3. To places of scripture which you object, Isa. lii. 11; 2 Cor. vi. 17; Rev. xviii. 4, we answer, two of them make nothing to your purpose: for that of Isaiah and the other of the Revelation, speak of local separation, which yourself know we have made, and yet you say, you do not apprehend that to be sufficient. As for that place of the Corinthians, it only requireth coming out from idolaters in the fellowship of their idolatry. No marriages were they to make with them, no feasts were they to hold with them in the idol’s temple: no intimate familiarity were they to maintain with them, nor any fellowship were they to keep with them in the unfruitful works of darkness; and this is all which that place requireth. But what makes all this to prove, that we may not receive such persons to church fellowship as yourself confess to be godly, and who do professedly renounce and bewail all known sin, and would renounce more if they knew more, although it may be they do not see the utmost skirts of all that pollution they have sometimes been defiled with: as the patriarchs saw not the pollution of their polygamy. But that you may plainly see this place is wrested beside the apostle’s scope when you argue from it, that such persons are not fit matter for church fellowship as are defiled with any remnants of anti-christian pollution, nor such churches any more to be accounted churches as do receive such amongst them: consider, I pray you, were there not at that time in the church of Corinth such as partook with the idolaters in the idol’s temple? And was not this the touching of an unclean thing? And did this sin reject these members from church fellowship before conviction? Or did it evacuate their church estate for not casting out such members?”

Answ. The scriptures, or writings of truth, are those heavenly righteous scales wherein all our controversies must be tried, and that blessed star that leads all those souls to Jesus that seek him. But, saith Mr. Cotton, two of those scriptures alleged by me, Isa. lii. 11, Rev. xviii. 4, which I brought to prove a necessity of leaving the false before a joining to the true church, they speak of local separation, which, saith he, yourself know we have made.

For that local and typical separation from Babylon, Isa. lii. [11,] I could not well have believed that Mr. Cotton or any would make that coming forth of Babel in the antitype, Rev. xviii. 4, to be local and material also. What civil state, nation, or country in the world, in the antitype, must now be called Babel? Certainly, if any, then Babel itself properly so called; but there we find, as before, a true church of Jesus Christ, 1 Pet. v. [13.]

Secondly, if Babel be local now whence God’s people are called, then must there be a local Judea, a land of Canaan also, into which they are called; and where shall both that Babel and Canaan be found in all the comings forth that have been made from the church of Rome in these last times? But Mr. Cotton having made a local departure from Old England in Europe to New England in America, can he satisfy his own soul, or the souls of other men, that he hath obeyed that voice, “Come out of Babel, my people, partake not of her sins,” &c? Doth he count the very land of England literally Babel, and so consequently Egypt and Sodom, Rev. xi. 8, and the land of New England Judea, Canaan? &c.

The Lord Jesus, John iv., clearly breaks down all difference of places, and, Acts x., all difference of persons; and for myself, I acknowledge the land of England, the civil laws, government, and people of England, not to be inferior to any under heaven. Only two things I shall humbly suggest unto my dear countrymen, whether more high and honourable at the helm of government, or more inferior, who labour and sail in this famous ship of England’s commonwealth, as the greatest causes, fountains, and top roots of all the indignation of the Most High against the state and country; first, that the whole nation and generations of men have been forced, though unregenerate and unrepentant, to pretend and assume the name of Christ Jesus, which only belongs, according to the institution of the Lord Jesus, to truly regenerate and repenting souls. Secondly, that all others dissenting from them, whether Jews or Gentiles, their countrymen especially, for strangers have a liberty, have not been permitted civil cohabitation in this world with them, but have been distressed and persecuted by them.

But to return; the sum of my controversy with Mr. Cotton is, whether or no that false worshipping of the true God be not only a spiritual guilt liable to God’s sentence and plagues, but also an habit, frequently compared in the prophets, and Rev. xvii., to a spirit and disposition of spiritual drunkenness and whoredom, a soul-sleep and a soul-sickness: so that as by the change of a chair, chamber, or bed, a sick or sleepy man, whore or drunkard, are not changed, but they remain the same still, until that disposition of sickness, sleepiness, drunkenness, whoredom be put off, and a new habit of spiritual health, watchfulness, sobriety, chastity be put on.

Chap. XVI.

Now concerning that scripture, 2 Cor. vi., Mr. Cotton here confesseth it holdeth forth five things that the repenting Corinthians were called out in, from the unrepenting:

First, in the fellowship of their idolatry.

2. From making marriages with them.

3. From feasting in their idols’ temples.

4. From intimate familiarity with them.

5. From all fellowship in the unfruitful works of darkness.

Answ. If regenerate and truly repenting English thus come forth from the unregenerate and unrepenting, how would the name of the Lord Jesus be sanctified, the jealousy of the Lord pacified, their own souls cleansed, judgments prevented, yea, and one good means practised toward the convincing and saving of the souls of such from whom in these particulars they depart, and dare not have fellowship with: especially when in all civil things they walk unblameably, in quiet and helpful cohabitation, righteous and faithful dealing, and cheerful submission to civil laws, orders, levies, customs, &c.

Yea; but Mr. Cotton demands, what makes all this to prove that godly persons, who professedly renounce all known sin, may not be received to church fellowship, although they see not the utmost skirts of their pollution, as the patriarchs saw not the pollution of their polygamy?

Answ. I repeat the former distinction of godly persons, who possibly may live in ungodly practices, especially of false worship, and then, according to Mr. Cotton’s own interpretation of this place to the Corinthians, they came not forth. And I add, if there be any voice of Christ in the mouths of his witnesses against these sins, they are not then of ignorance, but of negligence, and spiritual hardness, against the ways of God’s fear, against Isa. lxiii. [17,] &c.

Moreover, our question is not of the utmost skirts of pollution, but the substance of a true or false bed of worship, Cant. i. 16, in respect of coming out of the false, before the entrance into the true. And yet I believe that Mr. Cotton being to receive a person to church fellowship, who formerly hath been infamous for corporal whoredom, he would not give his consent to receive such an one without sound repentance for the filthiness of her skirts, Lam. i. [9,] not only in actual whoredoms, but also in whorish speeches, gestures, appearances, provocation. And why should there be a greater strictness for the skirts of common whoredom than of spiritual and soul whoredom, against the chastity of God’s worship? And therefore to that instance of the fathers’ polygamy, I answer: first, by observing what great sins godly persons may possibly live and long continue in, notwithstanding godliness in the root. Secondly, I ask if any person, of whose godliness Mr. Cotton hath had long persuasion, should believe and maintain, as questionless the fathers’ had grounds satisfying their consciences for what they did, that he ought to have many wives, and accordingly so practised:—I say, I ask, whether Mr. Cotton would receive such a godly person to church fellowship? yea, I ask, whether the church of the Jews, had they seen this evil, would have received such a proselyte from the Gentiles? and when it was seen, whether any persons so practising would have been suffered amongst them? But, lastly, what was this personal sin of these godly persons? Was it any matter of God’s worship, any joining with a false church, ministry, worship, government, from whence they were to come, before they could constitute his true church, and enjoy his worship, ministry, government? &c.

Mr. Cotton concludeth this passage thus: “The church of Corinth had such as partook with idolaters in their idols’ temple, and was not this,” saith he, “touching of an unclean thing, and did this reject these members from church fellowship before conviction? and did it evacuate their church estate for not casting out such members?”

Answ. This was an unclean thing indeed, from which God calls his people in this place, with glorious promises of receiving them: and Mr. Cotton confesseth that after conviction any member, obstinate in these unclean touches, ought to be rejected; for, said he, did this sin reject these members from church fellowship before conviction?

And upon the same ground, that one obstinate person ought to be rejected out of church estate, upon the same ground, if a greater company or church were obstinate in such unclean touches, and so consequently in a rebellion against Christ, ought every sound Christian church to reject them, and every sound member to withdraw from them.

And hence further it is clear, that if such unclean touches obstinately maintained, as Mr. Cotton confesseth and practiseth, be a ground of rejection of a person in the church, questionless it is a ground of rejection when such persons are to join unto the church. And if obstinacy in the whole church after conviction be a ground for such a church’s rejection, questionless such a church or number of persons obstinate in such evils cannot congregate, nor become a true constituted church of Jesus Christ.

The greatest question here would be, whether the Corinthians in their first constitution were separate or no from such idol temples? and this Mr. Cotton neither doth nor can deny, a church estate being a state of marriage unto Jesus Christ; and so Paul professedly saith, he had espoused them as a chaste virgin to Christ Jesus, 2 Cor. xi. [2.]

Chap. XVII.

Mr. Cotton proceeds to answer some other allegations which I produced from the confession of sin made by John’s disciples, and the proselyte Gentiles before they were admitted into church fellowship, Matt. iii. 6; Acts xix. 18, unto which he returneth a threefold answer: “The first is grounded upon his apparent mistake of my words in a grant of mine, viz., such a confession and renunciation is not absolutely necessary, if the substance of true repentance be discerned. Whence,” saith he, “according to your own confession, such persons as have the substance of true repentance may be a true church.”

I answer, it is clear in the progress of the whole controversy, that I ever intend by the substance of true repentance, not that general grace of repentance which all God’s people have, as Luther, a monk, and going to, yea, publishing the German mass, and those famous bishops burnt for Christ in Queen Mary’s days; but that substance of repentance for those false ways of worship, church, ministry, &c., in which God’s people have lived, although the confessing and renouncing of them be not so particularly expressed, and with such godly sorrow and indignation as some express, and may well become: And indeed the whole scope of that caution was for Christian moderation and gentleness toward the several sorts of God’s people, professing particular repentance for their spiritual captivity and bondage; during which captivity also, I readily acknowledge the substance of repentance, and of all the graces of Christ in general.

In his second answer, Mr. Cotton saith, I “grant with the one hand, and take away with the other; for he denies it necessary to the admission of members, that every one should be convinced of the sinfulness of every sipping of the whore’s cup, ‘for,’ saith he, ‘every sipping of a drunkard’s cup is not sinful.’”

Answer. First he doth not rightly allege my words; for a little before he confesseth my words to be, that anti-christian drunkenness and whoredom is to be confessed of all such as have drunk of the whore’s cup, or but sipped of it. In which words I plainly distinguished between such as have drunk deeper of her cup, as papists, popish priests, &c., and such, as in comparison have but sipped, as God’s own people; who yet by such sipping have been so intoxicated, as to practice spiritual whoredom against Christ, in submitting to false churches, ministry, worship, &c.

Secondly, whereas he saith every sipping of a drunkard’s cup is not sinful:—

I answer: neither the least sipping, nor constant drinking out of the cup which a drunkard useth to drink in, is sinful; but every drunken sip, which is our question, is questionless sinful, and so consequently to be avoided by the sober, whether the cup of corporal or spiritual drunkenness.

Chap. XVIII.

Mr. Cotton. “Yea; but,” saith he, “the three thousand Jews were admitted when they repented of their murdering of Christ, although they never saw all the superstitious leavenings wherewith the Pharisees had bewitched them: and so no doubt may godly persons now, although they be not yet convinced of every passage of anti-christian superstition, &c.; and that upon this ground, that spiritual whoredom and drunkenness is not so soon discerned as corporal.”

[Answer.] I answer, it is not indeed so easily discerned, and yet not the less sinful, but infinitely transcendent, as much as spiritual sobriety exceeds corporal, and the bed of the most high God, exceeds the beds of men, who are but dust and ashes.

Secondly, I answer, the converted Jews, although they saw not all the leavenings of the Pharisees, yet they mourned for killing of Christ, and embraced him in his worship, ministry, government, and were added to his church: and oh! that the least beams of light and sparkles of heat were in mine own, and others’ souls, which were kindled by the Holy Spirit of God in those famous converts at the preaching of Peter, Acts ii. The true Christ now in his worship, ministry, &c. being discerned, and repentance for persecuting and killing of him being expressed, there necessarily follows a withdrawing from the church, ministry, and worship of the false Christ, and submission unto the true: and this is the sum and substance of our controversy.

Concerning the confession of sins unto John, he grants the disciples of John confessed their sins, the publicans theirs, the soldiers theirs, the people theirs; but, saith he, “it appears not that they confessed their pharisaical pollution.”

And concerning the confession Acts xix. 18, [19,] he saith, it is not expressed “that they confessed all their deeds.”

Answer. If both these confessed their notorious sins, as Mr. Cotton expresseth, why not as well their notorious sins against God, their idolatries, superstitious worships, &c? Surely throughout the whole scripture, the matters of God and his worship are first and most tenderly handled; his people are ever described by the title of his worshippers, and his enemies by the title of worshippers of false gods, and worshipping the true after a false manner; and to prove this were to bring forth a candle to the bright shining of the sun at noon day.

Chap. XIX.

Mr. Cotton. His third answer is; “But to satisfy you more fully, and the Lord make you willing in true meekness of spirit to receive satisfaction, the body of the members do in general profess, that the reason of their coming over to us was that they might be freed from the bondage of human inventions and ordinances, as their souls groaned under, for which also they profess their hearty sorrow, so far as through ignorance or infirmity they have been defiled. Beside, in our daily meetings, and specially in the times of our solemn humiliations, we generally all of us bewail all our former pollutions wherewith we have defiled ourselves and the holy things of God, in our former administrations and communions; but we rather choose to do it than talk of it. And we can but wonder how you can so boldly and resolutely renounce all the churches of God, for neglect of that which you know not whether they have neglected or no, and before you have admonished us of our sinfulness in such neglect, if it be found amongst us.”

Answer. I answer, with humble desires to the Father of lights for the true meekness and wisdom of his Spirit, here is mention of human inventions and ordinances, and defiling themselves and holy things of God in former administrations and communions, and yet no mention what such inventions and ordinances, what such administrations and communions were. “We rather choose to do it,” saith he, “than to talk of it;” which makes me call to mind an expression of an eminent and worthy person amongst them in a solemn conference, viz., What need we speak of anti-christ, can we not enjoy our liberties without inveighing against anti-christ? &c.

The truth is, I acknowledge their witness against ceremonies and bishops; but that yet they see not the evil of a national church, notwithstanding they constitute only particular and independent [congregations,] let their constant practice speak, in still joining with such churches and ministers in the ordinances of the word and prayer, and their persecuting of myself for my humble, and faithful, and constant admonishing of them, of such unclean walking between a particular church, which they only profess to be Christ’s, and a national [one], which Mr. Cotton professeth to separate from.

But how could I possibly be ignorant, as he seemeth to charge me, of their state, when being from first to last in fellowship with them, an officer amongst them, had private and public agitations concerning their state and condition with all or most of their ministers, and at last suffered for such admonitions to them, the misery of a winter’s banishment amongst the barbarians? and yet, saith he, “You know not what we have done, neither have you admonished us of our sinfulness.”

Chap. XX.

A third scripture which I produced was Haggai ii. 13, 14, 15, desiring that the place might be thoroughly weighed, and that the Lord might please to hold the scales himself, the prophet there telling the church of the Jews, that if a person unclean by a dead body touch holy things, those holy things become unclean unto them: and so, saith he, in this nation, and so is every work of their hands and that which they offer is unclean; whence I inferred, that even church covenants made, and ordinances practised, by persons polluted through spiritual deadness, and filthiness of communion, such covenants and ordinances become unclean unto them, and are profaned by them.

Mr. Cotton. Mr. Cotton answers, “your purpose was to prove that churches cannot be constituted by such persons as are unclean by anti-christian pollutions; or if they be so constituted they are not to be communicated with, but separated from. But the prophet acknowledgeth the whole church of the Jews to be unclean, and yet neither denies them to be a church truly constituted, nor stirs up himself or others to separate from them.”

Answer. I acknowledge the true constitution of the church of the Jews, and affirm that this their true constitution was the reason why they were not to be separated from: for being a national church, ceremonial and typical, their excommunication was either putting to death in, or captivity out of that ceremonial Canaan. Hence Shalmaneser’s carrying the ten tribes captive out of this land, is said to be the casting of them out of God’s sight, 2 Kings xvii. [18,] which was their excommunication.

Accordingly in the particular Christian churches, Christ Jesus cuts off by spiritual death, which is excommunication: or for want of due execution of justice by that ordinance in his kingdom, he sells the church into spiritual captivity, to confused, Babylonish lords and worships, and so drives them out of his sight.

Now from the consequent of this place in Haggai mine argument stands good; and Mr. Cotton here acknowledgeth it, that holy things may be all unclean to God’s people, when they lie in their uncleanness, as this people did. Those scriptures, Lev. xvi. and Num. xix., which discourse of typical and ceremonial uncleanness, he acknowledgeth to type out in the gospel the moral uncleanness either of dead works, Eph. v. 11, or dead persons, 2 Cor. vi. 14, or dead world, Gal. vi. 14. And in this place of Haggai, he acknowledgeth that God’s people, prince and people, were defiled by worldliness, in which condition, saith he, their oblations, their bodily labours, were all unclean, and found neither acceptance nor blessing from the Lord.

Therefore saith he afterward: “In the church godly Christians themselves, while they attend to the world more than to the things of God, are unclean in the sight of God; therefore the church cannot be constituted of such; or if it be constitute of such, the people of God must separate from them.” And, lastly, he saith, “the church of Christ and members thereof must separate themselves from their hypocrisy, and worldliness, else they and their duties will [still] be unclean in the sight of God, notwithstanding their church estate.”

Answ. What have I more spoken than Mr. Cotton himself hath uttered in this his explication and application of this scripture? As,

First, that godly persons may become defiled and unclean by hypocrisy and worldliness.

Secondly, while they lie in such a condition of uncleanness all their offerings, persons, labours, are unclean in the sight of God, and have neither acceptance nor blessing from him; but they and their duties are unclean in his sight, notwithstanding their church estate.

Thirdly, the church of Christ cannot be constituted of such godly persons, when defiled with such worldliness.

Fourthly, the church consisting of such worldly persons, though otherwise godly and Christian, the people of God must separate from them.

These are Mr. Cotton’s own express words which justify:

First, my former distinction of godly persons in their personal respect, between God and themselves; and yet becoming ungodly in their outward defilements.

Secondly, they justify my assertion of a necessity of cleansing from anti-christian filthiness, and communions with dead works, dead worships, dead persons in God’s worship, if the touches of the dead world, or immoderate love of it, do so defile, as Mr. Cotton here affirmeth.

Thirdly, if, as he saith, the church cannot be constituted of such godly persons as are defiled by immoderate love of the world, much less can it be constituted of godly persons defiled with the dead inventions, worships, communions of unregenerate and ungodly persons.

Fourthly, he justifies a separation from such churches, if so constituted, or so constituting; because though worldliness be adultery against God, James iv. [4,] yet not comparable to spiritual adultery of a false bed of worship, ministry, &c.

Chap. XXI.

Mr. Cotton proceedeth: “The second stumbling block or offence which you have taken at the way of these churches, is that you conceive us to walk between Christ and anti-christ. First, in practising separation here, and not repenting of our preaching and printing against it in our own country. Secondly, in reproaching yourself at Salem, and others for separation. Thirdly, in particular, that myself have conceived and spoken, that separation is a way that God hath not prospered; yet, say you, the truth of the church’s way depends not upon the countenance of men, or upon outward peace and liberty.”

Unto this he answers, “that they halt not; but walk in the midst of two extremes, the one of being defiled with the pollution of other churches, the other of renouncing the churches for the remnant of pollutions.”

This moderation he, with ingenuous moderation, professeth he sees no cause to repent of, &c.

Answ. With the Lord’s gracious assistance, we shall prove this middle walking to be no less than halting; for which we shall show cause of repentance, beseeching Him that is a Prince and a Saviour to give repentance unto his Israel, Acts v. 31.

First, Mr. Cotton himself confesseth, that no national, provincial, diocesan, or parish church, wherein some truly godly are not, are true churches. Secondly, he practiseth no church estate, but such as is constituted only of godly persons, nor admitteth any unregenerate or ungodly person. Thirdly, he confesseth a church of Christ cannot be constituted of such godly persons who are in bondage to the inordinate love of the world. Fourthly, if a church consist of such, God’s people ought to separate from them.

Upon these his own confessions, I earnestly beseech Mr. Cotton, and all that fear God, to ponder how he can say he walks with an even foot between two extremes, when, according to his own confession, national churches, parish churches, yea, a church constituted of godly persons given to inordinate love of the world, are false and to be separated from: and yet he will not have the parish church to be separated from for the remnant of pollution, I conceive he meaneth ceremonies and bishops, notwithstanding that he also acknowledged that the generality of every parish in England consisteth of unregenerate persons, and of thousands inbondaged, not only to worldliness, but also ignorance, superstition, scoffing, swearing, cursing, whoredom, drunkenness, theft, lying. What are two or three or more of regenerate and godly persons in such communions, but as two or three roses or lilies in a wilderness? a few grains of good corn in a heap of chaff? a few sheep among herds of wolves or swine, or (if more civil) flocks of goats? a little good dough swallowed up with a whole bushel of leaven? or a little precious gold confounded and mingled with a whole heap of dross? The Searcher of all hearts knows I write not this to reproach any, knowing that myself am by nature a child of wrath, and that the Father of mercies shows mercy to whom and when he will; but for the name of Christ Jesus, in loving faithfulness to my countrymen’s souls, and [in] defence of truth, I remember my worthy adversary of that state and condition from which his confessions say he must separate, his practice in gathering of churches seems to say he doth separate; and yet he professeth there are but some remnants of pollution amongst them, for which he dares not separate.

Chap. XXII.

Mr. Cotton. “Secondly,” saith he, “I know no man that reproacheth Salem for their separation, nor do I believe that they do separate; howsoever, if any do reproach them for it, I think it a sin meet to be censured, but not with so deep a censure as to excommunicate all the churches, or to separate from them before it do appear that they do tolerate their members in such their causeless reproachings. We confess the errors of men are to be contended against, not with reproaches, but the sword of the Spirit; but on the other side, the failings of the churches are not forthwith to be healed by separation. It is not chirurgery but butchery to heal every sore in a member with no other but abscission from the body.”

Answ. The church of Salem was known to profess separation, and was generally and publicly reproached, and I could mention a case wherein she was punished for it implicitly.

Mr. Cotton here confesseth these two things, which I leave to himself to reconcile with his former profession here and elsewhere against separation. First, saith he, if any reproach them for separation it is a sin meet to be censured. Secondly, the churches themselves may be separated from, who tolerate their members in such causeless reproachings. In these latter passages he seems, as in other his confessions and practices mentioned to be for it, sensible of shame, disgrace, or reproach to be cast on it.

I grant with him the failings of churches are not forthwith to be healed by separation; yet himself, within a few lines, confesseth there is a lawful separation from churches that do but tolerate their members in causeless reproaches.

I confess also that it is not chirurgery but butchery, to heal every sore with no other medicine but with abscission from the body: yet himself confesseth before, that even churches of godly persons must be separated from, for immoderate worldliness: and again here he confesseth they may be separated from, when they tolerate their members in such their causeless reproachings. Beside, it is not every sore of infirmity or ignorance, but an ulcer or gangrene of obstinacy, for which I maintained that a person ought to be cut off, or a church separated from. But if he call that butchery, conscientiously and peaceably to separate from a spiritual communion of a church or society, what shall it be called by the second Adam, the Lord Jesus, who gives names to all creatures and all actions, to cut off persons, them and theirs, branch and root, from any civil being in their territories; and consequently from the whole world, were their territories so large, because their consciences dare not bow down to any worship but what they believe the Lord Jesus appointed, and being also otherwise subject to the civil state and laws thereof.

Chap. XXIII.

Thirdly, whereas I urged a speech of his own, viz. that God had not prospered the way of separation, and conceives that I understood him of outward prosperity: he affirms the puritans to have been worse used in England than the separatist, and thus writes: “The meeting of the separatists may be known to the officers in court and winked at, when the conventicles of the puritans, as they call them, shall be hunted out with all diligence, and pursued with more violence than any law can justify.”

Answer. Doubtless the controversy of God hath been great with this land, that either of both have been so violently pursued and persecuted. I believe they are both the witnesses of several truths of Jesus Christ, against an impenitent and unchristian profession of the name of the Lord Jesus.

Now for their sufferings: as the puritans have not comparably suffered, as but seldom congregating in separate assemblies from the common, so have not any of them suffered unto death for the way of nonconformity to ceremonies, &c. Indeed the worthy witness Mr. Udall, was near unto death for his witness against bishops and ceremonies; but Mr. Penry, Mr. Barrow, Mr. Greenwood followed the Lord Jesus with their gibbets on their shoulders, and were hanged with him and for him, in the way of separation: many more have been condemned to die, banished and choaked in prisons, I could produce upon occasion.

Again, I believe that there hardly hath ever been a conscientious separatist, who was not first a puritan: for, as Mr. Canne hath unanswerably proved, the grounds and principles of the puritans against bishops and ceremonies, and profaneness of people professing Christ, and the necessity of Christ’s flock and discipline, must necessarily, if truly followed, lead on to and enforce a separation from such ways, worships, and worshippers, to seek out the true way of God’s worship according to Christ Jesus.

But what should be the reason, since the separatist witnesseth against the root of the church constitution itself, that yet he should find, as Mr. Cotton saith, more favour than the puritan or nonconformist?

Doubtless the reasons are evident: first, most of God’s servants who, out of sight of the ignorance, unbelief, and profaneness of the body of the national church, have separated and durst not have longer fellowship with it:—I say, most of them have been poor and low, and not such gainful customers to the bishops, their courts and officers.

That worthy instrument of Christ’s praise, Mr. Ainsworth, during some time, and some time of his great labours in Holland, lived upon ninepence per week, with roots boiled, &c. Whereas on the other side, such of God’s servants as have been nonconformists have had fair estates, been great persons, have had rich livings and benefices, of which the bishops and theirs, like greedy wolves, have made the more desirable prey.

Secondly, it is a principle in nature to prefer a professed enemy, before a pretended friend. Such as have separated have been looked at by the bishops and theirs, as known and professed enemies: whereas the puritans professed subjection, and have submitted to the bishops, their courts, their officers, their common prayer and worships: and yet, as the bishops have well known, with no greater affection than the Israelites bore their Egyptian cruel taskmasters.

He saith, “God hath not prospered the way of separation with peace amongst themselves, and growth of grace.”

Answer. The want of peace may befal the truest churches of the Lord Jesus [as] at Antioch, Corinth, Galatia, who were exercised with great distractions. Secondly, it is a common character of a false church, maintained by the smith’s and cutler’s shop, to enjoy a quiet calm and peaceable tranquillity, none daring, for fear of civil punishment, to question, object, or differ from the common road and custom. Thus sings that great whore, the anti-christian church, Rev. xviii. [7,] I sit as a queen, am no widow, see no sorrow: while Christ’s dearest complains she is forsaken, sits weeping as a widow, Lam. i. [1.] Thirdly, God’s people in that way, have sometimes long enjoyed sweet peace and soul contentment in England, Holland, New England, and other places, and would not have exchanged a day of such an holy and peaceable harmony for thousands in the courts of princes, seeing no other, and in sincerity seeking after the Lord Jesus. And yet, I humbly conceive, that as David with the princes, and thirty thousand Israelites, carrying the ark on the shoulders of the oxen, leaped and danced with great rejoicing, until God smote Uzzah for his error and disorder, and made a breach, and a teaching monument of Perez Uzzah, the breach of Uzzah: so in like manner all those celebrations of the spiritual ark or ordinances, which yet I have known, although for the present accompanied with great rejoicing and triumphing, yet as they have not been after the due order, so have they all met with, and still must, a Perez Uzzah, breaches and divisions, until the Lord Jesus discover, direct, and encourage his servants in his own due holy order and appointment.

And for growth in grace, notwithstanding that amongst all sorts of God’s witnesses some false brethren creep in as cheaters, and spies, and Judases, dishonouring the name of Christ Jesus, and betraying his witnesses: yet Satan himself, the accuser of the saints, cannot but confess that multitudes of God’s witnesses, reproached with the names of Brownists, and anabaptists, have kept themselves from the error of the wicked, and grow in grace and knowledge of the Lord Jesus, endeavouring to cleanse themselves from all filthiness both of flesh and spirit, and to finish holiness in the fear of God. I will not make odious and envious comparisons, but desire that all that name the name of the Lord Jesus may depart wholly and for ever from iniquity.

Chap. XXIV.

Lastly he addeth, “That such as erring through simplicity and tenderness, have grown in grace, have grown also to discern their lawful liberty in the hearing of the word from English preachers.”

Answer. I will not question the uprightness of some who have gone back from many truths of God which they have professed: yet mine own experience of four sorts who have backslidden I shall report, for a warning to all into whose hands these may come, to be like Antipas, Rev. ii. [13,] a faithful witness to the death, to any of the truths of the Lord Jesus, which he shall please to betrust them with:

First, I have known no small number of such turn to absolute Familism, and under their pretences of great raptures of love deny all obedience to, or seeking after the pure ordinances and appointments of the Lord Jesus.

Secondly, others have laid the reins upon the necks of their consciences, and like the dog licked up their vomit of former looseness and profaneness of lip and life; and have been so far from growing in grace, that they have turned the grace of God into wantonness.

Thirdly, others backsliding have lost the beauty and shining of a tender conscience toward God, and of a merciful compassion toward men, becoming most fierce persecutors of their own formerly fellow-witnesses, and of any other who have differed in conscience from them.

Lastly, others although preserved from familism, profaneness, and persecuting of others, yet the leaf of their Christian course hath withered, the latter beauty and savour of their holiness hath not been like their former; and they have confessed and do, their sin, their weakness, their bondage, and wish they were at liberty in their former freedom; and some have gone with little peace, but sorrow to their graves, confessing to myself and others, that God never prospered them, in soul or body, since they sold away his truth, which once they had bought and made profession of it never to sell it.

Chap. XXV.

Yea; but, saith he, “they have grown to discern their lawful liberty, to return to the hearing of the word from English preachers.”

Answer. Here I might engage myself in a controversy, which neither this treatise will permit, nor is there need, since it hath pleased the Father of lights to stir up the spirit of a faithful witness of his truth in this particular, Mr. Canne, to make a large and faithful reply to a book, printed in Mr. Robinson’s name, tending to prove such a lawful liberty.

For such excellent and worthy persons whom Mr. Cotton here intends by the name of English preachers, I acknowledge myself unworthy to hold the candle to them: yet I shall humbly present what Mr. Cotton himself professeth in three particulars:

First, concerning this title, English preachers.

Secondly, hearing the word from such English preachers.

Thirdly, the lawful calling of such to the ministry or service, according to Christ Jesus.

For the first, he acknowledgeth, that the ordinary ministers of the gospel are pastors, teachers, bishops, overseers, elders, and that their proper work is to feed and govern a truly converted, holy, and godly people, gathered into a flock or church estate; and not properly preachers to convert, beget, make disciples, which the apostles and evangelists professedly were. Now then, that man that professeth himself a minister, and professeth to feed a flock or church with the ordinances of word and prayer, he must needs acknowledge that his proper work is not to preach for conversion, which is most preposterous amongst a converted Christian people, fed up with ordinances in church estate. So that, according to Mr. Cotton’s confession, English preachers are not pastors, teachers, bishops, elders, but preachers of glad news, evangelists, men sent to convert, and gather churches, apostles, ambassadors, trumpeters, with proclamation from the King of kings, to convert, subdue, bring in rebellious, unconverted, unbelieving, unchristian souls to the obedience and subjection of the Lord Jesus.

I readily confess that at the pastor’s, or shepherd’s feeding of his flock, and the prophet’s prophecying in the church, an unbeliever coming in is convinced, falls on his face and acknowledgeth God to be there: yet this is accidental that any unbeliever should come in; and the pastor’s work is to feed his flock, Acts xx. [28,] and prophecy is not for unbelievers, but for them that believe, to edify, exhort, and comfort the church, 1 Cor. xiv. 3, 22.

I also readily acknowledge, that it hath pleased God to work a personal repentance in the hearts of thousands in Germany, England, Low Countries, France, Scotland, Ireland, &c., yea, and who knows but in Italy, Spain, Rome, not only by such men who decline the name of bishops, priests, deacons, the constituted ministry of England hitherto; but also by such as have owned them, as Luther remaining a monk, and famous holy men remaining and burning Lord Bishops. For all this hath been under the notion of ministers feeding their flocks, not of preachers sent to convert the unconverted and unbelieving.

This passage I present for two reasons; First because so many excellent and worthy persons mainly preach for conversion, as conceiving, and that truly, the body of the people of England to be in a natural and unregenerate estate; and yet account they themselves fixed and constant officers and ministers to particular parishes or congregations, unto whom they also administer the holy things of God, though sometimes few, and sometimes none regenerate or new born have been found amongst them; which is a matter of high concernment touching the name of the Lord Jesus Christ, and the souls of men. Secondly, that in these great earthquakes, wherein it pleaseth God to shake foundations civil and spiritual, such a ministry of Christ Jesus may be sought after whose proper work is preaching, for converting and gathering of true penitents to the fellowship of the Son of God.

Chap. XXVI.

The second thing which Mr. Cotton himself hath professed concerning English preachers is, that “although the word, yet not the seals may be received from them: because,” saith he, “there is no communion in hearing, and the word is to be preached to all, but the seals,” he conceives, and that rightly, “are profaned in being dispensed to the ungodly, &c.”

Answer. Mr. Cotton himself maintaineth, that “the dispensing of the word in a church estate, is Christ’s feeding of his flock, Cant. i. 8: Christ’s kissing of his spouse, or wife, Cant. i. 2: Christ’s embracing of his spouse in the marriage bed, Cant. i. 16: Christ’s nursing of his children at his wife’s breast, Cant. iv.:” and is there no communion between the shepherd and his sheep? the husband and his wife in chaste kisses and embraces? and the mother and her child at the breast?

Besides, he confesseth, that that fellowship in the gospel, Phil. i. 5, is a fellowship or communion in the apostles’ doctrine, community, breaking of bread, and prayer, in which the first church continued, Acts ii. 46. All which overthrows that doctrine of a lawful participation of the word and prayer in a church estate, where it is not lawful to communicate in the breaking of bread or seals.

Chap. XXVII.

Thirdly, concerning the lawful commission or calling of English preachers. Mr. Cotton himself, and others most eminent in New England, have freely confest, that notwithstanding their former profession of ministry in Old England, yea, in New England, until they received a calling from a particular church, that they were but private Christians.

Secondly, that Christ Jesus hath appointed no other calling to the ministry, but such as they practise in New England; and therefore consequently, that all other which is not from a particular congregation of godly persons, is none of Christ’s.

As first, a calling or commission received from the bishops.

Secondly, from a parish of natural and unregenerate persons.

Thirdly, from some few godly persons, yet remaining in church fellowship after the parish way.

Lastly, that eminent gifts and abilities are but qualifications fitting and preparing for a call or office, according to 1 Tim. iii. Tit. i. All which premises duly considered, I humbly desire of the Father of lights, that Mr. Cotton, and all that fear God, may try what will abide the fiery trial in this particular, when the Lord Jesus shall be revealed in flaming fire, &c.

Chap. XXVIII.

The close of his letter is an answer to a passage of mine, which he repeateth in an objection thus: “But this you fear is to condemn the witnesses of Jesus, the separate churches in London and elsewhere, and our jealous God will visit us for such arrearages: yea, the curse of the angel to Meroz will fall upon us, because we come not forth to help Jehovah against the mighty: we pray not for them, we come not at them, (but at parishes frequently); yea, we reproach and censure them.”

To which he answereth, “that neither Christ nor his apostles after him, nor prophets before him, ever delivered that way. That they fear not the angel’s curse, because it is not to help Jehovah but Satan, to withdraw people from the parishes where they have found more presence of Christ, and evidence of his Spirit, than in separated churches: that they pray not for them, because they cannot pray in faith for a blessing upon their separation: and that it is little comfort to hear of separated churches, as being the inventions of men; and blames them, that being desirous of reformation, they stumble not only at the inventions of men, but for their sakes at the ordinances of the Lord: because they separate not only from the parishes, but from the church at Plymouth, and of that whereof Mr. Lathrop was pastor, who, as he saith, not only refuse all the inventions of men, but choose to serve the Lord in his own ordinances. Only, lastly, he professeth his inward sorrow that myself help erring, though zealous souls, against the mighty ordinances of the Lord, which whosoever stumble at shall be broken, because whosoever will not kiss the Son, that is, will not hear and embrace the words of his mouth, shall perish in their way.”

Answer. However Mr. Cotton believes and writes of this point, yet hath he not duly considered these following particulars.

First, the faithful labours of many witnesses of Jesus Christ, extant to the world, abundantly proving, that the church of the Jews under the Old Testament in the type, and the church of the Christians under the New Testament in the antitype, were both separate from the world; and that when they have opened a gap in the hedge, or wall of separation, between the garden of the church and the wilderness of the world, God hath ever broke down the wall itself, removed the candlestick, &c. and made his garden a wilderness, as at this day. And that therefore if he will ever please to restore his garden and paradise again, it must of necessity be walled in peculiarly unto himself from the world, and that all that shall be saved out of the world are to be transplanted out of the wilderness of the world, and added unto his church or garden.

Secondly, that all the grounds and principles leading to oppose bishops, ceremonies, common prayer, prostitution of the ordinances of Christ to the ungodly, and to the true practice of Christ’s own ordinances, do necessarily, as before I intimated, and Mr. Canne hath fully proved, conclude a separation of holy from unholy, penitent from impenitent, godly from ungodly, &c; and that to frame any other building upon such grounds and foundations, is no other than to raise the form of a square house upon the keel of a ship, which will never prove a soul saving true ark or church of Jesus Christ, according to the pattern.

Thirdly, the multitudes of holy and faithful men and women, who since Queen Mary’s days have witnessed this truth by writing, disputing, and in suffering loss of goods and friends, in imprisonments, banishments, death, &c.—I confess the nonconformists have suffered also; but they that have suffered for this cause, have far exceeded, in not only witnessing to those grounds of the nonconformists, but to those truths also, the unavoidable conclusions of the nonconformists’ principles.

Fourthly, what is that which Mr. Cotton and so many hundreds fearing God in New England walk in, but a way of separation? Of what matter do they profess to constitute their churches, but of true godly persons? In what form do they cast this matter, but by a voluntary uniting, or adding of such godly persons, whom they carefully examine, and cause to make a public confession of sin, and profession of their knowledge and grace in Christ? Nay; when other English have attempted to set up a congregation after the parishional way, have they not been suppressed? Yea; have they not professedly and lately answered many worthy persons, whom they account godly ministers and people, that they could not permit them to live in the same commonwealth together with them, if they set up any other church and worship than what themselves practise? Let their own souls, and the souls of others seriously ponder in the fear of God, what should be the reason why themselves so practising, should persecute others for not leaving open a gap of liberty to escape persecution and the cross of Christ, by frequenting the parishes in Old England, which parishes themselves persecute in New England, and will not permit them to breathe in the common air amongst them.

Fifthly, in the parishes, which Mr. Cotton holds but the inventions of men, however they would have liberty to frequent the worship of the word, yet they separate from the sacraments; and yet, according to Mr. Cotton’s own principles, as before, there is as true communion in the ministration of the word in a church estate as in the seals: what mystery should be in this, but that here also the cross or gibbet of Christ may be avoided in a great measure, if persons come to church, &c.

Lastly, however, he saith, he hath not found such presence of Christ, and evidence of his Spirit in such churches, as in the parishes: what should be the reason of their great rejoicings and boastings of their own separations in New England, insomuch that some of the most eminent amongst them have affirmed that even the apostles’ churches were not so pure? Surely if the same New English churches were in Old England, they could not meet without persecution, which therefore in Old England they avoid by frequenting the way of church worship, which in New England they persecute—the parishes.

Upon these considerations, how can Mr. Cotton be offended that I should help (as he calls them) any zealous souls, not against the mighty ordinances of the Lord Jesus, but to seek after the Lord Jesus without halting? Yea; why should Mr. Cotton, or any desirous to practise reformation, kindle a fire of persecution against such zealous souls, especially considering that themselves, had they so inveighed against bishops, common prayer, &c., in Edward the Sixth’s days, had been accounted as great heretics, in those reforming times, as any now can be in these? yet would it have been then, and since hath it been, great oppression and tyranny to persecute their consciences, and still will it be for them to persecute the consciences of others in Old or New England.

How can I better end than Mr. Cotton doth, by warning, that all that will not kiss the Son, that is, hear and embrace the words of his mouth, shall perish in their way, Ps. ii. 12. And I desire Mr. Cotton, and every soul to whom these lines may come, seriously to consider in this controversy, if the Lord Jesus were himself in person in Old or New England, what church, what ministry, what worship, what government he would set up, and what persecution he would practise toward them that would not receive Him?

FINIS.

J. HADDON, PRINTER, CASTLE STREET, FINSBURY.