This, however, is a very partial and incorrect statement, as will appear from Mr. Rogers's own words. Speaking of the improper use made of his words by a certain writer, in favour of the peculiar sentiments of the baptists, he says, "If I were to answer that anabaptist, I should answer him silencio et contemptu, by silence and contempt. For why should I not? since in that very place of my "Sacraments, part i. p. 78, 79, where I confute those schismatics, he snatches my words from their own defence. My words are, 'I confess myself unconvinced by any demonstration of scripture for pædobaptism;' meaning by any positive text. What is that to help him, except I thought there were no other arguments to evince it? Now, what I think of that my next words shew. I need not transcribe them. In a word, this I say, though I know none, yet that is no argu ment for the non-baptizing of infants; since so many scriptures are sufficiently convincing for it. Therefore, this want of positive text must no more exclude infants, than the like reason should disannul the christian sabbath, or women from partaking of the Lord's supper." Mr. Rogers was a divine of great fame and usefulness in his day. He is classed among the learned writers and fellows of Christ's college, Cambridge, and styled a divine of vast parts.+

His WORKS.-1. David's Cost, wherein every one who is desirous to serve God aright may see what it must Cost him, 1619.-2. A Practical Catechism, 1633.-3. Naaman the Syrian, his Disease and Cure, 1642.-4. Matrimonial Honour, 1642.—5, A Treatise on the Sacraments.

JOHN COTTON, B. D.-This celebrated person was born at Derby, December 4, 1585, and educated first in Trinity, then Emanuel college, Cambridge, in the latter of which he was chosen fellow. He received some convictions of sin under the awakening sermons of the famous Mr. Perkins; but his prejudice and enmity against true holiness, and against this holy man's preaching, were so great, that when he heard the bell toll for Mr. Perkins's funeral, he greatly rejoiced that he was then delivered from his heart-searching ministry. The remembrance of this, when afterwards he became acquainted with the gospel, almost broke his heart. The ministry of the excellent Dr. Sibbs proved the means

* Marshall's Defence of Infant Baptism, p. 5, 6. Edit. 1646. + Fuller's Hist. of Cam. p. 92.

of his awakening, and of leading him to the knowledge of Jesus Christ; yet he laboured three years under the most disconsolate and painful apprehensions, before he experienced joy and peace in believing. After this important change, Mr. Cotton had to preach at St. Mary's church, when the wits of the various colleges expected a sermon flourishing with all the learning of the university; but, to their great disappointment and mortification, he preached a judicious and impressive discourse on repentance, shooting the arrows of conviction to their consciences. And though most of the collegians manifested their disapprobation, this sermon was instrumental, under God, in the conversion of the celebrated Dr. Preston, then fellow of Queen's college. From this time, the greatest intimacy and affection subsisted betwixt these two learned divines.

Mr. Cotton, upon his leaving the university, was chosen minister of Boston in Lincolnshire; but Bishop Barlow, suspecting him to be infected with puritanism, used his utmost endeavours to prevent his settlement. The learned prelate could openly object nothing, only "that Mr. Cotton was young, and, on this account, not suitable to be fixed among so numerous and factious a people." Indeed, Mr. Cotton had so much modesty, and so low an opinion of himself, that he at first agreed with his lordship, and intended to have returned to Cambridge; but his numerous friends, anxious to have him settled among them, persuaded the bishop of his great learning and worth, who at length granted his institution.*

Mr. Cotton met with a more favourable reception than could have been expected. From the convictions and distress under which he laboured, all the people clearly saw, that, instead of serving any particular party, his great concern for some time was about his own salvation. But, afterwards, the troubles in the town, occasioned by the arminian controversy, became so great, that he was obliged to use his utmost endeavours to allay them. .And he is said to have so defended the scripture doctrines of election, particular redemption, effectual calling, and the final perseverance of the saints, that, by the blessing of God upon his efforts, the foundations of ism were destroyed,

those disputes ceased, and 11

no more.t

Mr. Cotton married

Mather's Hist. of New E + Ibid. p. 17.-Clark's Liv

nets were heard of

ter to

Mr. James Horrocks, an excellent minister in Lancashire. On the very day of his marriage, it is observed, he first obtained that assurance of his interest in the favour of God, which he never lost to the day of his death. He therefore used to say, "The Lord made that day a day of double marriage.

This worthy servant of Christ having been about three years at Boston, began to examine the corruptions in the church, and to scruple conformity to its superstitious ceremonies. He did not keep his sentiments to himself. Whatever appeared to him to be truth, he freely and fully made known to others. Such, indeed, was the influence of his opinions, that nearly all the inhabitants of the town, it is said, espoused his sentiments, and became decided nonconformists. But complaints were presently brought against him to the bishop, and he was suspended from his ministry. During his suspension, his liberty was offered to him, with very great preferment, if he would have conformed to the ecclesiastical ceremonies, though it were only in one act. But he refused to pollute his conscience by the observance of such base, worldly allurements. He did not, however, continue long under the ecclesiastical censure, but was soon restored to his beloved work of preaching.

The storm having blown over, he enjoyed rest for many years; and, during the calm, was always abounding in the work of the Lord. In addition to his constant preaching, and visiting his people from house to house, he took many young men under his tuition, from Cambridge, Holland, and Germany. Dr. Preston usually recommended his pupils to finish their studies under Mr. Cotton. His indefatigable labours, both as pastor and tutor, proved a blessing to many. There was so pleasing a reformation among the people of Boston, that superstition and profaneness were nearly extinguished, and practical religion abounded in every corner of the town. The mayor and most of the magistrates were styled puritans, and the ungodly party became insignificant.

Mr. Cotton, after a close and unbiassed examination of the controversy about ecclesiastical discipline, was decidedly of opinion, that it was unlawful for any church to enjoin rites and ceremonies not enjoined by Jesus Christ or his apostles; that a bishop, according to the New Testament, was appointed to rule no larger a diocese than one

→ Mather's Hist. b. iii. p. 17.

congregation; and that the keys of government were given to every congregational church. The public worship of God at Boston was, therefore, conducted without the fetters and formality of a liturgy, or those vestments and ceremonies which were imposed by the commandments of men. Many of his people united together as a christian church, and enjoyed the fellowship of the gospel, upon congregational principles, "entering into a covenant with God and one another, to follow the Lord Jesus in all the purity of gospel worship."*

Mr. Cotton was a celebrated divine, and obtained a most distinguished reputation. The best of men greatly loved him, and the worst greatly feared him. For his great learning, piety, and usefulness, he was highly esteemed by Bishop Williams, who, when he was keeper of the great scal, recommended him to the king, and his majesty allowed him, notwithstanding his nonconformity, to continue in the exercise of his ministry. The celebrated Archbishop Usher had the highest opinion of him, and maintained a friendly correspondence with him. One of his letters, written by the learned prelate's request, dated May 31, 1626, is upon the subject of predestination. He was also greatly admired and esteemed by the Earl of Dorset, who kindly promised him, that, if he should ever want a friend at court, he would use all his interest in his favour. But, in the midst of all this honour and applause, his meekness and humility remained untarnished.

Mr. Cotton, having preached at Boston nearly twenty years, found it impossible to continue any longer. He beheld the storm of persecution fast approaching, and wisely withdrew from it. A debauched fellow of Boston, to be revenged upon the magistrates, for punishing him according to his deserts, brought complaints against them, together with Mr. Cotton, in the high commission court; and swore," That neither the minister nor the magistrates of the town kneeled at the sacrament, nor observed certain

* Mather's History, b. iii. p. 18.

+ Fuller's Church History, b. ix. p. 228.

Parr's Life of Usher, p. 338.

Clark's Lives, p. 220, 221.

When this vile informer first appeared before the commission, he complained only of the magistrates; and when the spiritual rulers said he must include Mr. Cotton, he replied, "Nay, the minister is an honest man, and never did me any wrong. But when they signified that all his complaints would be to no purpose, unless be included the minister, he swore against them all.-Mather's Hist. b. iii. p. 19.

66

ecclesiastical ceremonies." Bishop Land having got the reins of government into his own hand, by his arbitrary influence, letters missive were sent down to apprehend Mr. Cotton and bring him before the commission; but he wisely concealed himself. Great intercessions were made for him by the Earl of Dorset and others, but all to no purpose. This worthy earl sent him word, "That if he had been "guilty of drunkenness or uncleanness, or any such lesser crime, he could have obtained his pardon: but as he was "guilty of nonconformity and puritanism, the crime was "unpardonable. Therefore," said he, " you must fly for "your safety."* So it was undoubtedly from painful experience, that Mr. Cotton afterwards made the following complaint: "The ecclesiastical courts," said he," are like the courts of the high-priests and pharisees, which Solomon, by a spirit of prophesy, styleth, dens of lions, and mountains of leopards. Those who have had to do with them have found them to be markets of the sins of the people, the cages of uncleanness, the forgers of extortion, the tabernacles of bribery, and contrary to the end of civil government; which is the punishment of evil-doers, and the praise of them that do well."

As this holy and excellent divine had no prospect of ever enjoying his liberty in his native country, he resolved to transport himself to New England. Upon his departure from Boston, he wrote a very modest and pious letter to the Bishop of Lincoln, dated May 7, 1633, signifying his resignation of the living. Dr. Anthony Tuckney, afterwards silenced in 1692, who had for some time been his assistant, became his successor in the pastoral office. Mr. Cotton's resolution to remove into a foreign land was not hasty and without consideration: the undertaking was the result of mature examination, and founded upon most substantial reasons. He observed, that the door of public usefulness was shut against him in his own country; that our Lord commands his disciples, when they are persecuted

Mather's Hist. b. iii. p. 19.-While this pious, learned and useful divine was treated with great severity, persons guilty of drunkenness and other foul crimes, very common among the clergy of those times, were very seldom noticed. One instance, however, it may be proper here to mention. The mayor of Arundel, in the year 1634, imprisoned a clergyman for notorious drunkenness and misbehaviour, though he continued only one night under confinement. But, surprising as it may appear, the mayor, for this act of justice, was fined and censured by the high commission at Lambeth.-Huntley's Prelates' Usurpations, p. 164,

+ Massachusets' Papers, 249-251.

Palmer's Noneon. Mem. vol. i. p. 264.

&