m s^ sec S&dfiiksdtia Digitized by tine Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/publicationsof04narr r ^ SEP 15 m- PUBLICATIONS •'\ OF THE NARRAGANSETT CLUB, {First Series.) Vo L U M E IV rt' LIBRARY ) PROVIDENCE, R. I, MDCCCLXX. (R SUBSCRIBERS' EDITION, ONE HUNDRED AND SEVENTY COPIES. Entered according to an Act of Congreis, in the vear 1S70, By George Taylor Paine, FOR THE NARRAGANSETT CLUB, In the Clerk's Office of the Diftrift Court of the United States for the Dirtrift of Rhode Ifland. Providence Prefs Co., Printers. The members of the Narragansett Club defire it to be underftood, that they are not anfwerable for any opinions or obfervations that may appear in their publications ; the Editors of the feveral works being alone refponiible for the same. THE BLOODY TENENT YET MORE BLOODY. EDITED BY Samuel L. Caldwell EDITOR'S PREFACE. HE reply of Mr. Cotton to The Bloudy Tenent was publiflied in London, May 15, 1647.' It is a work of 195 pages, and is bound in the same volume with his Reply to Mr. Williatns his examiyiation, which was written earlier, and is inferted after it with a different paging. It is in feventy-nine chap- ters, criticifing and traverfing The Bloudy Tenent chapter by chapter, flopping however when it reaches Williams's ex- amination of The Model of Church and Civil Power, as Corton difclaimed any part in the compofition of that work, and therefore refufed to defend it. The nature of its argument may be gathered to fome extent from Wil- liams's rejoinder contained in the prefent volume, and now foj the firft time reprinted. In November, 1651, the author failed from Bofton,^ for England. His companion there, and probably on the voyage,3 was John Clarke of Newport, who was joined ' 3 Mass. Hiji. Coll. viii : 287. Williams, confidering the treatment ex- ^ His petition for permiflion to embark perienced by him in that colony only a there is in 3 Mass. HiJi. Coll. iv : 471. fliort time before." Palfrey, Hift. of N. '" Ido not think it likely that Clarke £. ii : 355. Yet Mr. Palfrey repre- came to MafTachufetts to embark with fents that Clarke went there and pro- B IV Editor's Preface. with him in an effort to fecure the repeal of Coddington's commiffion, and the confirmation of the Charter. It was also a part of Clarke's bufiness in England to make known the proceedings of the authorities of Maffachufetts in their treatment ot himfelt and his companion Obadiah Holmes, on their vifit to Lynn the previous fummer.' This he did in his /// Newes from Nenjo-Kiiglajid: or a Narrative of Ne'w-Ejiglatids Perfeaition. ^ As will be feen, Williams made ufe ot their case to give point to his argument. "In the fecond Moneth, 1652," according to the title- pages, Williams publiflied Rxperiments of Spiritual Life and Health, and The Hireli^ig Mifiifry None of Chrijis. Accord- ing to the Julian calendar, then in vogue, this was in April. On the tenth page of the Addrefs to Parliament, which precedes the following work, there is a reference to the war with Holland, which broke out in May, and which would therefore indicate that this book was not printed till after the other two. 3 In the " Epiftle Dedica- tory" to The Hirelmg Minifry, however, he fpeaks of his " late unwafhing of Mr. Cotton's wafliing of the Bloudy Tenent," as if it had already been publilhed. But it voiced fuch " treatment" in order to pro- cure a grievance to carry with him to England. On that theory, neither his fears, nor his refentments would have prevented his going to Boilon for the con- venience of failing with Williams. Be- fides, his fine was paid, he was liable to no charge, and he had made a propofition for a public difpute there three times, profef- fing his vvillingnefs " through the help of God to come from the Hand to attend it." Williams himfelf had fome queftion in regard to embarking at Bofton, feeing that he had been banifhed from the juris- diftion. He writes to John Winthrop, jr., "Being now bound refolvedly (if the Lord pleafe) for our native country, I am not certain whether by the way of the Englilh, (you know the reafon) or by the way of the Dutch." Knowles, Me- moir, 248. I See pp. 52, 53 infra. ^ 4 Mass. Hiji. Coll. ii. 3 p. 10 infra. This is alfo fuftained by an allufion to it in his firft letter to Mrs. Sadleir. "Since I landed, I have publilhed two or three things, and have a large difcourfe at the prefs, but 'tis controverfial." Elton, Lif, 89. I Editor's Preface. v appears by a marginal note to the Letter to Governor Endi- cott, which follows this treatife, that "this Rejoynder was fent to England long fince, and hoped to have been pub- liflied."! In the Table of Contents at the end of the Book, there is a fimilar ftatement : "This Rejoynder for- merly fent out of N. Eng. but not till now publiilied."^ As his reference to the cafe of Obadiah Holmes is inferted in the margin rather than in the text, at page 3 infra, it may be reafonably inferred that the treatife was written, and perhaps fent to England, prior to the date of Holmes's arreft, July 19, 1651. The title-page alfo fpeaks of the Letter to Endicott " as a Teflimony to Mr. Clark's Narra- tive," as if that had been already publifhed. The /// Newes vf2iS iffued, according to Mr. Savage, May 13,1652.3 When in England before, he had had the fervices of Gregory Dexter, efpecially in printing the Key; who was now living in Providence, and to whom Williams wrote under date of October 7, 1652, "It hath pleafed God fo to engage me in divers fkirmishes againft the priefts, both of Old and New England, fo that I have occafioned ufing the help of printer men, unknown to me, to long for my old friend. "4 He intimates that his intention had been to print with this an Examination of Cotton's Reply, which was printed with The Bloudy Tenent Wajhed, but that he was prevented by " fhreights of time, ' p. 505 infra. the elders, whofe answer or reply I yet * In 1650, Williams writes to John here not of, and pray you if you doe, to Winthrop, jr., " You may pleafe to re- intimate. 'Tis a controverfie wherein I member that I have bene large (in the am deeply engaged, of which you will Bloodie Tenent) in the difference be- (if God pleafej fee more." 4 Mass. tweene that land of Ifraell and all others. Hljl. Coll. vi : 282. It is in difcuffing of the modell. Mr. ' 3 Mass. Hijl. Coll. viii : 287. Cotton refers the anfwere to the reft of 4 Knowles, Memoir, 253. vi Editor's Preface. being conftantly drunk up by neceffary labours for bread for many depending on me, the difcharge of Engagements, and wanting helps of tranfcribing." As in the previous work, he prefixes an addrefs to Par- liament, in which praife and religious dehortation and appeal are mingled. The Editor has inferred from an allufion at the top of the tenth page, that this addrefs was written during the progrefs of the Dutch War, and after the confli6l between Blake and Van Tromp, May i8, 1652, arifing out of negledt in " ftriking of colours." In the original work the three addreffes with which it is pre- faced are not paged, are in (lightly different type, and were probably printed, and perhaps written, in England, after the remainder of the work had been put to press. The work is followed by a letter to Governor Endi- cott, in reference to the cafe of Clarke and Holmes, which furniflied fo pertinent an illuftration of the fub- jed: of the prefent dil'cuffion. This letter was apparently written in the course of a correfpondence with Endicott in regard to Indian affairs, and fent to him the previous fummer, fliortly after the events to which it refers.' Its ftyle feems more as if it were a continuation of the prefent treatife, or a formal addrefs, than a friendly let- ter. But as it is fpoken of as a " Copie," and begins with an allusion to another letter, or a previous part of this, it is moft reafonable to fuppofe that it was firft fent to Endicott, • Endicott writes to John Winthrop, Narraganfetts, Ninecroft and Mixam, ir., "Salem the 15, 6, 51. I have writ- that they will be peaceable with their ten to Mr. Williams an anfwer to his neighbour Indeans till their complaints letter you were pleafed to bring mee, be heard and anfwered, which I Ihall and I hope to fatisfaccon as much as lyes endeavour to efFeft the next general! in mee. And I heartilie defire that you Court." 4 Mass. Hiji. Coll. vi : 153, will labour with the Sachims of the Editor's Preface. vii and for immediate remonftrance, and was taken to England to be publiflied with this work, as adding force to it, and alfo to Clarke's own plea for the fame principle. Williams alfo adds, in an Appendix, an addrefs "to the cleargie of the foure greate Parties, viz : The Popifh, Pre- laticall, Prefbyterian, and Independent." This appears to have been written after his arrival in England, and proba- bly while this work was pafTmg through the prefs, as allu- fion is made to "Mr. Clark's Narrative," as "lately pub- liflied," which, as has been mentioned, was ilTued as early as the 13th of May, 1652. And in another fentence one hears the echoes of the guns in Dover roadftead five days later, when he fpeaks of " the Treacherous Dutchmen, who Capitulate of Leagues of Peace and Amitie, with their neighbor English, and in the midft of State Complements (fome fay, out of malicious wrath, others fay twas out of drunken Intoxications at the beft) thunder out Broad-fides of Fire and Smoake of perfecution."' The author, though engaged in a miffion which would induce him to conciliate the ruling powers, does not hefi- tate to fpeak very boldly, and to charge upon all of them complicity in the dodlrine and the practices he is alfailing. He arraigns the Independents, then the ftrong party, who through Cromwell were rifing to power, as guilty with all the reft, notwithftanding they were charged with being friendly to toleration. Other in- cidental references are to be noted. The laft page of the addrefs To the Reader, contains his confeffion of faith in • p. 526 ?/7/r■ Examined ; /« Spirituals j III. The Parliaments peniii/Jion of ] , ^-r i i -n>-/r *• n r ■ i lultihed. JJi entinv; Con ciences •' ; Alfo (as a Teftimony to M"' Claris Narrative) is added a Letter to Mr. Endicot Governor of the Majfachufets in A'. E. By R. Williams of Providence in New-England. London, Printed for Giles Calvert, and are to be fold at the black-fpread-Eagle at the Weft-end of Pauls, 1652. f2?fzf • *s? \^ \m IS* \m \^ \^ ■ \m 'k^ ^m '^^, TO THE MOST HONORABLE THE PARLIAMENT OF THE Common-wealth of England. Mojl Noble Senators, ;NE of the greatell Spirits, and as adtive as later times have yeelded, Charles the fifth, tired out with Affairs oi State, religns up all, and fits down to end his dayes in quiet Contemplation. I doubt not but many of your Honorable Heads J.^^ ^'"'' have telt the thorny Crown (ot thefe \-3iie years troa- laiours bles) (o Jharp, fo weighty, that your tired Spirits would"/''/ Lah- joyfully embrace, if not (with Charles the fifth) a''"''-'-'' totall Ceffation, yet like fome faithfull tired "Judge, (after fo long and troublefome a Teartn) at leaft fome breathing fhort Vacation.' ' The Long Parliament had exilled his arrival in England, and probably fince Nov. 3, 1640. Of courl'e it had under the conllraint of the viftory at changed, and in tatX had been greatly Worceller, Cromwell's " crowning mer- reduced in that time. Williams perhaps c\," that at the end of three vears it law the figns of its coming diiToIution. would give way to a new Parliament, to It had voted Nov. 18, 1651, jull before be feafonably fummoned. But Crom- 4 To the High Court of Parliament. Although I dare not (as to Rnglands peace and fafety) admit delires of your Totall Cejfation, or long 'vacation : yet common Gratitude for fuch incompa- rable labours, expences, hazards, &c. from whence the God of heaven hath vouchfafed fuch rare and incom- parable prefervations, deliverances, enjoyments, &c. I fay common gratitude cannot onely wifh you heartily & pray for earnertly your eternal Rejl, and moll: joy- tull Harveji in the Heavens, but also, all the poffible breathing hours, and cool retired /Z'^f^/cj" of Contempla- tion and felf-enjoyment amidll the fcorching Travels [travails] (^i lb many vexing and tedious AElions. You cannot (ever renowned Patriots) but like fome grave Commanders oi Fleets and Armies, who have brought their Ships and followers through tempellu- ous Jiorms and bloody yi^^/j, to joyful Keji and Har- bours\ You cannot but look back with Admirings, with Praifings, with Refolvings to call; you Crowns, and Heads, and Hearts, and Hands, (for the remain- ing Minutes of the (hort Candle of your life) at his Feet; in whofe moll: High and moll: gracious Hands have all your Breaths and ivayes been. In the review of the multitude of your Agings and Sufferings, your Battells and ViBories, Dangers Two Subji- ^^^ Deliverances, you cannot, (no man can) but ^d'^^//^f "obferve and fee (a naked) Arm from Heaven fight- Parlia- ing for you, but moll: efpecially lince the times and mem to the ^Qm-gs you gratified the moll High Eternall King of Kings. Kings (now more then ever Englands King) with well finiflied it before that, difl'olving it Charles Y. abdicated Oft. 15, 1555, by force April zo, 1653. Guizot, Crom- retiring to Yutte, in Spain. Robertfon, well and Eng. Commonwealth, i: 315- Life, ije., iii : 201 ; Stirling, Cloijler 318. Life of Charles the Fifth. To the High Court of Parliament. 5 thefe two famous Subjidies (if I may in humble Reverence lb call them.) The firft, of Mercy and Moderation to the poor Tke firji opprelied Confciences of the EngliJJj Nation, amidft " -'' ^' the throng ot which he gracioufly will, yea he hath acknowledged, that fome of his own dear Children (the Sonnes and Daughters of the God of Heaven) have been relieved and fuccoured by you. The fecond your high and impartiall drawing ^^I^f/V""'^ the Sword of fujiice upon the great and highejl offend- ' " ors :' Since which two wonderfull Sublidies, the moft wilfully blind muft be forced to fee the glorious Goings of the God of Heaven with your Councels and Armies, and the difcharge of his holy promife in hon- ouring you, who have fo highly, (in lb rare and unpar- alleld Travels [travails] and Hazards) honored him. Concerning the firft of thefe Subjidies, I was hum- bly bold fome tew yeares lince, to prefent you with a Conference between Peace and Truth, touching a moft bloudy Murtherous Malefa£lor, the bloody The Bloody Tenent of Perfecution for caufe of Conjcience : (a Tenent a notorious and common Pyrate, that takes and robbs, """"'"' ^ . . . Pyrat. that fires ^ndjinkes the [Spirituall Shipps and Vejfels) the Confciences of all men, of all forts, of all Religions and Perfwafions whatfoever. ' One of the firll afts of this Parlia- he was brought to trial, and was be- ment had been to impeach the Earl of headed Jan. lo, 1645. Neal, Hijiory of Strafford, Nov. 18, 1640. He was ex- Puritans, i: 501-526, gives an abftraft ecuted May 12, 1641. McDiarmid, ^/7/. of the trial. Charles I. was beheaded State/men, 391. Archbifhop Laud was by order of a High Court of Juftice con- fent to the Tower March i, 1641, un- ftituted by this Parliament, Jan. 30, 1649. der articles of impeachment for high Clarendon, HiJ}. of Rebellion, v: 2387; treafon. Thefe were not followed up Guizot, Eng. Revolution, i, 450. for a long time. But in March 1644, To the High Court of Parliament. Mr. Cot- tons Reply. The fir ft Petition. Difference hetweenthe Piety and Mercy, and State-ne- ceffity of granting It hath pleafed Mafter Cotton, (a Man incompara- bly too worthy for fuch a fervice) to attempt the walhing ot this bloody Tetient, (as hee Tpeakes) in the blood of the Lamb Christ Jesus (though one part ot the Conference, to wit, the Examination of a N. Englijh Model! oi Church and Civill Power, he leaveth to the wa(hing of fome other of the N. Eng- lijh Minijlers, the Authors of that Modell, of whofe wajhings as yet I have not heard of:)' This prefent difcoLirfe prefents your Honours with the fecond part ot the Conference between Peace and Truth, and hath examined Mr. Cottons Reply and wajhings. I fumme up the multitude of my 'Thoughts touch- ing your Honours Co?tJideration of this point, in thefe three moll humble Petitions. Firft, I moft humbly and earneftly beleech your Honours to mind the Difference between State Necef- Jity of Freedome to different Conjdences, and the Equity and Piety ot luch a Freedome. State Policie and Necefsity of Affairs drew from great Conjiantine (with his Colleague Licinius) that famous Ediff of Freedome to all mens Conjdences, whom yet afterward he perfecuted :' But a Succefor of his (of late years) Maximilian the fecond, comes ■ Cotton gives but one chapter to his confideration at \^'illiams's examination of the Model, protefting that he was not the author of it. He lavs, " But where- fore doe I put my Side into the Harveft of my Brethren : my Brethren, who penned that Modell, are richly turniftied bv Chrift with ability to defend it. I therefore leave it to them, whom it chieflv concerneth, to maintaine the Truth, which themfelves have witneiled in that Modell." Bloudy Tenent Wajhed, 195. - " Either in the ipring or I'ummer of 3 1 2, Conllantine, in conjunftion with his eaftern colleague, Licinius, had pub- lifhed an edift of religious toleration, now not extant. Soon after, in January, 313, the two Emperors iifued from Mi- lan a new edift (the third) on religion. To the High Court of Parliament. y neerer the Life of the Bujinejfe, when he conicitn- f''"'^°'" " tioufly profeft in a folemne Speech to the Bifhop o£j-J"/„^J"' Olmuts in Bohemia, There is no Jin ordinarily greater Conjlan- againji God, faid he, then to uje violence againjl the tines and Consciences of men.^ _ ^ _ ^^^^f" Your Honours will find (it the Father ot Spirits compared, pleafe to fpare you time and Spirits, to mind this Caufe and Controver/ie, that all violence to Confcience turns upon thel'e two Hinges. Firft, of Refraining from that worjhipping of a God Two wayei or Gods, which the Confciences of men in their refpec- "/ "Pf^fi- n ■ 111 11 \ii- 1 '"S '■""' tive worlhips (all the world over) believes to be true, faence in Secondly, of Conf raining to the praBifng or coun- Religion, tenancing of that whereof their Confciences are not perfwaded. * In the praBice of both thefe, the Hifories of our own Nation will tell us (befides the forraigne) how Jloarp and zealous the flrongef Swords of England have ever uf'd to be. And yet of the praftice of both, what a Propheti- 'Yhe call pafage oi our late troubles and King, did the ^"'^ King forefaid Maximilian expreiTe to Henry the third off^l^jj^ff France, (in his palTage from Poland to France to claim to oppreffe the French Crown) to this effedl, Sir, remember that '^^ '"'"'" when men think to get Heaven by ufing violence to,,;^^^^ „„ the Confciences of men, they oftentimes lofe that >"?// <"■'•''- ftill extant both in Latin and Greek, in ' Maximilian II. (i 527-1576) became which, in the fpirit of religious eclecti- Emperor in 1564. His fentiments and cifm, they granted full freedom to all ex- his afts were all in favor of toleration, ifting forms of worfhip, with fpecial ref- although he adhered to the Catholic erence to the Chriftian." SchafF, Hift. of Church. Coxe, Houfe of Aujlria, ii: 19, ChriJTn Ch. ii : 29 ; Neander, do., ii : 1 2, 62. 1 3 ; Milman, Hift. o^ChriJiianity, ii : 3 56. 8 To the High Court of Parliament, Jio" "f '^'^ which they might peaceably have kept on Earth.^ ''him and Some have laid that worldly poHcie perlwaded, as well bis. as State-necejsity compelled the States ot Holland to The Bijh- 2, prudent permiffion of different Confcie?ices.' And 'P^kild the ^Y^^^ the faid State-policie perlwaded" Ibme Dutch to willi that England might not tolerate, lealt a permif- Hollands lion of Conlcience in Efigland Ihould break down po/uy. [\^Q Bridge and PaJJ'age into their parts of Freedome in caufes of Confcience. The per- Thofe prudent and profperous States have gone mifion of f^j. (though driven by Sbanilh perlecution) to it) in ;';7.//o//aW. takmg orr the yoak rrom the necks or Dutch &c Eng- lifh, French yea, Popijh & feisnip? confciences. For all which (though but Mercy, though but Juftice and humanity to fellow mankind) he that runs may read the truth of Gods never failing Promijes, Blejfed are the Mercifull for they fliall obtain Mercy. Gods won- Their own Chro?iicles tells us ot a wondertull walk /U" go- of the God of Heaven between three of their moll trigs tn . _,.._,.,„ Holland eminent Towns or Cities, Firlt Stafore was the won- from Sta- drous Wealthy City, their golden Citie, til a proud done' iy Wealthy, Merchants widow, caufed a whole (hips load- Pride and ing of wheat (which her fhip brought home and fhe unthank- (Jefpifed) to be thrown over into the Harbour, which fulnefs, / - 1 1 A • 1 r i i /--. i (with other Accidents or water and weather, Gods molt righteous providences) lb choak'd up the Haven, that Velfels of Burthen durft never frequent that Citie (by this occalion) moll wondroully impoverilh'd lince. ' Coxe, Houfe of Auftria, ii : 29; by Sir William Temple, in his Obferva- Wraxall, /////. of France, ii : 129, I 3 1. tions on the Netherlands, Works, i: 61. ^ The eftefts of toleration upon the See alio McCullagh, Indujiriai Hijiory of profperity of Holland are well treated Free Nations, ii: 299. To the High Court of Parliament. g From St afore God carries all the Shipping and wealth ^^ En- to Enchuyfn, whofe Zealous, over-zealous and furious ^^/Z^/iy Clergie provoke the Civil Magiftrates to perfecute ^-^-^ ^/oo^/ji dijjenting, non conforming confciences : Amongft the p^^^J "■' reft 'tis rare (if ever) that the moft glorious Son of tio„: God himfelf efcapes. From Knchuyfn therefore (a Den of perfecuting From En- Lyons, and mountain of Leopards)' the perfecuted fled ^''"^/'" '" to Affijlerdatn, a poor fifhing Town, yet harborous dan,^^^,y-^^ and favourable to the fying, though dillenting con- '<> its pre- fciences : This confluence of the perfecuted, by Gods-''"j !^ ' n ■ ■ -111 ni and glory, moft gracious coming with them, drew V>oats, drew by mercy to Trade, drew Shippi?ig, and that fo mightily in fo Ihort '*'" ^''Z^" a time, that Shipping, Trading, wealth, GreatneJJ'e, Honour (almoft to aftoniftiment in the Eyes of all Europe, and the world) have appeared to fall as out of Heaven in a Crown or Garland upon the head of that poor Fifher Town. O ye the prime of Englifh men and Englifh worthies, whofe fences have fo oft perceived the everlafting Arms of the Invincible and Eternal King, when your Ships Hold hath been full with water, yea with Blood, when ftorms without, fires and mutinies within, when (he hath beaten upon fome Rocky Hearts and pajfa- Engiands ges, as if ftie would have ftaved and fplit into a thou- fi't &°' fand pieces ; yet this fo neer ftav'd, fo neer fired, fo hour. neer fplit, foundred, finking Nation, hath the God of Heaven (by your moft valiant and carefull hands) brought fafe to Peace her Harbour ! Why now fliould any duty pofllble be impoffible ? yea, why not impof- fibilities pofllble ? Why ftiould your Englifh Seas con- ■ Song of Solomon, iv : 8. 1 o To the High Court of Parliament. Striking ?/'tend with a neighbour Dutchman for the motion of CnlfiUr - a piece ot SM,' &c. and not ten thoufand fold much more your EngUJh Spirits with theirs for the Crown of that State-piety and Wifdome which may make your faces more to flmie, not only with a common luftre after a Dutch Prefident, [precedent] but (if it be the holy will of God, and I humbly hope it may be) with a glory far tranfcending all your faireft neigh- bours Copies. The States of Holland having fmarted deeply, and paid fo dearly for the purchafe of their freedomes, reach to the neighbour Nations and the world, a taji of fuch their dainties. And yet (with due reverence to fo wife a State, and with due thankfulnelfe for The ^/''w mercy and relief to many poor opprelled Confciences) let to I'nk ^ ^^y t^^'^i'' Piety nor Policie could ever yet reach fo in the mat-izx, nor could they in all their School of VV^arre (as '"'•' ^^"^" their Countries have been call'd) learn that one poor fcience. Lejfon oi icHxng abfolutely the confciences of all men free. 'Tis true, they vouchfafed to the Papifts and Ar- minians the liberty (as I may fo fpeak) of the prifon, and fometimes to go abroad (as I may fay) with a ,. Keeper, &c. But why fliould not fuch a parliament abfolute ^s Efigland never had, (and who knows whether ever freeJome to wiW the like) why fliould not the piety and policie ' May 18, 1652, the Dutch Admiral, own waters. This led to a bloody en- Van Tromp, with a fleet of fortv-two gagement, which precipitated aftual war veflels came into the roadftead at Dover, between the Commonwealth and Hol- where Blake lay with a fmaller fleet, land. Hume, ////?. of England, vii : 220. The Dutch .Admiral neglefted or delayed This indicates that this work was pub- to ftrike his topfails and flag as England liftied later in 1652 than May. required of foreign men-of-war in its To the High Court of Parliament. i i of fuch State/men out-lhoot and teach their Neigh- ^''^''>', """^ hours, by framing a fafe communication of freedome ^^^^^^/"^^ of Confcience in worfhip, even to them to whom with tiaiiy. good fecurity of Civill peace) it is as due as to any other Confciences or Worfhippers in the World) the Papijis and Arminians themfelves. Of the Piety and ^reedome Policie of fuch a freedom I have difcourfed \\\q>x&°-^ J'P^ 1 1-1 r ■ r r /^i • o- i- t\ t conlciences. largely in the anlwermg oi lome Objections or Mr. see Chap. Cotton in Chapter 59. of this Book : and proved that 59. f""^ fuch a freedom of the Confcience of each member^^^l"^"' of the Commonweal, and fuch a Commonweal as EnglaTids now is, efpecially, cannot in all probability prove fo dangerous and prejudiciall as many do imagine and difcourfe, but contrarily many wayes prove beneficiall, and marvelloully advantageous. Your Honors know what bloody bickerings and bloodfheds have been in later times in Germany, in the Low-Countries, in France, in England, in Polonia, in Hungaria, Bohemia, Tranjilvayiia, &c. about the Freedome of mens Confciences and Worfhip ? The God of Heaven may alfo pleafe gracioully to remember you, that it hath been the fatall errour of all Reformers that England or other States have feen, OIJ images to doe as the Portugals did in the Eajl-Indies, who^''^^'^""'"' '^ , *^ . and nczv pull'd down the Images of the Pagans whom they fet up. conquered, and fet up their own Images of Portugall in their ftead and places.' ■ The Portuguele through the great efpecially Father Nobili, carried this to Albuquerque took poffeirion of Goa in excels, until it was checked by the briefs 1503. It became a great focus of profe- of fuccellive Popes. ^znke,HiJ}. of Popes, lytifm, and hundreds of thoufands of con- 302,- Nicolini, Hiji. of Jefuits, ^6-\2i. verts were made. But fuccefs came in a See alio Hough, Hijl. of Chrijlianity in great meafure by conformity to exifting India, ii : 248 ; Tennent, Chrijlianity in pagan praftices. Later, the Jefuits, and Ceylon, 14, 20. 1 2 To the High Court of Parliament. It is agreed on all hands that fubfcribe to one God, that his worfhip is but one, and that all befides that All Images QT^Q tfue GoD, are idols, and all worrtiip befide his mujl down. , . \ y si \ ^ r own (but one) are Images : And you know the nery jealoufie of the Eternal! will not ever endure an Im- age (though never fo fair) his Rivall : Hence in the many former Changes of eftates, and State-ivorjhips (by Gods jufl: and jealous permilTion) the childrens work hath been to tumble down their fathers build- ings. Nor can your moft prudent Heads, and potent Hands polTibly ered: that Fabrick, which the next Age (it may be the next Parliafnent) may not tumble down. And yet fo may the God of Heaven fo pleafe to guide you in the high matters that concern the worjhip oi God, and the Confciences of men, that (what ever be the prefent or future confequences) your own Confciences may reap the joyfull harveft ot their pre- fent and eternall Requiems. The Pope, the Turk, the King of Spain, the Emperour, and the reft of Perfecutors, build among the Eagles, aud the Starres,' yet while they pradlice violence to the Souls of Men, and make their Swords of Steele Corrivals with the two-edged Spirituall Sword oi the Sonne of God : the Ba/is ot their Higheji Pillars, the Foundation of their glorious Palaces, are but DroJJe and Rottennejfe. And however in our poore Arithmeticke, their Kingdomes Number feem great, yet in the onely wile account of the Eternall, AU violent ^^^^^ Ages are but Minutes, and their fhort Periods cour/es are neer accomplifhed ; for herein the Maxime is moft ■ "Though thou exalt thyfelt" as the the liars, thence I will bring thee down, eagle, and though thou fet thy neft among faith the Lord." Obadiab, 4. To the High Court of Parliament. 1 3 true, (in the matters of Religion- and Confciences o^""'ft men, efpecially:) the violent motion muft break. But Light from the Father of Lights hath fhined on your eyes : Mercy from the Father of Mercies hath foftned your breafls, to be tender of the tender- ell: part of Man, his Confcience : for indeed there is no true Reafon of Policy or Piety (as this Difcourfe -j-^^ ^^ difcovereth) why that man that will fubfcribe (and/o/- CivUl give allurance for honeft meaning) to that moft pru- ^"S^s^- o ... ^' . * tnent of dent Aft ot Civill Engagement,' (what ever his Qovi- gnat ne- fcience be) fhould be depriv'd and rob'd of the lib- '■'#0'- erty of it, in Spirituall and Religious matters. I have (I fear) been long in my firft Petition, my fecond fhall be brief, is this. I moil: humbly and earneftly befeech your Honours The fecond in all the llraits and difficulties which yet you are ^""°"- to paffe (concerning this great point of mens Con- fciences, or other high affairs) fteere carefuly off from one funk Rock, on which fo many gallant Vef- fels have mifcarried. This Rock lies deeper then others, and feldom hath appeared but at fome Dead- low water, when the moil: high Judge of the whole world reckons with Men or States, in low conditions and debafements. I humbly beg from God the gracious continuance of his mighty Angels guard about your fitting, to preferve your Honours from the flames of Wars abroad, and from fuch llames at home : from Rifngs, ' This was a part of the legiflation by and faithful to the Commonwealth of which the authority of the Government England, as the fame is now eftabliihed of the Commonwealth was to be eftab- without a King or Houfe of Lords." liflied. It was adopted Oft. ii, 1649, Parliamentary Hijiory, iii : 1334. and required every fubfcriber to be " true 14 To the High Court of Parliament. Worldly wifdome in ftraits a moft dan- gerous rock. The third Petition. Souljhip- torack. from Tumults, from Mutinies, from Pijlols, from Stabs, from Powder-plots, from Poyfon, ^c. but above all, from your own Wijdoms and Policies in llraits and difficulties. The holy Hiftory tells, that on this Rock (in a State rtrait) ftrook the great Statift "Jeroboam, to the ruine of himfelf and his pollerity. On this Rock fplit that famous and zealous Re- former Jehu. This pluckt the Crown from Sauls high head, when his own wifdome in llraits made him prefump- tuous about the worfliip of God. This pluckt off the Crown, and pluck out the eyes of Zedekiah, when in a ftrait he trulled not in God, as Solomon fpeaks, but leaned to his own underftand- ing for his fafety. To which purpofe my third Petition is, that in the midft of fo many great Negotiations oi Jujlice, of Mercy to the Bodies and Eftates, or Spirits & Con- fciences of fo many thoufands and ten thoufand, you forget not to deal jujily, & to Ihew mercy to your felves : Oh how lamentable and dreadful wil it prove, if after all your high Employments (as the State- Agents & FaSiors for the Conwionweall) it in the midlt ot all your cares and fears, and tollings about the Souls and Confciences and Jalvations oi others, your own moft dear and pretious felves make an eternal Jhip- wrack ? Your Honors know, that although men have chofen and cull'd you out as wife and noble, yet God hath not chofen (if Paul fay true) many wife and noble to eter- nall life and blejfednejfe. To the High Court of Parliament. 1 5 Who can love and honor you, and not cry to the God of Heaven for you, and to your felves for your felves : Be not fo bufie about the Earthly eftate, no nor the Heavenly eftate of others, as to forget to make fure your own vocation and eleBion, & to work out your own J alv at ion with fear and trembling. Oh let not this bold cry offend, and though offend, yet let it throughly awake your nohXcfpirits to know your dangers & hindrances (more then other mens) ^''^^^'';f from a world of diJlraSlions from without, from pfide^-^^^^'^J^^^ & f elf -confidence from within, from the flatteries of fuch who (hoping for rewards & morfels from you) proclaim abroad (that you may hear it) O bleffed Chrif- tian Magijirates, Chrijiian Kings & ^eens, Chrijlian States, Chrijlian Parliaments, Chrijlian Armies, fo lull- ing your pretious fouls into an eternall Jleep. I need not remember your Honours of that moft wonderful y««;«^ totalis ot all the cartings up of Solo- ?nons choice particulars (his wifdom, works, riches, peace and pleafures,) Vanity and vexation oi fpirits. I need not remember you of that wonderfuU Confefsion Wonder- of Philip the z""^ of Spain (neer his laft) to his fuccef- A^^ '^<'"- "for and fon Philip the 3^ to this effed: : I have had^f;';^^^ "and expended (about the time ot thefe 30 years) 594. Kings. " millions of Treajure, and yet gained nothing for my " felf but heart forrow, and vexation of Spirit.^ Your ■ Watfon, Hiftory of Philip II., 440. the prodigious annual amount of fixteen Gayarre, Philip II., of Spain, 2-1 I. millions of dollars. He carried on a vaft Mr. Motley gives a detailed account of war without interruption during the the death of Philip II. Hiji. of Ncth- whole of his forty-three years reign, and erlands, iii : 503-511. He fets a low in fo doing is faid to have expended a eftimate on what was then confidered his fum total of feven hundred millions of enormous revenue. He fays: "His in- dollars — a rtatement which made men's come was eftimated by careful contem- hair Hand on their heads. Yet the porary ftatefmen at what feemed to them American Republic during its civil war 1 6 'To the High Court of Parliament. own obfervant eyes and ears (in the late moft won- derful! changes and toflings of all affairs and things) cannot but read a thoufand hcBures to your moft ferious midnight and morning Thoughts of the moft certain uncertainties of Friends, Treafures, Revenues, Armies, Forts, Magazines, Caftles, Ships and Navies, Crowns and Lives. Why then ftiould your renowned ivij'doni & pru- dence excel the folly of others as much as light excel- leth darknejs, in fearching of the root and caufes of True matters, in fore-feeing Events and Confequences, in w'Mme. '^'^^^^'^Z Monies and Armies, in choofing Agents, in framing Laws, in managing great affairs at home & abroad, in difcovering plots, in preventing dangers, & finall overthrows by fure retreats, &c. If yet, alas, that wifdome make not out a faving difcovery of the moft holy and only wife, the Alpha & Oniega, the lirft of caufes and laji of Ends (in whofe hand is all your breath and ways:) in V2.ii\ng fpiritual fupplies again ft your fpiritually devouring adverfaries, in dif- covering their methods, defgnes, deceits, in preventing that (that) fatall overthrow, and eternall defeat [reme- dilefs, hopelefs) where the worm never dies, and the fire never goes out ? The onely O why ftiould your renowned valors fo glory in va our or ^^ conqucft of Cities, Cajiles, Ships & Armies, if dize. your felves are led captive in the Ipiritual chains of lujls &c pafsions, a more lamentable, and more to be deplored objedt, then the poor eft y/^'y^j in the Spanifi aud Turkifi Gallies. to reprefs the infurreftion of the flave- Empire in time of profound peace fpends holders, has fpent nominally as large a half as much annually." iii : 519. fum as this every year; and the Britifh To the High Court of Parliament. 1 7 What (hall avail your admired diligence and a£livity in managing & quick difpatching fo many and fo high affairs, by day and night, catching hold of ■iW'True and occafions, redeeming all opportunities, improving all^-^^^"" advantages, if you lofe the fair Gales, and oreflip and fleep away the pretious and ineftimable feafons and calls, and knocks and offers of your own eternal Mercies ? What boots your exemplary and impartiall jujiice on fo many and fo high Delinquents, if your own 'Vrue juf- bofomes are found traiterous to the State of Heaven,'"^. "" ^ rebellious to the King, to the God oifpirits, and if in „^y}, that moll: high Court of fujlice from Gods moft dreadful tribunal you hear that thunder (which oh that you may never hear) Go ye curjed, &c. [Matt. XXV : 41 .] 'Tis true your mercies have been eminent to the poor, to the opprelfed, to the captive, to the maimed, to the wounded, to the fatherlefs, widows, &c. But^^^^'^'^^y will you now be cruel to your felves, incompaffion- ^^''''y- ate to your own bowels, infenfible of your own wounds, and miferies ? O fearch and fee, and be per- fwaded of your intinite want of Crummes falling from your Table of Mercy ! of the infinite price and value of the wine & oyl of the mercifull (though defpifed Samaritan) to eafe and fupple, to cleanfe and heale your broken Hearts and wounded Spirits. The flames of your Zeal for the God of Ifrael [2 Kings, X : 16.] (as that famous lehu faid) have been fo bright, and mounted fo high againfi: two mighty Fac- tions of the Kings and Queens (the Prelats & the Popes) that i\\o(t flames have not only dazled and amazed all 3 i8 To the High Court of Parliament. ous Refor mations Latezeal- Britijh eyes (the EngliJJ:) & the Scotch) but or'e the Seas, and or'e the Alps, and or'e the Viretiean moun- tains, and Romes own 7 hils have flown & hid all Proteftant and Popifli ears, and hearts, and tongues, with either admiration & exulting, or furious rage and indignation ! Yet what avails thefe glorious Jiames, and furious whirling of your zealous Chariots, if yet they are but 'Jehu s ?* If Sathan the God of this world poiTelle the Throne of Pride and OJlentation in your bofoms (Come fee my zeal which I have for the God oi IJrael ) yea though you Ihould go on where Jehu left, and flioot home where he fell fhort, yet what avails it that the God of Ifrael be in lehus mouth, when God-felfe, God-honour, &c. fill his breaft & heart ? What gains he by the llaughter of Princes, Priefts and Gods, when IJrael it felf is but an Apof- tate ftate from the true worrtiip of the God of Ifrael, and lebu himfelf (according to the purity of Gods Tvord and ordinances at lerufalem) reformed not fo much as his oion privat heart & conjcience ? Alas, what folid joy (moft zealous Worthies) rtiall a Croivn of leaves (a temporal reward, lehus wages) bring to your Noble Heads 6c Breajis, if you heare not at laft that faving Call to all humble and felfe- denying Followers of "Jefus, Come ye blejjed ot my Father, inherit the Kingdom prepared for you from the foundation of the ivorld. [Matt, xxv : 34.] Your admired publick patience fo wonderfully affaulted, fo wonderfully loaden with fuch mightie Trials from Mans, from Gods hand, with fuch mighty Lojfes, mighty Defeats, mighty Labours & Hazards, mighty Reproaches, &c. I fay your unwearied Pati- zeal and reward. To the High Court of Parliament. 19 ence hath ftood (Hke fome mighty Rock, or Anvill) '^f the invincible : Yet who can ftile this Patience, or State- ^^^^^'''" policie ! if your private Howfes and Breajis Iwell 2inA tii>ue. fwarm with rebelHous Paffions, Impatiences, Re- venges / If in the furnaces of your own private afflic- tions, aud in the powrings out and changes of the moll: High upon you, your Drojfe and Lees ot unmor- titied, unfandlitied Spirits remain uncleanled ! if you molt humbly kilfe not the Rods ox the moll High chalfiling you hy Jicknejfes, by iojj'es, and other trialls, humbly thankfull, and longing to declare the Spirits of true Children, truly deliring more and more to partake of his Divine Nature and Holinelfe ? Yea, what avails the Croivn of your enduring Con- ftancy that have rid out fo long a Jiorm, held out lb or the long a Jiege, not fainted in fuch tedious Travels, ^''"^^ "f Labours, Oppojitions, Treacheries, Dijcouragements, jiancy. but glorioully call af«f/6or in the Vort oi Patience ; if yet your perfonall Righteoufnefs palfe away as the morning dew melted with the warme beams of vic- torious and profperous Succefs ? If your own pro- feffions of Chriji Jefus prove but a fading colour, and not died in the right Grain of the pretious blood of the Son of God ? Your Honours well remember, that the main point of Luther s Reformation, (and before him of the Huf- sites in Germany and Bohemia, and before them of the Wicklevijis in England, and before them of the V^aldenfes in France, conlifled chiefly about Repent- The Con- ance and Faith in the blood of ChriJI : That the foverfas main Contentions of Calvin, and iince him of ^^^"{eJ-'s'about moft Reformers, have turn'd upon the hinge of ihGReiighn. 20 To the High Court of Parliament. Form of the Church, and the Adminiftrations there- of, the lamentable though pretious Fuel I of thole fires of Itrife among the wifelt, holiell, and learnedll of So many ^he Followers of Chriji JeJ'us in thefe times. You Churches, know the Lord Jefus prophefied, That many f'alje fo many Chrijls Oiould arifc, and the Scriptures more then "chfi'fls to ^"'^^ S^^^ ^^^ ^'^^^' ^^ Chriji to the Church; whence the onely it is evident, That every feverall Modell, Platform, f"^- AnA profi'/siofi of a Church, is the profelhon of a various and different Chriji. Your Honours alio know he fpake moff true (being Truth ix. Selfe) that faid, That which is moll: highly ejleemed amongll men, is abom- ination in the fight of God, Luke i6. [15.] Hence, fuch may the glorious profelhon of Chrijis or Churchts be, as may ravilh the eyes and hearts of men, and from which the jealous eys of the true Lord fefus turn away as from the falfe and counterfeit with indignation. Befide the Counterfeit in holy Scripture, The Pa- how famous was the Pageant of that counterfeit ^Pcr'hen ^^'^S °^ England, which fo haunted with long vexa- Warbeck tions one of the wifeft of Englands Kings ( Henry the "'■^•^- ^-feventh ?) How wonderfully (even to alloniihmentj piaJe^of did the impollure of Richard Duke of Tork (pro- filfe claiming Henry an ufurper and falfe,) I fay, how ^^^^^^•J'' wonderfully did that monllrous impollure take, that not onely Foraigners where that Counterfeit moll kept (the Arch-Duke, the King of France, the King of Scots, the King of Romanes, the Irijl.^ Nation, &c.) were deceived with that feigned King, but alio fo many gallant men of our own Nation, even to the ivijeji and higheji (as that famous Stanley Lord Cham- berlain, the Prejerver and RaiJ'er of King Henry him- i'^a To the High Court of Parliament. 2 1 felfe) lamentably loft their Heads and Lives about that pretended King ?' Now counterfeit Spirituall delujions of falfe and counterfeit Chrijis, as they are deeper 2s\diJ}ronger, fo they find more eafie pojfejjion oi the Ears and Souls of men, fo wofully prepared by naturall Jelf-deceivings. On fix principall Pillars or* Foundations (faith the* ^-Z^^- holy Spirit, Heb. 6. 6.) is built the fabrick of of true y-,!^' Chriftianity: On Repentance, on Faith, on BaptiJ'mes, fundamen- on layins: on of Hands, on the RefurreBion, and the'"^^?^ Eternall Judgement. _ _ ^ Kellgkn. Concerning the two middle ones ot thefe there are//^<^. 6. and have been mighty and lamentable differences among the Scholars of Jefus, who yet agree in the other foure, of Repentance and Faith, the Rejurrec- tion and Eternall Judgement.^ Whatfoever your Honours apprehenfions are of the ' Henry VII., the firll of the Tudors, one of the bell fort of wonders, a wonder gained the throne of England on the for wife men." But Sir James Mackin- field of Bofworth, and mainly by the tofh fays, " No generofitv lent lullre to defeftion of Lord Stanley from Richard his purpol'es ; no tendernefs Ibftened his in., who thus turned the fortunes of the rigid nature. His good qualities wete day. Perkin Warbeck claimed to be ufeful but low ; his vices were mean ; Richard Plantagenet, the younger of the and no perfon in hiilory of fo much un- two ions of Edward IV., luppoled to derftanding and courage is ib near being have been murdered in the Tower of defpifed. He was a man of fhrewd dif- London, but whom he alleged to have cernment, but of a mean fpirit and a con- efcaped. Among thole accufed of com- traded mind." Hijhr-i of England, 205. plicity with him was Stanley, " the pre- - Williams was the firll in this coun- ferver and raifer of King Henry him- try, if not indeed in England, of thofe felfe," who was arraigned for high trea- who have fince been known as Six-Prin- fon, condemned and beheaded. Bacon, ciple Baptills, who hold the impofition Hij}. of Henry FIL, PForks\: 347-370. of hands to be as eifential as baptifm (Montague's edition. ) Williams follows for any church fellowfhip. Cf. Bloudy the partial judgment of Lord Bacon as to Tenent, 21 ; Pub. Narr. Club, iii : 65 ; Henry's wifdom, who calling him the Hireling Minijiry, 6. " Solomon of England," fays he " was 22 To the High Court of Parliament. ^■'h "' h ^°"''^ ^^^' ^ befeech you (as you love your lives to fi^jj i^J^ Eternity) make llire of the two firft, and ply (with fahation Soils and Ocirs) day and nights, and give not reft to ornofal- ^^j. {^^^ ^^ yQ,^j j^^yg anchored in Ibme blelfed aj/urance, that although you hnd not latisiaction in the many frames of Churches pretending ; yet that you have faved (as once you know a wife and honor- able perfonage faid) the Bird in your Bofofne : and that thofe your very eyes which have feen (o much of Chrift Jefus, and fo many wondertull changes, and have been rotten awhile in their holes (in Death) lliall joyfully polfefTe, and fill their holes again, and be gloriouily bleiTed with the light of a Redeemer, when thele Heavens and this Earth fhal palTe away. For which humbly and uncelfantly prayes Tour Honours mofi unworthy, yet unfainedly devoted, Roger Williams. Your Honours (wanting time to read much) may pleafe to view in a few minutes the PortraiSlure and Map of the whole Bloody Tenent in the latter end of the lafl Chapt. Chap. 79. To the fever al RefpeSlive General Courts^ efpecially that of the Maflachufets in N. ENGLAND. Honored and beloved Friends and Countreymen, ,Hile You fit drie on your fafe American N, Eng- Shoars (by Gods moft gracious Provi-^""'^, ^''''^' dence) and have beheld the dolefull tojjings of fo many of Europs Nations, yea of our deareft Mother, aged Eng- land, in a Sea of Tears and Bloud, I am humbly bold to prefent your 'Eyes and Hearts with this (not unfeafonable) difcourfe oi Bloud, of the Bloudy Tenents of Perfecution, OppreJJion, and Violence, in the Caufe and matters of ConJ'cience and Religion. It is a Second Conference of Peace and Truth, an Examination of the worthily honoured and beloved Mr. Cottons Reply to a former Conference and Trea- i^-j^^i^ j^^- tife oi this Subjedt. And although if concern aWtionsof Nations, which have perfecuted and fhed the Bloud^^""/ '"' ofjefus, the Bloudie Roman Efnpire, with all the ton. Savage Lyons thereof, Emperours and Popes, the bloudie Monarchies of 6^^/« and France, and the reft of Europs Kingdof/is and States (which under their feveral Vizards and Pretencss of Service to Go^, have 24 To the General Courts of New England. The Bloudy Tenent more efpe daily con- cerns N.E. in fo many thoufands of his Servants, Murthered fo many thoufand times over, his dear Son) yea although it concern that Bloudie Turkijh Monarchy, and all the Natiotis of the World v/ho praftile violence to the Con- fcience of any Chrijtian, or Anti-chrijiians, Jeic-s or Pagans ; yet it concerns your felves ( with all due refpedl otherwife be it fpoken) in fome more emi- nent degrees : Partly, as fo many of yours of chief note (befide Mr. Cotton) are engaged in it; partly as A^. England (in refped: of Spiritual and Civil State) profelTeth to draw nearer to Chrijl fefus then other States and Churches, and partly as A^. England is believed to hold and pradlife fuch a Bloudie DoSfrine, notwithftanding Mr. Cottons Vails and Pretences of not perfecuting men for confcience, but punilhing them only for fmning againft confcience\ and of but fo and fo, x\ox. perfecuting, hni punijl.vng Hereticks,Blasphemers, Idol at or s. Seducers, &cc. It is Mr. Cottons great mijlake znd forgetfulnejfe, to /""!."-' ''^charge me with a publick exaniitiation of his privat prefcnt con- fc / . r troverfie. Letter to me; whereas in Truth, there never pailed fuch Letters between himfelf and me about this Sub- jed: ; as he alledgeth ; But the Prifotiers Arguments againfl: Perfecution, with Mr. Cottons Anfwer there- unto (which I examined) I fay thefe were unexpeB- edly, -ind fole??mly fent to me, as no privat thing, with earneft defire of my confideration or Animadver/ions on them.' Thefe Agitations between Mr. Cotton and others, fo fent unto me, as alfo the Model of Church and Civil Power by Gods Providence coming to hand, I ' This ftatement is made more explicitly in Chapter I., infra. The occa- I nents. To the General Courts of New England. 25 fay they feem'd to me to be of too too Publick a nature : And in which my foul not only heard the dolefuU cry oi i\\e fouls under the Altar to the Lord for Vengeance, but their tdivntik follicitations, yea and the command of the Lord fefus tor Vindication of their blouds and lives fpilt and deftroyed, by this Bloudie Tenent, though under never fo Fair and Glo- rious Shelves and Colours. The molf holy and allfeeing knowes how bitterly I '^^'^ Con- refent the leaft difference with Mr. Cotton, yea with^'^^^^'^y" '^ the leaft oi^ th.e followers of fefus, of what confcienceper/omjut or worjhip foever ; How mournfully I remember this "l^^'f''-^, Jiroak (as I believe) on Mr. Cottons eye, and the ^y&^Doarins of fo many ot Gods precious children -i-nAfervants, '\n'""i T^- thel'e and other parts ; that thofe eyes fo peircing and'^ heavenly (in other holy and precious Truths oi God) (hould yet be fo over-clouded and bloudjhotten in this : I grieve I muft contejt, and maintain this contejlation with (in other refpefts) fo dearly beloved and fo worthy Adverfaries. And yet why mention I or refpedl: I man that is but Grafs, and the children of men that muft die, whofe Brains, Eyes and Tongues (even the holyeji and the highejl) mnH Jhortly fnk and rot in their skuls and holes. Without remembring therefore who my Adverfarie is, nor all the Wormwood and the Gall fo frequently in Mr. Cottons Reply againft me ; I fully and only level with an upright and ftngle eye (the Lord fefus gracioully aflifting) againft that fowl and monftrous bloudie Tenent and DoBrin, which hath fo flily (like the old Serpent the Author of it) crept under the 4 26 To the General Courts of New England. lliade and fhelter of Mr. Cottons Patronage and Pro- tedlion. '^heend jyjy ^^^ \^ (q difcover and proclaim the crying and Treatife. ^orriblc guilt of the bloudie Dofirin, as one of the moft Seditious, DeJiruBive, Bhifphe7iious, and Bloudieji in any or in all the Nations of the World, notwith- ftanding the many fine Vails, Pretences and Colours of not perfecuting Chrijl Jefus, but Hereticks, not Gods Truth or Servants, but Blafpheniers, Seducers: not Perfecuting men for their Corifcience, but for fin- ning againft their Conjcience, z^c. My end is to perfvvade Gods Judah (efpecially) to Thecnof-wdiih their hands from Bloud, to cleanfe their hearts y. and wayes from fuch Unchrijiian praBices, toward all that is man, capable of a Religion and a Conjcience, but moft ot all toward Chrijl J ejus, who cries out (as he did to Saul ) in the futferings of the leaft of his Servants : Old England, Old England, Neic England, New England, King, King, Parlia/nents, Parliaments, General Courts, General Courts, Prejhyterians, Prejhy- terians. Independents, Independents, &;c. Why perfecute you me ? It is hard for you to kick againft the Pricks. My end is to prepare the Servants and Witnejfes of 'J ejus (what Truth foever of his they teftifie) for that great and general and moft dreadjull jlaughter of the witnejfes, which / cannot but humbly /t'^r, and almoft believe, is near approaching, and will be Ujh- ered in, provoak'd and hajlned by the proud Jecurity, worldly pomp, fejhly conjidence, and bloudy violences of Gods own children, wofully exercifed each againft other, and fo rendred wofully ripe for fuch an Uni- verj'al and dreadfull Storm and Tempejl ! To the General Courts of New England. 27 My end and fcope is to put a Chrijiian barr, andyz///^ •*'"' and merciful Spoaks in the wheels ot fuch zealous ^^'^X^^. reforming Jehues, who (under the Vizard 2.nA Nametkn. of Baals Priejis) may poffibly be induced to account it good fervice unto Go^, to kill and burn his pre- cious Servants. My end is, that the greateft Sons of Bloud (the Papills) may know, when ever (as the Saints in Queen Maries days confefled) when ever it lliall pleafe the jealous God for the fins of his Saints to turn the Or d Tef- JVheels of his moft deep and holy Providences, and'""""^ . to give the Vower to the Paw ot the Beaji, ^^zinii efpedaiiy' his Saints and Truths, for their laft dreadfull llaugh-"' 'he ter (as Daniel and 'John do clearly feem to tell us)' I "^^^ ^' fay thofe Sons of Bloud, the bloudie Papijis, may know, that their bloudy DoBrin oi perfeciition, was difclaimed by fome, whom they call Sectaries: That equall and impartiall favour was pleaded to the Catholicks, as wel as to their own or other mens Soa/c and Con- Jciences : And that if that great JVhore fhall yet pro- ceed not only to drink the wine of their carnal "Jol- litie, in the Bowles of the holy Orditiances of Chrijis Temple and SanBuary ; but alfo to drink more drunk in the bloud of his Saints and witnejjes ! This Tejli- mony may ftand as a Character of Bloud, fixed by the hand of Gods eternal Truth and Peace, upon the Gates ' "Then I would know the truth of the beheld, and the fame horn made war fourth heart, which was diverl'e from all with the faints, and prevailed againft the others, exceeding dreadful, whofe them." Daniel, vii ; 19-21. teeth were of iron, and his nails of brafs: "And when they fhall have finifhed which devoured, brake in pieces, and their tertimony, the beail that afcendeth rtamped the refidue with his feet: and out of the bottomlels pit fhall make war of the ten horns that were in his head, againll them, and fhall overcome them, and of the other which came up, &c. I and kill them." Revelation, xi : 7. 28 To the General Courts of New England. A double of their hloudie Courts, and upon the forehead of prejudice their bloudie Judges, who (under what pretence and Con- foever) hunt and perfecute the Souls and Confciences fcience. ^i^ ^j^y Qj^jj^j ^f God Or Man. Mv truly honoured and beloved Countrimen, vouchfate me I befeech you that humane and Chrif- tian Libertie to fay, that I fear your Spirits are lock'd up in a double prifon from any ferious Audience to ought ot mine prefented to you. The hrfl: of Preju- dice againll: J'uch and Juch a perj'on. The fecond of Confcience, againfty«f^ z.n^ juch a matter; and that while my Conjcience or another mans faith, Let me be Heretic k, Blafphemer, Idolater, Seducer, with Chrijl ye/us, with his Apojiles, Saints and Witnejfes : Let me (for his fake) bear Frowns, Cenj'ures, and Perj'e- cutions, from men fo dear, fo excellent, fo holy ! Your Conjciences plead for equall Libertie of oppojing in your way, all fuch erroneous or wandring Conjciences. For anfwer, It is but Hutnanity, it is but Chrijiianity to exercife tneeknejfe and moderation to all men : It is humane and Chrirtian Wifdom to lilten to a ferious Alarm againft a Common Enemy: Prove the Alarm falfe, it may be but troublefome : Prove it true, it may be DejlruBion to have dejpifed it. As the wounds of a Lover are better then the Kijjes of an Enemy : So faith the fame Spirit, an open Rebuke is better then fecret Love. ^Proverbs, xxvii 15.] 2 Founda- But yet your Conjciences (as all mens) mufl; be fat- mentaii isf^gj^ J have therefore in all thefe Agitations humbly againj} prefented (amongll: others) two Foundamental Hints Per/ecu- or Couliderations. Firfl that the People (the Original oi all free Power tion. To the General Courts of New England. 29 and Government) are not inverted with Power from Chriji Jefus, to rule his Wife or Church, to keep it pure, to punifh Oppofites by force of Armes, &c. Secondly, that the Pattern of the National Church of Ifrael, was a No?iefuch, unimitable by any Civil State, in all or any of the Nations of the World belide : In this latter hint I infifled more largely in my former Confderations upon Church and Civil Power in A^. £." unto which Mr. Cottoyi replyed not (and of any other Replyes of any (to whom Mr. Cotton refers it) do I yet not know of;) I Add, it is a glorious Charailer of every true Dif- ciple or Scholler^ of ChriJI Jefus, to be never too old to learn. It is the Comtnand of Chriji Jefus to his Schollars, to try all things : And Libertie of trying what a Friend, yea what an (efteemed) Enetnie prefents, hath ever (in point of Chrifianity) proved one efpeciall means of attaining to the truth oi Chrif. For I dare confidently appeal to the confciences of Gods moll knowing fer-vants, if that obfervation be nolLibenie of true, to wit, that it hath been the common way oi'p'"/ f"''' the Father of Lights, to inclofe the Light of his holy Booh, Truths, in dark and obfcure, yea and ordinarily in '^<:- forbidden Books, perfons and Meetings, by Sathan fliled Conventicles. New Englijh Voyages, have taught moll of our Old ' Bloudy 'Jenent, Chap, cx-cxii. Pub. a facrikgious and theevifli title, robbing Narr. Club, iii : 317-324. all beleevers and Saints, who are fre- 2 " Firfl, as to the name Schol/ar, al- quently in the Teftament of Chrill, though as to humane learning, many ftiled Difciples or Schollars of Chrill wayes lawfull, yet as it is appropriated Jefus, and only they as Beleevers." to fuch as praftife the Miniftry have Hireling Minijiry, 14. been at the Univerjitie (as they fayj It is 3© To the General Courts of New England. Englijh Jpirits, how to put due prices upon the moft cotunion and ordinary undervalued mercies ; how pre- Netv Eng. cious with fomc hath been a little water ? how dainty fons. with others a piece oi bread: How welcome to fome the pooreft howjing ? Yea the very Land and Earth, after long and tedious pallages r There is one commoditie for the lake ot which moft ot Gods children in A^ England have run their mighty hazards; a commoditie marvellouily yivzrf^ in former times (though in fome late years by Gods moft gra- cious and mighty hand more plenti full ) in our native Count rey : It is a Libert ie of learching after Gods moft holy mind and plcafure. Out of this moft precious and invaluable yeicel, if you fuffer Sathan (that grand thiej^ and cheater to bereave you, and that it (hall be a crime, humbly and Liierty of peaceably to queftion even Lawes and "Statutes, or iuTrrufh what ever is even publickly taught and delivered, hardly got, you. will moft Certainly find your felves after all your f'^.f long Run (like that little Frenchman who kill'd the iefit, Duke of Gutje, and was taken next mornmg neare 7an le ^^^ place from whence he had fled upon a fwift horle petit. all night)' I fay you will molf certainly find your felves, but where you were, enjlavd and captivated in the Chains of thofe Popijh Darknejfes, [to wit. Igno- rance is the mother of Devotion, and we muft believe as the Church believes, &c.] Remember therefore (O ye the Cream and Floiver of Englijh Plantations in America) what a black and ' Francis, Duke of Guife, was killed horfe efcaped to the neighboring woods* before Orleans by Jean de Poltrot, or and after wandering all night was appre- Poltrot de Merey, a Huguenot, Feb- hended the next morning. Davila, Civil ruary 24, 1563. The aflaffin on a fwift Wars of France, i: 148. To the General Courts of New England. 3 1 direfull a cole it was with which it pleafed the Spirit of God in Habacuck, to brand the AJJirian Monarchie, to wit [a Bitter and hajlie Nation\ but in the fpirit of meeknejfe, in the meeknejfe of wijdom, be pleafed to remember that poffible it is for Gods vijible, only peo- J'^'' ^'"'- ple in the world to have very foul and bloudie hands, cdtfulnefe full oi Bloud [Ifa. 1.)/ [15.] To build up Zion and of tie Jerufalem (that is, to ered the Vlfible Church ^^^%l2\fi Kingdom of God) with Bloud [Mic. 3.) [10. J and with. people. Iniquitie : That the Heads and "Judges of Go^j People, may judge for a reward (and the deceitfull heart of man grafpeth at rewards more then of one fort) that the Priejts and Prophets thereof may teach and Prophejie (and it may be frequently and excellently, but yet for) an hire and for money ; And that yet their conferences may lean upon Jehovah, and they may fay with confidence, is not the Lord amongft us '? None evil fhall come unto us ; &c. O remember that your Gifts are rare, your Profeffions of Religion (in fuch Mu. 3. way) rare, your Perfecutions and hidings from thet''-] ftorms abroad, rare and wondertull .- So in propor- /^^^ ^a/? tion your Tranfgreffions, eftate and publick fins Qz.n.- be fingular not but be of a rare and extraordinary Guilt: Nor^fJ"^^'"' will New England's forrowes (when fins are ripe and 72^}^. full) be other then the Dregs of Germanic's, oi Ire-'"^""- land's, ot England's, and of Scotlatid's Tears and Calamities. Amongll: the crying fins of our own or other fin- full Nations.- thole two are ever amongll: the lowdefi:, to wit, Invented Devotions to the God of Heaven. Secondly, Violence and OppreJJion on the Sons of men ■ "For lo, I raiie up the Chaldeans, that bitter and hafty nation." Habakkuk, i : 6. 32 To the General Courts of New England. 2 of the (efpecially (if his fons) for dilfenting, and againft St/ie-cn- both thefe, and that the impartial and dreadfull hand ing fins, of the moft holy and "jealous God (a conjuming fire) tear and burn not up at laft the Roots of thefe Plan- tations, but gracioully difcovering the Plants which are not his, he may gracioully frudlifie and caufe to flourifli what his Right hand will own ; I fay this is the humble and and unfeigned delire and cry (at the Throne of Grace) of your (o long defpifed Out-caft : Roger Williams. To the Merciful and Compafsi- nate READER. 'Hile the unmercifull Priejis and Levits Soul turn away their cruel Eyes and Feet"'^""'^'' „ from their poor wounded ?ieigbbours (the opprefled for matters of Religion and Worjhip) it will be no ingratefull ad: to prefent thy tender heart and Ear {CotnpaJJionate Samaritane) with the dolefull cry of the Souls under the Altar [How long Lord before thou avenge our bloud on them that dwell upon the Earth]' and to pray thy mournfull view of the Akel- demae's and fields of Blood, where thoufands and ten thoufand times ten thoufands of the pretious Saints ( Servants and Witnejfes of 'J ejus) lie llaughtered in their bloudie Gore, in all Ages and in all Nations, where the Trumpet of the Son of God hath founded ; Here and there among thefe llaughtered heaps of Saints lie (thin and rare) the llaughtered Carkalfes of fome poor Arrians or Papijls, or other poor delud- ■ "I faw under the altar the fouls of faying. How long, O Lord, holy and them that were flain for the word of true, doft thou not judge and avenge our God, and for the teftimony which they blood on them that dwell on the earth?" held : and they cried with a loud voice. Revelation, vi : 9, 10. 34 T^o the Reader. The Akel-ifig and deluded fouls : This feeming colour of Impar- jie/Jj 'of •^i^ll Jh/^^^^ ferves (wofuUy) that murtherous enemy of Bloud, all Mankind for a Stale' or Covert under which his '"h^^Bhud- ^^°^^^^ Game goes on, of perfecuting (or hunting) the Tenent of harmlcfs Deer, the children of the living God. Per/ecu- For the fake then of the dear Saints and Followers o( Jejus, for his holy fake and Truth, for the holy name and Truth of the moft holy Father of Lights, the God of it, thy compallionate eye is here prefented with a Second Conference and view of Mr. Cottons Reply, and artificial bloudie washing of the Bloudie Tenent. The Battel about any Truth of God in Chrijl, is fought and managed by that moft high and glorious Michael the Arch- Angel and Son of God, attended with all his Holy Angels, the MeJJengers and M'^it- nejfes of his Truth on the one lide : On the other Michael, fide by that great red Dragon,- whofe bloudie Follow- 'r'i''" "'^ ^^^' Devils and men of all forts and Nations, but 5^,^, ,^,-efpecially the Roman bloudie Emperor, and Roman red Dra- Popes (with Lyon-\\kc Furie, and Fox-like craft) have gon, t e fm>j-'j (-j^g Blond and broke the Bones, and devoured two great , , , , Generals, the Flejh of fo many hundred thoufand, thoufands of the King of Kings his Ipiritual Hinds and l^oes^ in this their bloudie hunting: So that aptly (I had almoft laid Prophetically) wrote one of their own ^oman Poets of the lamentable condition of the harm- lejfe Deer above other Creatures : Dente tuetur Aper, ■ A decoy. " "There was war in heaven: Michael " Still as he went, he QT3.fC\e Jlales did lav, and his angels fought againft the dragon ; With cunning traynes him to entrap un- and the dragon fought and his angels and wares." — Spenfer, /"rf-r/V i^«n<', B. prevailed not." Revelation, xW: 7. II., C. I., § 4. 3 Song of Solomon, ii : 7. To the Reader. 35 defendunt, Cornua Taurum, Imbelles Damce quid niji Prceda Junius ?' 'Tis a lamentable and cruell light to fee the fons of one poor man and woman, (all the Globe of the world over (like Babels builders) fo vaflly difagree- ing about a God and his Worjhip. 'Tis lamentable to fee thefe one Mans fons Mur- thered and Majfacred (in mutual flaughters) as for other pretended Caufes : So this efpecially of Con- fcience and Religion. 'Tis yet more latjientable and never enough to be ^f"'!"'"', lamented, that while the Sons .oi Men do but their JJt%- kind\ the Sons of God, theyowj- of the God of Peace, Hgion, even the Lillies, Doves and Spoufes of Jefus (hould thus 7"''^ '-^^ . i ^ . ^ .^ . jcrviints of difcord and jarr about this Chriji their hope ! that (like the true the very Turks and Perjians contending about tht'iv ''"'^ ^''^'"S Mahomet his Succejfors) the Children of God (hould tear out each others Throats about the laft Will and Tejlai7ient of the Son of God their elder brother : That Ephrai7n Ihould be againil: ManaJJeh, and Manajfeh againil: Ephraim, and both againfi: Judah ;' yet all Ions of one, and profellors of one God of IJrael. But oh the low and fhallow comprehenlions of the fons of men, who as a Rotten thing (faith yob) [xiii. 28.] confumeth ; Oh the depths of the Councels and ■ Dente timenturapri ; defendunt cornua We naked Does, prey undefended, fall." cervos : Wright, Bohn's Martial, p. 600. Imbelles damas quid, nifi pr^da, fu- „ ™, „ ,, , n n J \/f .■ ^ rJ- T -iT ••• Thev mall eat every man the flelh mus; — Martial, £»/?r. Lib. xui : 04. ^,. ■ »;f A-i t^ , ■ ■^ * '^ of his own arm : Manalleh, Ephraim ; "The tuflc, the Boar: Harts, horns de- and Ephraim, ManafTeh ; and they to- fend, to all gether fhall be againft Judah." Ifaiah, ix : 20, 21. 36 To the Reader. Thelfrad^gff^lfjgs of the moft High, moft Holy, and only wife, jgj outfhooting all the Generations of men, who hear and know no more then Jonathans Lad, Is not the x\rrow beyond thee? &c. [i Satnuel, xx : 37. J His holy Wifdom hath an heavenly Reajon (to Jofeph fold x.o\xc\i a little upon this Jorrowfuli firing) of that brethr n t>loudie X^evice and Sale of innocent Jofeph by his own Brethren, the fons of one IJrael and God. \^Gene- Jis, xxxvii : 18-28.] He knowes why fo holy a Leader of fuch a mirac- ulous People (as I may truly call them) why Aaron Jfrael {\ fay) was fo left to the horrible, ungratefull, and •^^'^'^^^'^""outragious importunities of this (then the only) Peo- them Gods, pie of God, as to frame a Beajily worjhip, and to turn the moft glorious and dreadtull Godhead into the limili- tude of a Beajl that eateth gralfe. \^Exodus, xxxii : 1-6.] He knowes why the Ifrael of God ] Rebels, as Mofes ijraels pallionatelv called them) (hould fo often p-rieve the murmur- f , rr • ■ r >-> / • 1 1 • • 11/- ings. holy Spirit or God with their tnurmurings, and be lo near to dalh out the brains of their moft faithfull Leaders. \Nutnbers, x\v : 1-5; xvi:4i.] He knowes why two Parts or Angles of that Heav- Aaronand enly Triangle [Mofes, Aaron, and Miriam fo neer in Mirwm Earthly and Heavenly Relations) I fay why that rare Mofes. Pair, Aaroti and ^\iriam (hould yet envie and mutiny againft their fo dear a Brother, and io meek and heavenly a Ruler, ^lofes. \ Numbers, xii.] An Armie His heavenly wifdom hath a reafon of that won- of izooo derfuU Shrinking of an Army of 32 thoufand Ifraelits, /hrunVinto'^^^'^ One poor 300 left behind, and found only tit for 300. Gods battels againft the Midianits. [Judges, vi.-vii.] To the Reader. 37 A reafon why thofe two famous Champions, Sam- Samfonand fon znd. T>avid {ho\x\A find fo great difcouragement^^^^^' /-^' to their fighting of Gods Battels, the men of "Judah by their bafely binding Samfon, and the chief of Davids own ''^'" ^''^'*" Brethren flying in his face with open Railings, \yudges Benjamin XV : 9-13; I Samuel, xvii : 28.] almoji de- A reafon of that all moft utter confumption of one/^^"^^, -'' whole Tribe of Ifraels i 2. by the furious fiames o'tTribes. the Zeal and Indignation of the eleven, \yudges, xx.] ^/'''^'/^ ''^- Thefe things happened not by chance, but as i^e samuel i^ Apojlle fpeaks in Types (in curious and wonderfull the Lord figures) fb that his holy wifdom knowes : why Ifrael ""J^J- mufl be fb weary of Samuel and himf'elt, and (like the Nations of the World) mufi: have a King to be their Champion and fight their Battels : [ i Samuel, viii.] Why Saul this defired King, the King of Gods own choice and- Ifraels, why yet he mufl hunt an ''^^^^- saul ter cent David, as a Flea in the bofbm, or a Partridg on fecuting the mountains, until he hath flain himfelf to fet the^'^^''^- Crown on Davids head, [i Samuel, xxvi : 20.J A reafon of that long continued FaBion of fo many Tribes againfl: this Davids Crown, and that Ifrael (fo r ■ • c 7'- i /I- ij IJhboJheth importunate, fo impatient tor a King) friould ^O'w ^„j ifrael powre out each others blood about a Sue cejfor, again/} whether a David, or (the fon oi Perfecution, Saul) ^l^l"'"^ IJhboJheth. [2 Samuel, ii.-iv.] A reafon (when David wears both Crowns in one, and hath all that a mofl gracious God could efpie out fit for David to receive, that yet he wants a wife that David jiab had fb many, and rather then a Davids finfull Defires ^,^"1 1^]" and Whoredomes fhall want a Covering, the blood Pen. 38 To the Reader. of Uriah (that \% fire or zeal oi God) fhall die and make up one to cover them. [2 Saf/iuel, xi : 15.] O the X^epths of the Councels of the holy one of The divif- jjy-ael why (there being but 12 Tribes in all) 10 'perjions of Tribes of his own people Ihould tear away from 2, theTriba.znA after many Captivities of the one and the other, both the one and the other now are fcattered from each other upon the face of the Earth, and as yet no certain Tidings what's befaln to the 10 Tribes of the Ifrael of God. | i Kings, xii : 1 6-20 ; 2 Kings, xviii : Afaimprif- He knowes why to leave an upright perfedl Afae's oning the heart to luch folly and wrath, as to lay a Faithfull rop et. Prophet (admonifliing him from God) by the heels. [2 Chronicles, xvi : 7-10.] Yea, why the Followers ot the meek Lamb of God, fhould burn in fuch Unchrifiian Flames, as to call for Chrip fire from Heaven to con fume the contemners and deftrlus of ^^Jplf^^^ °^ their Lord and Mafier, who quencheth fire from the fire of their rafli -zeal with this mild Check, You heaven, know not of what Spirit you are ot. yLuke, ix : 54- 55-] Why fuch -un'.a [Bitternejfc as the Word is) (hould Bitternefs rife between two Turtle Doves, Paul and Barnabas, ietu-een and that about their moft laborious and moll dan- ^BarnTbi g^rous Minifieries. [ABs, xvi : 3 9. J Why one cries Paul, another Apollo, another Cephas, another Chrifi, even in the hrll eftablifhed Churches. [1 Cor., i: 12.] This \io\y , Plot, this heavenly defigne of the moft holy and only wife God, thus to permit the conten- tions and divi/ions of his own Servants, as it difplaies To the Reader. 39 Himf elf only PerfeB and Excellent, and all (the h&^^ods mercy of) men in all Ages, hwt farthing-candles, ytd^ftiioak- ^^^y^j-J"^( ing Firebrands : As it brightly proves the adniirable/ra/V^/rffw confent and Angelical Harmony oi the holy Scrip-^^ ^'^'''' o -^ ^ ^ J 1 contcnttofts ture, relating Hijiories, and in thofe Hijiories infold- 0/ his /er- ing Prophe/ies, fulfill'd before mens daily view thou- ■""nts. fands of years after : As it makes us fee our fpiritual Povertie and Beggary, and infinit need of Mercy and Grace, and Peace from Heaven, and drives us to con- tinual Prayers and cries, for mercifull fupplies from thence ! As it difrelifheth this prefent fweeteft life, yea the very life of Spiritual Love, in the Commun- ion of the Saints of Go^ themfelves, if compared with the moll pure and fpiritual and abfolute Joyes and Life approaching. So doth this heavenly Qouncel of the moll High, aboundantly Hop the mouths of all tiialicious, who (although they delight to fcratch their Athenian Itch oi hearing Novelties,^ new things,' Newes, yet) llumble they at this flumbling-block of Novelties, new Churches, new yiinijlers, new Y^ifcipline, new Baptifm, new Light : The ancient of days (fay they) the God of Peace and Love cannot be in fuch Divif- ions : The old BiOiops were better, the old Popes themfelves more tolerable. But this is but the barking of fnalice againft Gods holynefs which his true fervants delire to partake of! Againft Gods Truth, which his fervants muft con- tend for, (yea though it be one againft another) againft Gods Councels who hath fo laid his holy pro- ' " Having itching ears." 2 Tim.iy. 3. in nothing elfe, but either to tell or to " For all the Athenians i'pent their time hear fome new thing." ji^s, xvii : 21. 40 To the Reader. je£l, that what he now fets out in a clear Light and fairer Print, is the very fame (had we inlightned eyes to fee it (with the old edition of former times, more dark and rude in Ceremonies, Types, and fig- ures. f^arious J cannot but forefee variety of divers Pajfions and Readers"' -^Jf^^Hons, in a Variety ot Beholders of this prefent expeaed. Contro'verfie : Some will pleafe themfelves and their curiofities in the Noveltie of fuch difcourfes : fome will rejoice to fee the light appear, and yet mourn in the lamentable differences of fuch who profefs the fame God and Chriji about it : Some will be angry and cry out of Blafphemy again ft their Gods, their Bellies, and their Titles, &c. Some will fear difturb- ances of the Civil, and Ibme of the Spiritual peace and Chrijlianity : Yet fome will truely defire to fearch and know the will of God, humbly defirous to do it on earth, as the Angels doe it in heaven. The Model The Courteous Reader may pleafe to fee, that in ?^J^ ^'''?, the firft Conference of Peace and Truth, there was lid Civil Difcuft, a Modell of New Englijh Church and Civill Power. Power, which Mr. Cotton in his Reply waved and referred to others of the New Englijh Elders to Reply unto, which whether they have fo done as yet I have not heard ; Of Mr. Together with Mr. Cottons Reply to the Bloudy Cottons 'J'enent, there was alfo added a Reply of Mr. Cotton theJnfit/er^o an Anfwer of his Letter: The Examination of to his Let- this Reply I defired, and intended fhould have been '"^' here prefented ; But the ftreights of time (being con- ftantly drunk up by necelfary Labours for bread for many depending on me, the difcharge of Engage- To the General Courts of New England. 41 ments, and wanting helps of tranfcribing) I fay the flreights of time were fuch, that the Examination of that Reply could not together with this, be fitted for Publick view, though with the Lords affiftance will not delay to follow.' Touching Mr. Cotton I prefent two words : Firft for his Perfon, Secondly for his Work. For his Perfon, although I rejoyce that fince it pleafed God to lay a Command on my Confcience to ^"^^ ^'f- . 1- TT7-- rr • ^ • /-^ r t "Om adored come m as his poor VVitnelie in this great Caule : y i„ the Dif- fay I rejoice it hath pleafed him to appoint fo 2^\&,cujpng and excellent, and Confcionable an Inftrument to^/ j- ,', , oT 111 Bloudte bolt out the Truth to the bran : bo 1 can humbly Tenent. fay it in his holy prefence, it is my conftant heavinefs and fouls grief as to differ from any fearing God\ fo much more ten thoufand times from Mr. Cotton, whom I have ever defired and ftill defire highly to efteem, and dearly to refpeft, for fo great a portion of mercy and grace vouchfafed unto him, and fo many Truths of Chriji lefus maintained by him. And therefore (notwithftanding that fome (of no common Judgement and refped: to him, have faid, that he wrote his wafliing of the Bloudie Tenent in Bloud againft ChriJl lefus, and Gall againft me, yet) if upon fo llippery and narrow a palfage I have llpit [flipt] (notwithftanding my conftant refolution to the con- trary) into any Tearm or Exprefion unbefeeming his Perfon, or the Matter (the caufe of the moft high in ■ The Rep!-i to Mr. Williams his Ex- Reply " was probably never carried out. amination, l^c, was printed in the fame It may have been arretted by Cotton's volume with The Bloudy Tenent Wajhed, death, which took place Dec. 23, 1652, with feparate paging. It is reprinted in not long after the iflue of this book. Pub. Narr. Club, W. Williams's intention The error in the title at the top of to publifh an " Examination of that this page will be noticed. 6 42 To the Reader. hand confidered) I humbly crave pardon of God, and Mr. Cotton alfo. Secondly concerning his Work, I call to mind a A memora- {rtcQQYi of one of eminent Note in TV. England (obierv- bU Speech -^ i- r r ■ ■ r 5 •£ i_ touching i"g ^ dilpoiition m men tor one man to deme another, Mr. Cot- and that fome of no fmall note had faid they could '""• hardly believe that God would fuffer Mr. Cotton to err) the Speech was this [I fear that God may leave Mr. Cotton to fome great error, that men may fee he is a man] &c. But concerning his Work, the obfervant Reader will foon difcover, that whatever Mr. Cottons Stand is, yet he moft weakly provides himfelf of very flrange Referves, and Retreats; to point with the finger at 2 or 3 moft frequent and remarkable. Firft when he feems to be overwhelmed with the T-^v lamentable and doleful cries of the Souls under the treafs^Mr ^^^^^y Crying out for Vengeance on their Perfecutors Cotton that dwell upon Earth ! He often retreats, and pro- makes in fefteth to hold no fuch Dodlrin of perfecuting the this contra- r. • . r r r r A r • verjie. oaifits, no nor or any tor caule or Conlcience, nor that the Magiftrate fliould draw forth his Sword in matters of Ke/igion. When it is urged that through this whole Book he Perfecutes or Hunts (by name) the Idolater, the Blafphemer, the Heretick, the Seducer, and that to The roar- Death or Banilhment : and amongft other Expref- "lilftllc ^^°"^ "^'^'■^ "-^^^ *°'' °"^ \^'^ there be ftones in the cntion,'pag. ftrects, the Magiftrate need not run for a Sword to the Smiths ftiop, nor to the Ropier for an Halter to punilh Hereticks,' 6cc.] Mr. Cotton retreats into the • Bloudy Tenent Wajhed, Chapter 68, p. 1 56. To the Reader. 43 Land of IJ'rael, and calls up 'M.ofes and his Laws againft Idolaters, Blajphemers, Seducers, &c. When he is Challenged (and that by his own fre- quent confeffion in his Book) for producing the Pat- tern of a National Church when he ftands only for a Congregationall ! for producing that national church of Ifrael, fo miraculous, fo typical, as a Copie or Samplar for the Nations and Peoples of the World (who have no fuch miraculous and Typicall refped: upon them) Mr. Cotton retreats to IsAoral Equity, that the Seducer and he that kills a Soul fliould die. When it is urged that Chrijl lejus at his fo long typed out coming, abolifhed thofe National Jhadowes, J'^^ and eredted his Spiritual Kingdom of \Jrael, appinted luaandes Spiritual Officers, Punifliments, &c.":^and that \ho{^ofthe Scriptures, Tit. 3. [10.] againft the Hereticks; and Rev. .^J'^-^ ^J 2. [14. 20.] againft Baalam and lezabel iprowc only -a. Mr. Cot- fpiritual death and cutting off from Chrift Jel'us his'""/"''^^^ holy land of life and peace, his church & kingdom. ,/,^ perfe- Mr. Cotton retreats and confelfeth Chrifts King- <^uting don is fpiritual, not national, but congregational, and -'""' that thofe Scriptures hold forth a Spiritual cutting off, and he fo produceth them to prove the heretick fo to be cut off, alledging that the queftion was put in general tearms, that he knew not what Perfecu- tution fhould be intended, and that an unjuft excom- munication is as fore a perfecution as an unjuft ban- ifhment. When he is urged with the nature of the confciences (even of all men to God or Gods in their worlhips, he profeffeth that he is wronged, & that he doth not hold that any man fhould be perfecuted for his confcience, but for finning againft^^his con- 44 To the Reader. fcience. When al the confciences in the world cry out againft him for fetting up the civil power & offi- cers, and Courts of civill lujiicc, to judg of the con- viSlion of mens fouls and confciences ! Mr. Cotton retreats to his laft refuge, and faith that although this be the duty of all the Magiftrates in the world, yet not any of them muft meddle to punifh in Relig- ion, untill they be informed which is (upon the point) untill he is fure they will draw their fwords for his Confcience, Church, &c. againft all other as hereti- cal, blafphemous." Monftrous y^g monftrous Partiality of fuch fufpending, &c. as'^t'ouc'hinz^^ ^^^^S^^S ^P ^^' ^^^ Magiftrates in the world, (ex- the Mag- cept a few of his own perjwa/ion) and that from fb ijlracy. principall and ?)iain a part of their Office, and that fo many thoufands in the Nations of the world all the world over, and that conjlantly and perpetually all their dayes. If it pleafe the moft jealous and righteous God to hide it (I fay the monjlroufneffic of fuch a S,uf- penfion) from Mr. Cottons eyes, yet thoufand and ten thoufands will behold and wonder at it. But (fearing to exceed in difcourie at [the] dore) let every mercifull and compallionate Reader freely enter in, and fearch the inmoft Rooms and Clofets. If thou truly love the Truth and Peace, thou art too neer of kin to the Prince of Peace and Truth it felf, long to efcape the Hunters. If the fourty two (laughter moncths of the Beajis reign, and the tivo hundred and of the Wit- threefcore dayes of the prophefie of the Witneffes of "uivel 2 ^^"•*" ^" Sackcloth be expired : yet I fear the three 10. [13. 5] dayes and a halfe of the gvezi^d faughter of the Wit- " The Bloudy Tenent Wajhed, Chaps, xiii. Iv. To the Reader. 45 nejfes is not over : Yet fear not what muft be fufFered, although the Devill caft (not onely fome, but) all Chrijis Witnejfes into Prifon : yea, although he mur- ther and fling out the Karkajfes of the Saints to fiame and injury, yet the mighty Spirit of God will raife them on their feet again, and into heavenly glory, out of this ihame Ihall they afcend in the light of their bloody enemies. How many and how various are the 'Difputings, &c. about what fhould be this t/jree dayes and a halfes calatnity ? How many hope this ftorm is over ? how many fear it is now a breeding ? Yet why fhould we fear fo fliort a draught (though) of a bitter Cup, when tempered by the gracious hand of an Heavenly Father, begun by fo dear an Elder Brother, fo fweet a Saviour ? The Revelations ot 'John, and the Reve- lations of Gods wonderfull Providences, feem to pro- claim wonderfull and dreadfull Difcoveries of the Son of God approaching. And it is as fure as that there is a Lord Jejus Chriji, that God will fubdue all his ^^-Vl^ enemies, that he will fliortly break (and make all \nsi,"^jj^'' followers tread on) the proudefl: Necks born up thhtbe two day in the world, even the erandeft Seigniories of the i'"'^'"?^^^^ Turkijh and Popijh Empires, the two fo mighty oppo- the bloody fers of the Son of God. And it is not improbable, T'"'^ ""'^ both their ruines and downfall muft be from fome top "l'^' and pinacle of glorious profperity and furious outrage againft their (Antichriftian and Chriftian) enemies. The chiefeft European enemies of the All devour- -p^^ j^^^^ ing Turk (though all that bear the name of Chriji foreji ene- are his enemies) are more efpecially the Pope, the'^'^-"^ Emperour, the King of Spain and the Venetians, by 46 To the Reader. whom Chriji Jejus (probably) will dafti that mighty E?npire into pieces, as he feems to have prophelied of old by his fervant Daniel: yet probably, as I faid before, this downfall mull be from fome more emi- nent height of Turkijh bloody p7-ide and glory, which that blafphemous and bloody Monarchy Ihall imme- diately before attain unto. The Popes The foreft enemies of the Roman Popes, are the mks. ^"^' iioitnejfes ot the Truths of J ejus, whom he hath not left himfelf without, during the 42 moneths of the reign of this mighty and dreadfull Beajt. Againft thefe blelfed /^^//ouvrj- of the Lamb muff (probably) the rage of this bloody Beaji rife high in that his great Jlaughter of them and triumph three days and an half over them, {Rev. 11.) [9. 11.] and this not long before his own eternall downfall. Many have been the Interpretations of that proph- efie, and fome late Applications of the witnejfes and Time to particular perfons and Times of late. But (with all due refpedl to the Apprehenjiotis of any fludious of the truth of J ejus) I conceive the matter is of a more generall conjideration. For in all that world over that wondred after the BeaJi, hath Chriji "Jejus railed up a Getieration or kind of Witnejfes bearing tejiimony againft him. This wit- nejfe (more or lelfe) to the feverall Truths of yejus, he hath been pleafed to maintain, before and lince Luthers time, elpecially : The Jinijhing of the Tejii- mony muff (probably) be generall, not only in Eng- land, but in the reft of the Protejlant Nations ; which finijhing of the witJieJfe (probably) wil conlift in the matters of the purity of his wotjhip, and the Govern- To the Reader. 47 merit of the Lord yefus in his own holy Appoint- ments and Inftitutions. The Jlaughter of thefe wit- nejjes mufl: alfo (probably) be generally and in the three dayes and half triumph over them generall: upon which follows that moft glorious and generall fifing of the witnejfes unto their glory promifed. Rev. II. [11. 12.] I confef's in this plea for freedoin to all Confciences Freedome in tnatters (meerly) of worjhip, I have impartially j^^y^j'^"';„ pleaded for th.e. freedom of the confciences of the Pa- worjhip pifts themfelves, the greateft enemies and perfecutors*^"^ if^" (in Europe) of the Saints and Truths of fefus : Yet Ipi/is them- have pleaded for no more then is their ^ttc* and right, fi^'^'- and (what ever elfe (hall be the Confequent) it fhall ^^ ''^' fland for a monument and tefimony againft them, and be an aggravation of their former, prefent, or future cruelties againlT: Chrif Jefus the Head, and all that uprightly love him, his true Difciples and Followers. It is true, I have not fatisfaBion in the clear dif- covery of thofe holy Prophe/ies & Periods fet down and prefixed by the holy Spirit in Daniel, John, &c. concerning the Kingdom of Chriji fefus : Yet two things I profelfe in the holy prefence of God, Angels and Men. Firfl:, my humble Defres and Refolution (the Lord aflifling) to contend for the true and vifible worfhip of the true and living God, according to the Inflitution and Appointment of the laH: will and Tefament of Chrif Jefus. 2. I beleeve and profefs, that f'uch perfons, fuch Churches are got neereft to Chrif Jefus, on whofe forehead are written thefe bleffed charad:ers of the 48 To the Reader. true Lordjefus Chriji ; Firft, content with a poor and low condition in worldly things. 2. An holy clean- Jing from the filthines ot falje worjhips and worldly converfations. 3. An humble and conftant endeavour to attain (in their Jimplicity & purity) to the Ordi- nances and appointments of Chriji lejus. 4. Are fo far from fmiting, killing, and wounding the Oppo/ites of their profefsion and worjhip, that they refolve them- felves patiently to bear and carry the Crofs and Gal- lows ot their Lord and Majier, and patiently to fuffer with him. In the number of fuch his poor fervants who as unteignedly delire (notwithilanding my plea againfl: Perjecutors and Perfecution) I fay as unfeign- edly deiire to fuffer as cheerfully with Chriji lejus, as glorioujly to reign with him, defires to be. Thine unfeigned, though unworthiejl of all the Followers o/' J e s u s . Roger Williams. The Bloody Tenent yet more Bloody^ By M after Cotto7is attempting to wafli it with the Blood of the Lambe. Examination o/'CHAP. I. Truth. Left be the God of truth and peace [fweet peace) that once againe, we finde a corner and a few hours to entertaine our fweet embraces and dijcourfes about that Bloody Tenent - ~^^ of Perjecution for cauje of confcience. Peace. It is indeed 'Jehovah' s work, and it is marvellous in our eyes, that 'midft this worlds cottibujiions, fuch a corner and fuch hours are found. Truth. Dear friends, the longer abfent, meet the Truth y fweeter ; and have caufe to fpend each minute to his-^''"''^ ''"''/- praife, who wonders works, and this not the leaft, thfsZale that we two fee each others face at all in thefe tern- of tears. peftuous dayes and vale of tears. 1 50 The bloody Tenent yet more bloody. 2] How harftily were our laft conferrings entertained by fome ? How were our felves fufpedled, and traduced for counterfeits ; and our pious and peaceable Medita- tio7is, cruelly condemned to the devouring /I'^w^'j ?' Truth. That ever was our portion, ever lince the earthen pots 2sq>{q againft their glorious Po//^r ; and no better lot we muft exped:, while the time doth laft that is determined. Many dear Peace. Mean while tis yet our lamentation, that fo GiypUad iTiany of our darlings, whom we have tendred as our for pcrfc- eyes, have both in Print and Pulpit, cried out againft cution: Ok ^^ and amongft the reft, one of thy deareft eldeft bow rivht- , ^ • , , eous is it children, (too too worthy to be) the defender ot the with God Bloody Tenent of Perfecution. 'them per- Truth. Our love ftiall cover his ftiame and naked- I'ecution! nejs; and our wijdoms pity his heavy labour, Black- amore-waftiings, and fo great expence ot precious time and Jpirit, in labouring to walh this fo deeply bloody, and Blackamore-T^«^«/, in the blood ot the Lamb of God. Peace. So parents and true friends love and pity theirs, though iick, though froward and diftradled ; and let our Boivels yearne over him, who teares Out ours : who knows but once before he fleep his laft, in the pit of rottennefs, he may awake and give glo7y to the God of peace and truth, of patience and long J'ujfering ; whofe thoughts, whofe ivayes, whofe love, whole pity hath no bounds, nor limits, toward them whom he hath loved before the worlds foundation. ■ His previous work had been burned, March, 1858. See alfo Neee£ifs of Tol- as he lays, " by the Prefbyterian party eration, k^c., in Trails on Liberty of Con- ( then prevailing. )" Letter to John Cot- fcience, p. 270. Pub. Narr. Club, iii : ton, Jr. Mafs. Hijl. Soc. Proceedings, xiii. The bloody Tenent yet more bloody. 51 O let thefe bleffed buds, of hope and fweet dejires (dear Truth) put forth in pious fruits of renewed endeavors, and let me once againe prefer my fuit for your impartial weighing of what replies, objeBions, pleadings, he hath brought againft us. Truth. For the God of Peace, for the Prince of Peace his fake, yea for his Jervants fake, for Zions fake, I will not be lilent, and know (at laft) I Ihall prevaile to fcatter and difpell the ftiijis and fogs, that for a while arife to cloud and choak us. Peace. Firft, then, what caufe Ihould move this lb Q"^''^ ^h able a defondant to leap over all our firft addrejjes both Cotton to the high Court oi Parliament, and to every Reader} leaps over and what may be conjediured, why himfelf diredts a'^^f^^^" word to neither in this controverjie ? liamentand Truth. I defire my Rejoynder may be as full of ^'''''^^''• lo-ve as truth; [3] yet fome fay Mafter Cotton is wife, and knows in what door the wind blows of late ; he is not ignorant what fad complaints in letters, print- ings, conferences, fo many of Gods people (and of hisN.E.Pcr- own confoience znA judgement of Independency) ^^"^^ JuUtlTfthe poured forth againft New Englands perfecuting, &c.perfecution He knows what Bars New Englands bloody Tenent'" "{'j'^fP'^' 1 r-i • % • I I •nil' .cialMnnce Z-WOl praElice may put to his brethrens juft deJires ^na this Rejoyn Juits for moderation and toleration, to non-conforming der) by confciences. fK^Z Vt-i- 1 • r • ;■ - 1 • jor Bantjh- Tis true, his confoience, and the credit ot his way,ingfuch as compels his reply, but the times advife him, with i&^oid not little noife as may be, and it feems with no great ^^.,,y-^^^ willingnefs, that that high and Jearching houfo oiand their Ens-lands Parliament fhould fearch and fcan his Med-^'t^-^""''' ". Jcore and ttations. tin tioody 52 The bloody Tenent yet more bloody. lajhes to the body of the Lord Jej'us in the fuffer- ingi of his faithful witnefs, Obadiah Holmes at Boilon, meer/y about that point of Baptifme.' Peace. Well, if the name of God were truely called upon them and (as his title intimateth) the great con- troverfies ot thefe prefent titiies are herein handled ; If all that is here prefented be Xx\x\y praBiJed; and he delire to buy and fell by one ttieajure, and to be no otherwaies vieajured unto, then he meafureth unto others : why ihould not that renowned Court be more particularly and exprelly attended with fo high and needful examinations ? But now enough of that, I long to fee that weighed, which is prefented, take up thofe holy weights of thine, which may faithfully ■ November 13, 1644,3 law had been pafled by the General Court of MalTa- chuletts in the following terms : " It is ordered and agreed that if any perfon or perfons within the jurildiftion (hall either openly condemne or oppofe the baptifing of infants, or go about lecretly to feduce others from the approbation or the ufe thereof, or fhall purpofely depart the congregation at the adminillration of the ordinance, or fhall deny the ordinance of magiilracy or their lawful right or au- thority to make war, or to punifli the outward breaches of the firll table, and (hall appear to the Court wilfully and obllinately to continue therein after due time and means of conviftion, every fuch perfon or perfons (hall be lentenced to banifhment." Mafs. Co!. Records, \\: 85. The cafe of Obadiah Holmes had been fully made known in England by John Clarke, Williams's colleague, who pub- lifhed his /// Newes from New England, according to Mr. Savage's notes (3 Mafs. Hijl. Coll. viii : 287), May 13, 1652. That work contains a letter from Holmes to Baptifts in London giving his account ot his oftence and its punilhment. 4 Mafs. HiJJ. Coll., ii : 45-52. Holmes was a man of charafter and importance. He was probably of good family, as he ilates himfelf that three of the (bns were " brought up at the univerfity in Ox- ford." Backus, Hift. of Baptijls, i : 208. He was for fix or (even years a member of the Church in Salem, and in 1645 went to Rehoboth. Here he withdrew from the Congregational church and be- came a Baptirt, and was prefented to the General Court at Plymouth, June 4^ 1650, for "continuing a meeting upon the Lord's-day from houle to houfe " with eight others. Plymouth Records, ii : 162. He immediately took refuge in Newport. In July of the ne.\t year, he with two others, one of whom was Clarke, was fent to Lynn to vifit an aged member of their church. While there on Sunday Clarke preached. The three were arreiled and brought to Bofton for trial. Holmes was fentenced to pay a fine of thirty pounds, " or elle to be well whipt." He refufed to pay the fine, and in default fuffcred the alternative. It was not lightly done, " the man ftriking with all his ftrength (yea (pitting on his The bloody Tenent yet more bloody. 53 difcover how light or ponderous each parcel is in Gods moft holy prelence. Mafler Cotton iirft complaines againft the publifhing of his private letter, with an Anjwer thereunto .• he faulteth the difcujfer for pun- ijhing his conjcience, againft the difcujers own Tenent of liberty of confcience, for breach of rule, in firft pub- lifhing to the world before private adtnonition, and telling the Church. Truth. How juftly may I begin with the defenders own conclufion of this firft Chapter \ He that fetteth forth of his way in the firft entrance of his journey, no marvel if he wander all the day after. For, Firft, the difcuffer never wrote any fuch letter to Mafter Cotton, as Mafter Cotton fo often affirms, and mentioneth throughout his Book. hand three times many affirmed) with a three-coarded whip, giving me there- with thirty ftroalis." Gov. Jenciis tefti- fies that he was whipt " in fuch an un- merciful manner, that in many days, if not fome weeks, he could take no reft but as he lay upon his knees and elbows, not being able to fuffer any part of his body to touch the bed whereon he lay." Backus,////?.,!: 237. Mr. Palfrey makes light of it and " ventures to hope that the executioner had been direfted by his fuperiors to vindicate what they thought the majefty of the law at little coft to the delinquent," becaufe the poor fufferer had fuch inward peace that "in a manner he felt it not." Hift. of N. £., ii : 353. The Appendix to this work contains a letter from Williams to Gov. Endicott in reference to this cafe of perfecution. Cotton had been a party to it. "Mr. Cotton in his Sermon immediately before the Court gave their Sentence affirmed, that denying Infants Baptifm would overthrow all : and this was a capitall offence : and therefore they were foul- murtherers." /// Neiva, 56. His part in fo infamous a tranlaftion provoked Sir Richard Saltonftall, who was then in England, to write to him and Mr. Wilfon in remonftrance. He fays " Thefe rigid wayes have lay'd you very lowe in the hearts of the faynts." 2 Mafs. Hift. Coll., iv : 171. Sir Henry Vane wrote to Winthrop (June 10, 1645,) expreffing his appre- henfions " left while the Congregational way among you is in its freedom, and is backed with power, it teach its oppug- ners here to extirpate it and root it out, from its own principles and practice." Hutch. Coll., 131. Such intimations may have induced the caution which Wil- liams alleges againft Cotton in the text. 54 The bloody Tenent yet more bloody. The like miftake he fals into, in fome other pajfa- ges, which Ihall be gently toucht at, and palled by, as the failing of memory. Peace. It is often feen, that fmall matters in the firiijleps and [4] entrance of a bu/inejs, prove ominous; and although love bids us lay the blame on memory : yet lince A^/7 /ine providetitia & Deiis ejl maxitnus in min- imis, and not a Sparow nor a Haire fals without him ; methinks fuch a Jlumble in the threjhold fliould have one fad conjideration in Mafter Cottons brejl, (o long as he refides in the chamber of this difcourfe. The occa- Truth. To my knowledge there was no fuch letter lijhin/"ht ^^ inter courfe paifed between Mafter Cotton and the bloody difcufler ; but what I have heard, is this : One Maf- Tenent. jgj- n^ll of Roxbury,' prelented the prifoners Argu- ments againft perfecution to Mafter Cotton, who gave this prefent controverted Anfiver ; with the which Mafter Hall not being fatisfied, he fends them unto the dijcujfer, who never faw the faid Hall, nor thofe Argutnents in writing ; (though he well remember that he faw them in print fome yeers fince) and ap- prehending no other, but that Mafter Cottotis Anjhver was as publike, as Mafter Cottons profejjion and prac- tice of the fame Tenent was and is, what breach of rule can Mafter Cotton fay it was, to anfwer that in thtjireets which Mafter Cotton proclaimeth on the Houfe top ? Peace. But grant it had been a private letter, and the difcourfe and the opinion private : yet why doth ■ John Hal!, of Roxbury, arrived in died at Middletown, May 26, 1673. Bofton in 1633, and was probably ad- Cf. Vrehct to Bloudy Tenent, Pub. Narr. mitted freeman May 14, 1634. He af- Club, iii : v.-vi. terwards removed to Connefticut, and ^he bloody Tenent yet more bloody. 55 he charge the difcujfer with breach of rule, in not Majter uiing orderly wayes of Admonition, and telHng ^'^^ iJami, the Church, when Mafter Cotton himfelf in this Book difiujjir blames the difculTer for dilblaimins; Communion with -^'"',f.'" . their Church, and they aUb (after he was driven by„„,^^^,v. banijlmient from civil habitation amongft them) had"'"'^- fent forth a bull of excommunication againft him in his abfence." Such praBiJe the Lord Jefus and his firft Apojiles or Mejfengers never taught, nor any that are truely xhe'ir J uccejfors ever will. But to end this Chapter, in the laft place, why doth Mafter Cotton complaine of the lojs of the liberty of his conjcience, and of the^tt«- ijhing of his conjcience, by the publilhing of his letter ; aggravating it, becaul'e the difcujfer pleads for liberty oi conscience} Is he indeed on the Lord Tefus mind .'"^/^" for the fparing mens bodies, and prefent life, for their /;«///>. Jouls and eternal lives fake ? Doth he indeed plead for liberty oj^ conjcience} Let the following difcourfe, and this prefent pajfage manifeft how tender he is of his own conjcience, and of the liberty of it; But how cenfo- [5] rious and fenfelefs of the pangs and agonies of other mens conjcience and Jpirits, and forrows P As if his alone were the Apple of his eye, but Theirs like the brawny hoofs of the roaring Bulls of Bajhan. Peace. Complaines Maft.er Cotton oi perfecution for fuch dealing againft him ? I never heard that difput- ' Hugh Peters writes in the name of reafons thereof. Roger Williams and the church in Salem to the church in his wife, &c. Thefe wholly refufed to Dorchefter, under date " I ft 5th mo. 39. hea'r the church, denying it, and all the We thought it our bounden duty to ac- churches in the Bay, to be true churches, quaint you with the names of fuch per- and (except two) are all re-baptized." fons as have had the great cenfure pafled Knowles, Life, 176. upon them in this our church, with the 56 The bloody Tenent yet more bloody. Mafter {fjg^ dtfcourftng and examining mens Tenents or Doc- pkininllf^^"^^^ by the word of Goi^, was (in Tpro^ptv Engl ijh being per- acceptation of the wordj perjecution for conjcience'. '^h"'J'^- ^r. ^^^^ ^^'^ ^^ been for New England, that no fervant of ffr. God, nor ivitnefs of Chriji 'J ejus, could juilly take up no other complaint againft New England for other kinds oi perjecution : furely the voice of ChriJI J ejus to Paul; Saul, Saul, why perjecutejl thou me'? was for another kind oi perfecutiofi. Truth. Deare Peace, if the Bijhops of Old England or new had never Ifirred up the Ci'vil Magijlrate to any other fupprelfing of mens confciences, nor no other perfecuting, then dij'cujftng, difputing &c. they Oiould never have needed to have been charged fo pubHkely in the face of the world, with the bloody Tenent of perfecution for caufe of confcience. I Examination of CHAP. II. Peace. N this Chapter Mafter Cotton much complaines, that he is charged in the Title to maintaine perfe- cution for cauj'e of conjcience, and profeffeth, That he would have none be punifhed for confcience, unlefs his errour be fundamental, or feditioujly ; or turbulenly pro- moted, and that after due conviSlion of confcience, and that it may appear he is not punillied tor his con- jcience, but for iinning againft his conjcietice. Truth. Perjecution for conjcience, is in plaine Eng- timin' ^{/^» hunting for confcience ; and Mafter Cotton being plaint Eng-z fon of wine (as the fews fpeak in their Proverb) is The bloody Tenent yet more bloody. 57 loth to be counted a fon of vinegar, and therefore ^'/ " '^«""- would avoid the word perfecuting or hunting (as fome- '"^' thing too wilde and fierce an exprejjion, more futable to the bloody fons of vinegar and gall the Roman Etnperors, Popes and Bijhops) and he much defires to j^^ajier have the word perfe- [6] cuting changed for the word Cottons punifiing, a tearm more proper to true Jujiice. '^"^'^ ■'"' But is not this the guife and profejjion of all th-iX. hardly' di- ewer perjecuted ov hunted men for their Religion and.fC/^' '» ^^ confcience ? are not all hijlories and experiences full ^^"Jr but'a the pathetical fpeeches oi perfecutors to this purpofe } punijher. You will fay you are perfecuted for your confcience, you plead confcience; Thou art a heretick the ^^w7 hath deceived thee, thy confcience is deluded, (&fr. And 2. Whether fuch punijhing as Mafter Cotton affign- eth to that threefold degree of heretical wickednefs, chap. 5. to wit. To hold 2^ fundamental error. To per- fjl therein after conviBion, and laftly, Tofeduce others thereunto, Or thefe five fummed up {page 186 of his book.) fubverters of the Chrijlian Faith, perfjlers therein after conviBion, blafphemers, idolaters, feducers; I fay, fuch a punifhing which he affirmes to be death znd killing will not amount to make up a perfecution for caufe of confcience let the Spanifh Inquiftions be an inftance, who when they torture and rack, and kill and burn for fuch crimes, yet varnifli they and guild all over with the painted Title of Gods Glory, holy zeal, ju{\: puni/ljment of hereticks, blafphemers, &c. Peace. But Mafter Cotton blameth, that he ftiould be charged with the DoBrine oi perfecution by confe- quence. 8 58 The bloody Tenent yet more bloody. Truth. Let his whole book, and the profecuting of this controverjie he. judge, whether it be only drawn from conjequences, and not exprefs Tearms. And for the wafhing of this bloody Tenetit in the blood of the Lambe, Time hath and will difcover that fuch a Black- amore cannot be walhed in the blood of Chrijt him- felf, without Repe7itance ; for they that waflied their robes in the blood oi the Lamb (Revelations the 7. [14.]) were Xxwe penitents : untill therefore that per- Jecutors repent ot this bloody DoBrine and pra&ice, they muft hear (as the men of Judah did) the prophet IJ'aiahs thunder, lia. i. [15. 16.] Your hands are defiled with blood; wajh you, make you clean, 6cc. 7] Examination o/' CHAP. III. Peace. BUt what knot in a Bulrujh is that, which Mafter Cotton obferves the dijcujfer findes in his hrfl: dif- tinBion oi per J e cut ion for caufe oi conj'cience ? Truth. For the matter upon the point, they both agree, as Mafter Cotto7i hath penned himfelf, that perfecution for caufe of confcience, is not onely when a man is punifhed for profefsing fuch DoBrines and Worjhips, as he believes to be of God, but alfo when he is puniflied for renouncing fuch DoBrine, and not pradliling fuch Worjhips, which he believes are not ot God, &c. All the difference is this, that the dijcuffer faith, This (hould have been exprelfed in the diJlinBion ; Mafter Cottoti faith, it was implied, and therefore the The bloody Tenent yet more bloody. 59 obferving of the not expreffing of it, was but a knot in a Bulrujl:). Peace. Tis wofully true, that the peace of the Saints, and the peace of the world, hath been lamentably, broake and diftradted, in punijhing or perfecuting of men, but efpecially the Saints, upon both thefe grounds; but yet the records of time and experienced"''^ '^^^'l' will tell us, that lince the Apojlajie from the truth of J/'/l'J^. yefiis, the riling ot Aiitichrijl, and the fetting up oi fecuted for many ^t?it&- Re Unions, the foreft and frequenteft pim- "."' ^'^'l'^' . ■' . " ^ . ^ ■' irt! to State ijhing or hunting of the children of God hath been taorjhips. (as in the cafe of Nebuchadnezzar s Image) for not bowing ^ow« to the State-Images, tor not coming to Church, for not obeying the Laws, for withftanding the Kijigs, or ^leens, or Parliaments proceedings. Truth. Your obfervation is mod J'erious ^ndjeajbn- able, and your complaint as /rwf as lamentable : for fince all States and Governments of the world (which lies in wickednefs) fet up their 5/^?/^ or Commonweal- Religions, Nebuchadnezzar s golden Images and yero- boatns golden Calves (the types ot the State-Worjhips of after Ages) whereby others are made to fin and bow down to their feeming glorious worfhips ; and fince the dijfenters, refufers, non-conformers, non-cove- nanters (the witnejfes of God againft: fuch abomina- tions) are but few ; and what pojitive worjhip they 8] hold or prad:ice (commonly) is mofi: retired, and flying into private corners, by reafon of the violence of ihe. perfecution ; they are hence, Ibonefi: in all places of their abode, and more Jpeedily and immediately called for and fought out, in the feveral Parijh-towns where they live to bow down to the common- Image, 6o The bloody Tenent yet more bloody. the beajlly and Calvtjh inventions of the leroboams of this perirtiing ivorld; and for refufing io J'ubfcribe, to conforme, to come to Church, to do as their neighbours, for being wifer then their Teachers, their Fathers, their Magijlrates, the Country, the Parliament, the Kingdome (and fometimes the whole world, in their Oecumenical, or worldly Councels) they are thus pun- ifhed and hunted for their confcience, for GWj-, for yejus fake ; which is a point Mailer Cotton will fay (if the i^/W of his dear Redeemer fpilt in the blood of his fervants, kindly aifedl himj of greater weight then knots in bulruj]:>es. I Examination of CHAP. IV. N the fecond diJiinSlion (to wit, of fundaf?ientals, without right belief whereof, a man cannot be faved) Mafter Cotton upon the point confelfeth it was a jufl reproof, and faith, that he meant only of the firft fort oi foundations, that concern fahation, and not of thofe that concerne the foundation of the Church, and Chrijlian Religion. Truth. It is ftrange that Mafter Cotton Ihould fo Aft.2.[i.]£liftingui(h oi foundations, when the holy Scripture \ rii T' attributes yiz/i'<7//o7i to thofe foundations of the Church, and the order of it : The Lord added to the Church fuch as fliould be faved, and the like figure where- unto Bapt if »ie now faveth us; and concerning the refurreSlion that we are faved by hope, Rom. 8. [24.] The bloody Tenent yet more bloody. 6 1 Befides, are not thofe firft foundations, which he faith concevne Jalvation, foundations alfo of the ChriJ- tion Religion ? If not of the Chrijlian, then I demand of what Religion are th.ey foundations ? Peace. It cannot therefore be denyed, but that his diflinSlion oi fundamentals, was moft dangerous, tend- ing direftly to con- [9] demne i\\Q generation of the righteous, who have been generally for many genera- tions ignorant of the Chrijlian way of worjhip. But what fay you to this reply, touching how far the New Englijl:) (implicite) Parijhes compare and partake with thofe of old ? Truth. How far thofe Churches cannot be cleered from not comming out from the Parifh-ivorjhip, from being themfelves (implicitely) Parijh -Churches (not- withllanding their Fig-leaves, &c.) and from being perfecutors of fuch as endeavour to cover their naked- nefs with better clothing, will appear, with Chrills affiftance, in the exatnination of his reply to the An- fwer of his Letter. "^ Examination of CHAP. V. Peace. THe difcourfe of this chapter is larger and more controverfal, and therefore [dear Truth) requires your moAferious and deeper examination of it. Maf- ter Cotton here diftinguilheth worjhip into true and falfe, and infers, that if true worjhip, fellowjhip with ' This " examination," which was p. 40 fufra, was probably never pub- promifed in the addrefs to the Reader, lilhed. 62 The bloody Tenent yet more bloody. God is held ; but \i falfe, fellowflnp with God is loft. And whereas he was thereupon minded by the dif- cujj'er to have lived in a falfe Minijhry in England, and to have pradtifed the falfe worjhip of the Cotti- tnon Prayer, he labours to clear both, and in particu- lar he faith, It is not truly faid, that the Spirit oi God maketh the Minijlery one of the foundations of the Chrijlian religion, (Heh. 6. [1.2.]) For it is (faith he) only a foundation of Chrijlian order, not of faith or religion : and he adds, The Apojlle puts an exprefs dif- ference hetwetn faith and order, Col. 2. 5. \Vhat can be faid thereunto ? Truth. I. Alas, what buildings can weak fouls expedl from fuch Mafter-builders, when Mafter Cot- ton is fo confounded about the very foundations ? In the former Chapter, he diftinguilheth between foun- dations that concern J'alvation, and thofe that concern the the Church and Chrijlian religion : here he dif- tinguirtieth between thofe of Chriftian order, and thofe oi Faith, or Chrijlian religion. In the former, he oppofeth faith againft religion and | 10] order ; here he oppofeth faith and religion to order. Grant his memory (in fo Ihort a turn) failed him, yet doubtlefs his mijlakes about the foundation of Chrijlian religion, are moft grofs and inexcufable. Truth. 2. I finde no fuch diJlinElion in the Tejla- ment of Chrijl fejus, between the Chrijlian order, and the Chrijlian religion ; as if the order of the Church of God (I might fay, the Church it felf, and the Min- ijlery of it) were no part of the Chrijlian religion. It is true, Colojf. 2. [5. ] fpeaks oi faith and order, but yet denies not the Chrijlian Church, and the order of The bloody Tenent yet more bloody. 63 it, to be any part of the Chrijiian religion. It is true, that fometimes faith implies the particular grace of believing, and yet fometimes it is put for the whole Chrijiian religion (as Jude i[3]. contend for the. faith once delivered) fo that if Mafter Cotton confefTeth the Minijiery of the Word [Heb. 6.) to be 2. founda- tion of Chrijiian or Church-order, he cannot deny it to be a foundation of the Chrijiian religion or worjljip reduced to thofe two, of Faith and Order. Peace. What anfwer you to his faying, It is not a true and zjafefpeech, to call thefellotvjhip and blejf- ing of God vouchfafed to corrupt Churches or Min- ijlers, or minijlrations unpromifed, or beyond a word oi proinije, oi God? Againft which he alleadgeth [ler. I 3. [33. 8.]) That GW will be merciful tQ his peoples iniquities, and 2 Chron. 30. [19.] Gods mercy to every one that prepareth his heart, &c. although he be not cleanfed after the preparation, &c. Truth. The promifes hold forth no blejjing or fel- lowjhip ot God to Jalfe ivorjhips ; againft which all the holy Scripture denounceth curjings, both in the old and new Tejlametit ; nor in particular doth that of lereniy promife ^ny pardon of fin, but to the repent- ant, though moft true alfo is that diJlinBion of par- ticular repentance for known fins, and general for fins unknown. Such was the fin (it may be) of the Ifraelites, 2 Chron. 30. in their want of fuch their legal cleanfing. But I add, how can that one ad: of covering or conniving at ceremoniall uncleannefs (about a true ivorjhip) be brought to prove a promife of Gods blefi"- ing and fellowfhip, to a conftant courfe of 2.falfe and 64 The bloody Tenent yet more bloody. invented way of prayer by the Latine or Englifh Majfe-book, as fome have rightly called it ? 11] Peace. Concerning Ordination, Mafter Cotton faith, that it is no ejfential part of a call to the Min- ijlery ; no more then Coronation is ejfential to the Office of a King : And 'Jehojhua the high priejl did not \oie fellowjhip with God, though he was clothed with7i!y//6y garments, Zech. t^. [3. 5.] Truth. I anfwer, Ordination or laying on of hands, comprizeth the whole Af//////^r^, Heb. 6. [2] wherein if EleSlion or Ordination be falfe, I fee not how the Mini/h'ry is true, any more then a marriage can be true, where either confent ox folevmity by a true power is wanting : or a King rightly inlHtuted in his Kingly office, when either election or coronation is given or made by a falfe power. Ordination 2. But further, Ordinatioti is not well reprefented Miniji'ry ^Y ^ Kings coronation (to fay nothing ot the ilateli- undfilyom- n^k of the fimile) for a King may adminifter hy J uc- pared to ccllive cleSlion and confent (in fome States) before coro- the corona- •■" . • • 1 1- \ \-\ ,1 1 tien of nation, and coronation is but ror publikeyw^t' and cere- Kings, mony ; but a Minijler cannot adminifter before ordi- nation (no more then a husband enjoy hhfpouje before marriage) which is the puting of him into, and the inverting of him with his Authority, as we fee both in the priejis of the law, and the Minijlers of the Gojpel. Concerning Jehojhua his garments ; This kind of confejjion is not after the patterne of Ezra, Nehemiah, David, Daniel, 6cc. but with mincing and excufing. Moreover, in this place of Zechary, God only com- forts his people with the promife of better times, and The bloody Tenent yet more bloody. 65 more new and coftly garments : for the High prieji now returning from captivity, his garments were torne, foule and filthy. Laftly, Thefe were the garments of the Lords ap- pointing, though in a poor and afflicfled condition : what is this to ■s. fools cap or coate (the cap or furplice) what is this to the office of leroboams priejis, which never were of God, though happily fome of them might rtudioully give themfelves to attaine and teach the knowledge of God, and might (in a kind) feparate from the falfe, 2 Chron. 1 3. [9.] and fome good thing, might be found in fome, as in leroboams child, and happily many others as in thefe our times ? Peace. Concerning common prayer, he pleades the ^"J^^^ time of their ignorance ; as alfo that the high places pi^^ds for were removed, 2 Chron. [12] 14. [5.] and knows not ot Common any fuch faithful admonition as was mentioned. prayer. Truth. God winketh at fome ignorance, but is not blind to pafs by all : The high places were an high fin, and in Gods time difcovered, repented of, and removed ; but ever by God difclaimed, (Sfr. And although the dijcujfer acknowledgeth himfelf unwor- thy to fpeak for God to Mafi:er Cotton or any, yet poffibly Mafter Cotton may call to minde, that the dijcujjer (riding with himfelf and one other of pre- cious memorie (Mafter Hooker) to and from Sem- pringham) prefented his Arguments from Scripture, why he durft not joyn with them in their ufe of Common prayer ; and all the Anfwer that yet can be remembred the dijcujfer received from Mafter Cot- ton, was, that he feledted the good and beft prayers in his ufe of that Book, as the Author of the Councel 66 The bloody Tenent yet more bloody. Examina- tion of Num. 6. 20. Aas 6. [4-] of Trent was ufed to do, in his ufing of the Majfe- book: Peace. Yea but further (faith Mafter Cotton) Num- bers 2o. [i-i i.| Mofes ufed an unwarrantable way of prophej'ying, and yet God gave water ; therefore fet formes o( prayer may bring a bleffing down. Truth. Mofes his calling was true in a true Church; his failing was in point oi pajjion and unbeliefe. What is this to the Common prayer, where all were Idols, both the fociety or communion ; in which the priejl himl'elf, and the ivorjhip were but inventions ? &c. Peace. But, faith he, Comtuon prayer is not fuch a fundament all err our. Truth. The word and prayer are thofe two great fervices of God, which even the Apojlles themfelves gave themfelves unto : x'\nd if Mailer Cotton intend not that his Argument fliall ftand good again fl: Mafter Ball,' to prove the talfeneis ot i'uch a maine tvorlhip of Ge^, let him ihew what that li-orfhip oi God is, which he intendeth, when he fo dillinguillieth of {omejalj'e ivorjhip wherein felloivjhip with God is loft. Peace. To end this Chapter, Mafter Cotton, to clear • Sempringham is a fmall pariih in Lincolnfhire, about eighteen miles trom Bofton where Cotton was reftor. Hooker was minirter at Chelmsford from 1626 to 1630. Whence they rode "to and from Sempringham " is nowhere indica- ted, or we might have ibme clue to Wil- liams's own refidence at that time. The liberality of Father Paul Sarpi, the hillo- rian of the Council of Trent, is familiar to all who know his hiftory. See Rev. James Martineau's article on his life and his biographies, iVeftminJier Review, .April, 1838. Cf. Pub. Narr. Club, iii : 69. = Rev. John Ball, of Brafenofe Col- lege, Oxford, publifhed in 1640 a de- fence of fet forms of Praver. To this Cotton publifhed a replv entitled " ,4. Modert and Cleare Anfwer to Mr. Balls Difcourle of Set formes of Praver, &c. Written bv the Reverend and Learned John Cotton B. D. and Teacher of the Church of Chriil at Bollon in New Eng- land. London, 1642." Ct. Pub. Karr. Club, i: 324; ii : 38, 162. T^he bloody Tenent yet more bloody. 67 himfelf from partiality, and that he never ufeth to meafure that to any, which he would not have meaf- ured to himfelt. He propofeth a threefold wickednefs, which he faith God never left him to fall into. 13] Firll, h.ny fundamental errour. Secondly, per- lifting therein after admonition and conviBion. Thirdly, /educing of others. And laftly, he protelfeth, that if he (hould fo fall, it were better for him to be cut off by death or banijhment, then th^ejiocke of Chrijl to be f educed by his heretical wickednels. Truth. I here firft obferve (as alfo in other places) ^^7^ Mafter Cottons acknowledgement and profej/ion oi^^l"/°'' what a man may be punifhed for : to wit, a funda- Mafter- mental errour, perjijling in it, zndi J educing others ; all ^"'j"" ^ which are Jpiritual matters, of religion and 'worJhip,perjuution for which he decrees from the Magijlrate, death or banijhment ; and yet elfewhere in many other palfa- ges, he protelTeth againft all perjecution for conjcience. Secondly, If Mafter Cotton (hould fo fall, and be fo dealt withall by the civil Jiate, Firft, would not Mafter Cotton confcientioully be perfwaded of the Truth of what he held, though accounted by others fundatnental error, objlinacy, herejie ? &c. Secondly, Will Mafter Cotton think that death or banijhment would be wholefome and Chrijlian meanes and remedies to change and heal his conjcience. ? Thirdly, He (to prevent the infeBion of others) granting the civil Magijlrate muft punifli him with death or banijloment, doth he not make the Magijlrate, yea the Civil ^tate (what State foever he live in) the Judge of his conjcience and errors '? 68 The bloody Tenent yet more bloody. Fourthly, Confeffing it now, that to worfliip God with a Common prayer, was his fin, and yet it was his confcience, that he might lb do : If the Magijirate had judged it to be -a. fundamental error, he grants he might then have put him to death or banijhfnent, if perfifting, &c. though yet he hath a provifo, and a retreat againft this ajfault, profefiing, that if the Mag- illrate be not rightly informed, he muft ftay his pro- ceedings : of which afterward. Peace. What is this, but, in plaine Rnglijlo, to pro- fefs that all the Magijlrates and Civil powers, through- out the whole world, although they have command and power from Chrijl 'Jefus, to judge in matters of confcience, religion, and worjhip, and live in daily fin, that they do not cut off the heretick, blafphemer, feducer, &c. yet except they be of Mafi:er Cottons minde and confcience, to [14J account and judge to be, they vaw^fufpend their duty and office in this cafe, until they be better informed, that is, untill they be of his mind ? Exa?nination of CHAP. VI. Peace. BUt to proceed to the fixth Chapter, in which is handled that which more efpecially concerns my felf It is too lamentably known, how the furious troopes of perfecutors in all States, Cities, Towns, &c. have ever marched under my name, the white colours oi peace, civil peace, publike peace. The bloody Tenent yet more bloody. 69 Truth. Yet Mafter Cotton confeffeth, that the Cities peace is an humane an civil peace, as was further explained in many injlances from Babylon, Ephefus, Smyrna, &c. againft which Mafter Cotton excepts not. Peace. The difference or controverlie in this Chap- ter lies in two things. Firft, In the /imilitudes ufed from compafiies and Jocieties, voluntarily entering into combinations, which are diftinft from the City. 2. In the nature of the Church, which he main- taines to be a/bciety, whofe order the City is bound to preferve, as well as any of their civil orders or focieties. Truth. To begin with the firft, Mafter Cotton " replies, " That although inch focieties be not of the " ejfence of the City, yet they are of the integral and " confervant caufes of the City, and lb the dijlurbance " of any of thofe orders or focieties in the City, dif- " turbes the City it felf But I anfwer, The fmilitude was ufed more efpe- thrifts cially from a colledge of Phyjitians, or a fociety oi ^ffl^ Merchants, Turkifj, Eaji-Endies, &c. and coniec^ntniXy gi^thfreJ any other of that kinde, voluntarily combining ^q."'"! diffoh- « - 1 , .... - , .^ cd Without gether tor the better inriching of themfelves in \)c\.& dijUrbance improvement of ihcu faculties for publike good (at?'^''""'^ leaft fo pretended.) It was never intended, that if ""^^' fuch necelfary Trades, Callings, &c. as he mention- eth, be dilTolved and ruined, that there would be no difturbance of the peace of the City : But that if fuch or fuch a way and order of men of thofe faculties I mentioned, [15] voluntarily combine, and voluntarily alfo dijfohe ; yet all this may may be, without any breach of civil and publike peace. 7© T^he bloody Tenent yet more bloody. Peace. If fo, much more the church of Chrijl, which is a fpiritual fociety voluntarily uniting, may dilTolve ; I fay, much more, without the breach of the peace of the city, which is of a civil and humane nature, as is confelfed, and was urged in the inftances of Ephejus, &CC. Truth. 2. VVe are wont when we fpeak of keep- ing or breaking the Peace, to fpeak of IVords or ABions of Violence, Sedition, Uproare, Sec. for, ABions of the Cafes, Pleas, and Traverfes may be, and yet no peace broken, when men fubmit to the Rule of State, for the compoling ot fuch differences, &c. Therefore it is that I affirme, that if any of Cbrijls Church have difference with any other man in civill and hutnane things, he ought to be judged by the Laic : But if the Church have fpiritual controverfes among themfelves or with any other, or it God take away the The Joe- CandlejUck as he threatned the Church in Ephefus, trine and n i • i i • -i i i \> praaife of ^'^ '^"i^ ""'^Y ^^y ^"^ yet no Civil peace broken : i ea, Per/ecu- amongil thofe that profefs the fame God and Chrijl, 'th"'''a,ce' ^^ the Papijis and Protefants, or the fame Mahof/iet, wherever as the Turks and Per/ians, there would no civil Peace it comes, be broken, notwithltanding their differences in Relig- ion, were it not for the bloody Doctrine of Perfecu- tion, which alone breaks the boutids of civil peace, and makes Spiritual caules the caufes ot their bloodie difjentions. I obferve therefore, a twofold Fallacie in Mafter The civil Cottons reply. Firlf, he fallacioufly mingles Peace peace of a and Profpcrity together : for though it be true, that place or , .u^ . n n j .U- r people is ""der the terme Peace all good things are lometimes one thing, concluded, yet when we fpeak of Hereticks or Schif- The bloody Tenent yet more bloody. ji maticks breaking the civil peace, or ftrowine Doc- ""'^ '^^ . • !• I II ■ -11 . n welfare or trines tending to break the civiU peace, we mult .^^j^^^;, underftand fomefuch words or adls oi violence, wherein in health the bounds and orders of the City, haws, and Courts'^ ' are violated ; taking it for granted (for this is x}s\& other. Suppojition) that the Lawes of the City be meerely civil and humane. Hence then I affirme, that there is no DoBrine, no Tenent fo direftly tending to break the Cities peace, as this DoBrine oi perfecuting or pun- ijhing each other for the caufe of confcience or Religion. Againe, it is a fecond Fallacie to urge your order of the Church, [i6] and the Excellency thereof, and that therefore it is a Breach of the civil peace, when the Order of the church is not preferved : For although it is moft true, that fooner or later the God 'r'^^ Cities of heaven punirtieth the nations of the world, for^^.^^/^^^. their Idolatries, Superjlitions, &c. yet Mafter Cotton joy peace himfelf acknowledgeth (as was affirmed) that many "'"^Z''''-^" glorious flourifliing cities there are all the world over, j^^,,;-^' wherein no church of Chrijl is extant : Yea, that the Chrift is Commonweale of Rome flourilhed five hundred years J^' together, before ever the name of Chrijl was heard in it ; which fo great a Glory of fo great a continu- ance, mightily evinceth the diftindtion of the civill peace of a State from that which is Chrijiian Religion. It is true (as Mafter Cotton tells us) that the Turks have plagued the Antichrijlian world, for their Idola- tries : Yet Hijlory tels us, that one of their Emper- ours [Mahotnet) was the man that firft broke up and defolated two moft glorious ancient cities, Conjianti- nople (which had flouriftied 1 1 20 yeares (fince its firft building by Conjlantine) and Athens, which from , not heara 72 The bloody Tenent yet more bloody. Solans giving of it Laws, had flourilhed two thoufand yeares, notwithftanding their Idolatries, &c.' Truth. It is apparent that then the Chrijlian Re- ligion glorioully flourillied (contrary to Malter Cottons Ci&r//?w»/- Q^fgfvation ) when the Roman Empcrours took not under'"fuck power to theiiifelves to retoriii the abufes in the Empe'rours ChrijUun Church, but perfecuted it ; and then the "ch"'/}""^ r^ttrc/6 was ruined and overwhelmed with Apojlacy power to and Antichrijiianifm, when the Emperours took that reform /^v power unto themfelves : And then it was (as Mafter ^^arf., QQffQfj ellewhere confelfeth) that Chrijlianitie loft more, even in Conjiantines time, then under bloody Nero, Domitian, 6c c' Peace. It cannot be denied (dear Truth) but that the Peace of a civil State (of all States, excepting that of typical IJrael] was and is meerly and ejfentially civil. But Mafter Cotton faith further. Although the Inward Peace ot a church is Spiritual, yet the outward Peace of it, Magijirates muft keep in a way of God- linefs and Honejiie, i Tim. 2. i . Truth. The Peace of a church of Chrijl (the onely true Chrijiian State, Nation, Kingdom, or city ] is Spir- itual, whether internal in the Soul, or external in the admini/lration of it ; as the peace of a civil State is • The liege of Conllantinople under iinJ Fall, 1230-1238; Crealv, tiill. of Mahomet II., begun on the 6th of April, Ottoman Turks, \: 123-141. Athens 1453, and the city was taken the 29th was taken pofleirion of by Mahomet II., of Mav. Conllantine XI., the Byzan- in 1 456. Finlay, Hill, of Greece, 1204 tine Emperor, fell, exclaiming "I would to 1461, p. 191. rather die than live." The citv had fuf- ^ See BlouJy Tenent, 211; Pui. Sarr. fered twenty-nine fieges in the courfe of Cluh, iii : 368. The reference is to Cot- a thoufand vears. This was the laft. ton's application of the Song of Solomon With it fell the Roman power in the to the hillory of the Chrillian church, in Eaft, and the Ottoman Turks eftabliftied his Expofition of the Canticles, p. 141. their empire in Europe. Gibbon, Decline The bloody Tenent yet more bloody. 73 civil, internal in the mindes of men, and [17] external in the adminiftration and converfation of it ; and for that place of Timothy, it hath been fully fpoken to in this difcourfe, and the Difculfer hath as yet feen no exception againft what hath been fpoken. Peace. But further, faith Mafter Cotton, although the peace of a Country be civil, yet it is diftracfled by difturbing the peace of the Church for God cut fliort the Coafts of the civil State when Jehu ftiortned his Reformation, 2 King. 10. 31, 32. Truth. Mailer Cotton denies not (but confelfed in his difcourfe concerning BaptiftnY that Canaan was Typical, and to be caft out of that Land, was to be call out of Gods Jight : which proves thus much. That the church of Chriji, the IJrael now, negledling to reform, God will cut this Ifrael Ihort. But what is this to a meerly civil State, which may flourilh many hundreds, yea fome thoufands of yeers together (as I before inftanced) when the Name of the true Lord Jefus ChriJI is not fo much as heard of within it ? Peace. Laflly, (faith he) the church is a Society, as ■ This work was entitled "The grounds bones to Canaan: which they would and ends of the Baptilme of the Child- never have done for an earthly inheri- ren of the faithfull. By the Learned and tance, but to nourifli in the hearts of Faithfull Minifter of Chrifl, John Cot- their poilerity, faith and defire of their ton, Teacher of the Church of Bofton communion in the Church, and of their in New England. London, 1647." The reft in heaven, whereof the reft in Ca- reference is to page 40. " Canaan itfelfe naan was a type, whereunto not Mofes was not given as a meere temporal bleff- but Jofliua muft bring them, that is, not ing : but as a pledge of a fpiritual inher- the law, but Jefus, Heb. 3. II. with itance, a Scale of the Church, a type of Chap. 4. 5, 8. And their cafting out Heaven. Hence it was that Jacob <^zvi of that Country by captivity was their fuch a folemne charge by oath unto cafting out of Gods fight. 2 Kings, \J. zi. Jofeph, and Jofeph to his brethren, the Whereby their church Eftate was dif- one to bury his dead body in Canaan, folved, the Communion of Saints fcat- the other for the tranfportation of his tered, &c." 10 74 T^he bloody Tenent yet more bloody. well as the Societies of Merchants, Drapers, &c. and it is juft to preferve the Society of the church, as well as any other Society. Truth. When we fpeak of the balances of Jujiice, we muft diftinguirti between the Balances of the SanSiuary, and the Balances of the World or ci'vil States. It is Jpiritual jujiice to preferve fpiritual right ; and tor that end, the fpiritual King thereof hath taken care. It is civil JuJlice to preferve the civil rights \ and the Rights oi a civil Jociety ought juftly to be prejerved by a civil State: (and yet if a company of men combine themfelves into a civil Jociety by voluntary agreement, and voluntarily dilfolve it, it is not jujiice to force them to continue together.) The Socif- Peace. The church can leaft of all be forced : for Churches ^^ ^^ '^^ z fpiritual fociety, and not fubjedl to any civil of the "Judicature \ (though fome fay that a church in New Saints are ^finrjafid was citcd to appear before a civil Court :) fo untary in is the Combination of it voluntary, and the dijjolution combining of it in part or whole is voluntary, and endures no 'inz Civil violence, but as a virgin (in point ot marriage) nee cogit, nee cogitur, Ihe forceth not, nor can be forced by any civil power. Truth. But lartly, if it be jujiice to preferve the Society of the church, is it not partiality in a meer civil State to preferve one [i8] on€^y fociety, and not the perfons of other Religious focieties and conj'ciences Chrijis alfo ? But the Truth is, this mingling of the church ^^iTa^ " ^"^ ^^^ "^^^^^ together, and their orders and Jocieties of the together, doth plainly difcover, that fuch churches world. were never called out from the world, and that this is only a fecret policy oifejh and blood, to get protec- The bloody Tenent yet more bloody. 75 tion from the world, and fo to keep (with fome little ftilling of confcience) from the Crojs or Gallowes of Jejus Chrijl. Truth. Yea, but hear (faith Mafter Cotton) thofe excellent penmen of the Spirit (both the Father and the Son) David and Solomon. Firft Z)^t'/^ (Pfalme 122 [6. 1) They (hall profper that love the peace of Jeru- falem : and Solomon, Where the righteous rejoyce, there is great j^/sry, Proi;. 28. [12.] Now(faith he) what is the church but a congregation of righteous men ? If the rejoycing of the Church be the glory of a Nation, furely the dijiurbing, and deftroying, and dilfolving the church is ih.e Jloatne and confujion of a Nation. Truth. The outward profperity of a Nation, was a typical figurative blejjing, of that national and figura- tive church oi Ifrael in Canaan. It is now made good fpiritually to them that love xhefpiritualjerufalem: for though godlinefs hath a promife of things of this life convenient ; yet perfecution is the common and ordinary portion of the Saints under the Go/pel, 'Thepur- though that cup be infinitely fweetned alfo to them ^'J^y^^^^^ that drink of it with Chrijl Jejus, by the meafure and increafe of a hundred fold for one, even with perl'ecution in this life. 2. It is true, the rejoycing of a Church of Chrijl, is the glory of any Nation, and the contrary a Ihame : yet this proveth not that God vouchfafeth to no Jiate, civil peace, and temporal glory, except it eftablifh and keep up a Church of Chrijl by force of armes ; for the contrary we have mentioned, and Mafter Cotton confelleth the flourifhing of 'States ignorant of Chriji, from Age to Age, yea, and as I have mentioned, even 76 T^he bloody Tenent yet more bloody. to two thoufand yeers in Athens ; fix generations before it heard of Chriji, and fourteen generations fince, with the fprinking (for fome time) of the knowledge of Chriji Jejus in it. Peace. 2. But confider (faith Mafter Cotton) the excellency and preheminence ot the church, that the world is for it, and would not fubfift but for it, &c. 19] Truth. Tis true, glorious things are fpoken of the No Ck'il Qity of God, &c. yet for many Ages together Mailer ehher'by Cotton confefTcth the Nations ot the ivorld may lub- Chrijis fift & Jlourijh without it ; and though it be the duty Teflimony, ^^ j-j^^ Nations of the world to countenance and cherifh ron, be the church of Chriji ; yet where is there any comwif- judge of jion, either in the New or Old Tejlament, that the 'fiaiiUal Nations of the world (hould be the judges, governors, andfpirit- and defenders of Chriji lejus his J'piritual kingdotne, ""^^ and fo bound to take up Amies and fmite with the civil Jword [d.mong fo many pretenders) for that which they believe to be the church of Chriji ? Peace. 3. (faith he) It is matter ot jurt dilpleafure to God, and lad grief ot heart to the church, when civil Jlates looke at ih&Jlatc of the church, as of little or no concernment to themfelves, Zech. i . 1 9. Latn. i . i 3. Truth. Grant this, and that the moff jealous God will awake in his fealbn, for thefe /ins, and for the perjecutions, idolatries, and blaj'phefnies ; which the Nations live in : yet what is this for warrant to the Nations (as before) to judge and rule the church of Chriji, yea, and under the colour ot detending Chrijls faith, and preferving Chrijis church pure, to tear Chriji out of heaven, by perj'ecuting of his Saints on earth ; and to tire the world with Acwourmg flames of bloody The bloody Tenent yet more bloody. jj wars, and this onely for the. Jweet fake of the prince of peace} Peace. Dear Truth, we are now upon an high point, and that which neerly concerns my felf, the peace of the world, and the Nations of it. Mafter Cotton faith further, God winketh at the Nations in the time of their ignorance, and fuffers the Nation to flouri(h many hundred yeers together, as did the Effipire of Rome ; yet when the church of Chriji comes to be planted amongft them, then, as he brought the Turkes upon the Romans, for their per- Jecuting the church, and not preferving it in purity ; fo confequently will he do unto the Nations of the world. Truth. I anfwer, the moft righteous "Judge of the whole world hath plauged the Nations of the world, both before Chrijis cof)iing, and lince, for their pride and cruelty againfl: his people, for their idolatries, blajphemies, &c. Yet Mafter Cotton acknowledgeth that vn.-i.rvj Jlates have flourilhed many hundred yeers together, when no true church of ChriJI hath been found in them : [20] and Mafter Cotton will never prove, that God ever commanded the Nations and governtfients of the world, to gather or conftitute his churches, and to preferve them in purity : For God gave his ordinances, both before and fince ChriJI, to his people onely, whom he chufeth and calleth out of the World, and the Nations of it : and he hath pun- ifhed and diffolved them for their obftinate negleB thereof. And for the Rotnan Etnpire, and the Etn- perors thereof, the Chrijlian Religion, and the purity thereof, never loft fo much, as when the Emperors 78 The bloody Tenent yet more bloody. were perfwaded of Mafter Cottons bloody Tenent, as Mafter Cotton and all men leen in Hijlory and Chrif- tianity mud: confefs. Peace. But further, although (faith Mafter Cotton) the peace of the church be a Jpiritual inward peace, yet there is an outward peace of the church due to them from Princes and Magi/irates, in a way oi god- linejs and honejiy, i 'T/w. 2. [2. J But in a way o'iungodli- nejs and idolatry, it is an wholefome faithfubiefs to the church, if Princes trouble the outward peace of the church, that fo the church Hnding themfelves wounded, and pricked in the houfe of their friends, they may repent, and return to their firft husband, Zech. 13. [6.] Hof. 2. [7.] Truth. The peace of the Church is not only inward, between God and themfehes ; but as the Argument Difference importeth, to which Mafter Cotton anfwereth, the andcivlt P^ace of the Church external and outward, isfpirit- peace. ual, eftentially differing from the peace of the civil Jiate, which is meerly civil and humane. When the peace of the churches, Antioch, Corinth, Galatia, was difturbed hy Jpiritual oppojitions, the Lord never fent his Saints for civil help to maintaine thtir J'pirit- uall peace, though the Lord did fend Paul to the higher civill powers, to preferve his civill peace, when he was molefted and opprelfed by the Jews and Romans. 2. For that place of Timothy, though I have fully fpoken to it in this difcourfe ellwhere, yet this now : It proves not, becaule the church muft pray for civil Rulers, that fb they may live a quiet and peaceable life in all godlinej's and honejiy, that therefore civil T^he bloody Tenent yet more bloody. 79 rulers zre fupream rulers and Judges Rcclejiajlical, next unto Chriji Jefus, of what is godlinefs, holinefs, 6cc. lince God hath chofen few wife or noble, to know godlinefs : And although it is true that Gods end of vouchfafing peace and quietnefs, is, that [21] his Churches might walk in his fear, and in the wayes oi godlinefs ; yet it doth not hence follow, that Mag- ijlrates were the caufes of the Churches walking in the fear of God, and being edified, but only of enjoy- ing Rejl from Perfecution, AB. 9. [31.] 3. Although Gods chajiifement call to repentance, and although thefalfe Prophet in the church of Ifrael was to be wounded and llaine (as they are now to be cut o'S fpiritually ixoxxi the church oi fpiritiial Ifrael) yet was it fo in all the other Nations of the world ? Or did Chriji lejus appoint it to be fo in all the Nations of the world, lince his coming, which is the great quejiion in difference ? 4. And indeed, what is this, but to add coals to coals, and wood to ftre, to teach the Nations of the world, to be briars and thorns, butchers and tortnentors to the Lilies and Lambes of the moft holy and inno- cent Lafnb of God Chriji lej'us ? Peace. But God (faith Mafter Cotton) cut Ifrael fliort in their civil Jlate or Nation, when they cut (hort their reformation, i [2] King. 10. [32.] Truth. Mafler Cotton elfwhere denying a National church, which is bounded with natural and earthly limits, it is a wonder how he can apply that inftance of National Ifrael, to the now Jpiritual Nation and Ifrael of God'? May he not as well promife earthly peace and projperity then moft to abound to Gods 8o The bloody Tenent yet more bloody. iVhenGods pgQplg^ when they moft profper and flourifh in holi- ifi mojlln ^^P ■> '^-^^K &c. The contrary whereof, to -wxt., per- godiinefs fecution, is moft evident in all the New Tejlament, then moft ^^^ ^jj jyigj^g ^g^ ^nd frefh experience. Peace. To end this Chapter, Mafter Cotton affirmes, that civil peace (to fpeak properly) is not only a peace in civil things for the objeB, but the peace of all the perfons in the City iox xhcJubjeB. The church is one fociety in the City,^s well as the Jociety of Merchants, Drapers, &c. And if it be civil jujiice to protedt one, then the other alfo. Truth. Civil peace will never be proved to be the peace of all the fubjedls or Citizens of a City mjpirit- ual Things : The civil Jlate may bring into order, make orders, preferve in civil order all her members : But who ordained, that either the Jpiritual ejlate fhould bring in and force the civil Jiate to keep civil order, or that the civil Jlate ftiould in. Judge, [22J and force any of her Jubje^s to keep Jpiritual order ? The true and living God, is the God oi order, Jpirit- ual, civil and natural : Natural is the fame ever and perpetual : civil alters according to the conjiitutions oi peoples and nations : Jpiritual he hath changed from the national in one figurative land of Canaan, to par- ticular and co7igregational churches all the world over ; which order Jpiritual, natural or civil, to confound and abrogate, is to exalt mans folly againft the moft holy and incomprehenfible wijdome of God, &c. The bloody Tenent yet more bloody. 8i Examination i?/'CHAP. VII. Peace. IN his defcription of Arrogancy and impetuoufnefs, Mafter Cotton tels us, that he that refufeth to fub- jedt his Spirit to the Spirit of the prophets, that (hall oppofe fuch as dillent with clubs fwords and cenjorious reproaches, or rejedl communion with the church, &c. his pra(flife tends to the difturbing of civil or church- peace, or both. Truth. It is a fallacious mingling o^ clubs, fwords, reproaches, &c. with refufing to fubmit to the Spirit of prophecie in the Prophets, and rejedling of co/«- munion, &c. For a man may out of true and upright ^ '""''- . confcience to Go^ (as Mafter Cotton will not deny) /,-^!.'^lf"'^ refufe to fubmit to a whole true church, having xhefpiritual Truth of God on his fide ; and may withdraw from ""^ /"'"' • 1 / 1 r n- • r it- rejtjtance communion with a church objtinate m nn, and X.\ws, or dijiurb- without breach of civil peace ; and therefore the"'"'^- mingling or confounding of \}[\&k fpiritual rejijiances or dijlurbances with ^mwj-, fwords, &c. is a mingling and confounding of heaven and e'<3r//6 together. 2. In that he I'aith, thefe wayes tend to the dif- turbance of either civil or f^wrrii-peace, or both ; he fpeakes too like the doubtful oracles of Apollo, which will be true however the event fall out ; but yet he toucheth not the Truth of the quejlion, which con- cernes civil peace only ; againft the dijiurbers of which, I grant the civil powers to be armed with a civil fword, not in vaine, and concerning which divers cafes were propounded of feeming Arrogance and impetuoufnefs 82 The bloody Tenent yet more blooay. in Gods fervants, and yet they fell not juftly under any cenfure of breach oi civil peace. 23] Peace. Tis true (faith Mafter Cotton) becaufe they were not wayes ot Arrogance nor Impetuoufnefs. Truth. But will Mafter Cotton give way that any confcience but his own may freely preach and dijpute againft the Jiate-religion, freely reprove the highejl, in Six inflan- fharpeft language, for matter of religion, refufe con- zellin°^' for''>iity to the common ejiablified religiofi and worjhip. Scripture, difclaime fubjediion to the civil powers, in fpiritual far from (-afes, prcach aeainft the common policy and feemine arrogance •,-/,- 1 n r • 1 i- r or impetu- ivtjdom ot the State, even to a leeming hazarding of oufnefs. all, and laffly occaiion great tumults and uproars ^^^{f^'''^'^ (which were the fix cafes alleadged ?) If Maffer Cot- from Scrip- ton granteth t.\n?, freedome to other conjciences belide '"^^ '" ^^^ \\\% own, why preacheth he perfecution againft fuch neniand ^ liberty, which other confciences belide his own, believe they juftly challenge ? If to no other con- fcience then his own, it is not his faying ten thoufand times, that his confcience is true, and others falfe, nor any other diJiinBion in the world, can clear him from moft unrighteous and unchriftian partiality. acknozul- edged bf Mafter Cotton. Examination of CHAP. VIII. Peace. IN this Chapter (dear Truth) lies a charge concerning thy felf. For whereas thou anfwerefl an objedlion, that this diftindlion concerns not Truth or etrour, but the manner of holding or divulging, Mafter Cot- ton affirmes the dijUnBion to fpeak expreilly of things The bloody Tenent yet more bloody. 83 unlawfull and erroneous, and therefore that it cannot be faid with Truth, that the diJiinSlion concernes not truth and error. Truth. The truth is this, the former diJlin£lion fpeakes of f?iatter, and this diJiinBion feems wholly to intend the tnanner of holding forth. The words were thefe : [Again, in points of DoSirine and Worjhip lefs principal, either they are held forth in a meek and peaceable way (though the things be erroneous and unlawful) or they are held forth with fuch Arrogance and hnpetuoujnefs as tendeth to the difturbance of civil peace ?^^ In which although things erroneous and unlawful ZTQ mentioned; yet who [24] fees not but that thofe words are brought in by the way of Paren- thejis, which may or may not be left out, and the diJiinBion be whole and intire ? And therefore Mafter Cotton doth not well to fpend precious time and life upon feeming advantages. Peace. Yea, but (faith he) why is this diJiinBion blamed, when the difcufler himfelf acknowledgeth, that there may be a way and manner of holding forth, which may tend to break the civil peace. Truth. That which was excepted most againft in the diJiinBion, was the perfecuting language of \^arro- gance, impetuoufnefs, boiJieroufnefs,\ without declaring what that was : to which Mafter Cotton anfwers, that the difcuffers requeft, was not that he (hould compile a difcourfe, but return an anfwer to the letter of his friend; as alfo that he charged none of Gods children with fuch things. I reply (as formerly) Mafter Cotton s memory (though otherwife excellent) herein faileth ; for, fuch ■ Cotton's Anfwer, 13 c, in Bloudy Tenent, p. 7. Pub. Narr. Club, iii: 41. 84 The bloody Tenent yet more bloody. a requejl the difcuffer never made unto him, by letter or otherwife. 2. Although he charged not Gods peo- ple with arrogance and impetuoujnefs, yet mollly and commonly Gods children (though meek and peacea- ble) are accufed to be arrogant, impetuous &c. and 'tis the common notorious language of perjecutors againft them. Peace. Concerning thole fix injlances wherein Gods children were occafion of great oppo/ition 2ii\A J piritual hojiility, yea and of breach of civil peace, notwith- ftanding the matter delivered was holy, and the man- ner peaceable, Mailer Cotton anfwers, they nothing concern the diJlinBion which fpeaks of holding forth things erroneous and unlawful for the matter, and for the manner in a way of arrogance and impetuoujnefs, to the dijlurbance oi civil peace. Truth. I reply, firft, it fpeaks not only of erroneous and unlawful things (though erroneous and unlawful things be admitted in way of Parent hefs, as before.) 2. He defcribes not what this arrogance and impetu- oufnefs is, but wraps up all in one general dark cloud, wherein the beft and moll zealous of Gods Prophets and fervants are eafily wrapt up as proud, arrogant, and impetuous. 25] Examination of CHAP. IX. Peace. IN this Chapter I remember you affirmed, that one caufe ot civil dijjention and uproar, was the lying of a State under falfe worjhip, whence it endures not The bloody Tenent yet more bloody. 85 the preaching of light and truth, &c. Mafter Cotton anfwers, This is not to the purpofe, becaufe this is by accident. Truth. It is as much to the purpofe to declare (in the examination of the breach of civil peace about matters of Religion) I fay, to declare the true caufe of fuch troubles and uproares, as it is in the fearch after the leaks of a yZ)z/>, to declare where the leake is indeed, when many are faid to be where they are not. 2. Whereas he confelfeth that vigilant and faith- ful ones are not fo troubled at the falfe Religion of yew or Gentile, as not to tolerate them amongft them '^^^ ^"'^'- in a civil body, he alleadgeth for injlance, that thej^^y^^f^'^" Indians fubjedled to their government, are not com- tkn to the pelled to the confejjion or acknowledgement oi \h€\x ^"^^'^'^ Religion : I reply, firft, who fees not herein unchrii- /^nii per- tian partiality, that Pacrans, Barbarians (who happily^"'''"'"' • iU ri U U U^ f lu ■ K ■>, their devil- might more ealily be brought rrom their natural i^n ^^^_ Religion to a new forme, then any other) I fay, ^■i.ljhipi,when thev fhould be tolerated in their hideous worfhips oi^J'S^'J^ ,.., ,., ... 7/1- -'/ J earing creatures and devils, while civil people (his countrymen Cod, per- yea it may be the precious Jons and daughters oi x^^fi'^ted. moft high God) Ihall be courted, Jined, whipt, banijhed &c. for the matters of their confcience and worjhip to the true and living God? 2. Is not this paflage contradiBory to all Mafter Cottons whole difcourfe in this book, which pleades for the purity of Religion to be maintained by all Magijlrates and civil governments within their jurif- diSlions, and the fuppreffing of the contrary, under the penalty of the dejlrudlion of their lands and coun- tries, and accordingly hath not the pradtice of New 86 The bloody Tenent yet more bloody. Vnchrif- tian con- clufions. Jonahs cajiing over-boar, a ground of per/ecu- tion, &c. examined. England anfwered fuch a do£lrine ? and yet, faith he, we tolerate the faUe Religion of Jeiv or Gentile. Peace. Polfibly (Dear Truth) the dijlindlion between 'Jew, Pagan, and Chrijlian, may latisfie (for the pre- fent) Mafter Cottons confcience fo to write and prac- tife: for thus he addeth, But [26] \i Chrijlian s fhall apojlate, or if Jews and Pagans be blafphenious and feducing, then, &c. Truth. Who knows not but that the very Religion oi Jew or Pagan is a blafpheming of the true Religion ? Revel. 2. [9.] I know the blafphemy ot them that fay they are Jews, and are not, but are the Synagogue or church of Sathan. And whereas Mafter Cotton alleadgeth for proof of this, Pauls blaming of falfe teachers, for being troub- lers to the churches of Galatia, Gal.^. [12.] and A£ls 1 5 [24.] &c. Who, that puts this inference into Chrijls balance, but will fee the lightnefs of it, thus ? The churches of Chrijl are to draw forth the J'word and power of Chrijl, and are not to fuffer fuch as with falfe doBrine trouble their peace. Ergo : Therefore the civil Jlate mull not permit fuch perfons to live in the world, &c. Peace. The lecond caufe I remember, you alleadged of civil dijlurbances and hubbubs about Religion, was the prepojlerous way of healing of corruptions in Religion, as by whips, Jiocks, imprijonment, 6cc. unto this Mafter Cotton anfwers. Then the Mariners caft- /ing yo«a/» over-boord, for his fin was the cauje oi \\\& Jlorme. Truth. I anfwer, if that extraordinary and miracu- lous injiance, be fufficient ground for Magijirates caft- The bloody Tenent yet more bloody. 87 ing over-boord whomfoever they judge Hereticks, then all cWiXJiates 2s\6ijhips muft fo praftife m Jiormes and troubles on fea or {hore, to wit, throw over- boord, put to death, not only Hereticks, Blafphemers, Seducers &c. but the beft of Gods Prophets ov fervants, for neglect of their duty, Minijlery, &c. which was yonahs cafe. And if fo, doth not this fet up (and all the world over) by land or fea, all Kings and Magijirates, all Majiers oi Jhips and captaines, to be the. Jpiritual and Ecclejiajlical judges of the religion ^Lnd Jpiritual neg- ledls of all their Jubje^s or PaJ/engers F Such doBrine I cannot imagine would have relifhed with Mafter Cotton in his palfage to New England; and I humbly defire of God, that he may never tall: the bitter fruit of this Tree, of which yet fo many thoufands of Gods fervants have fed, and himfelf not a little (to the Lords praife and his own) in former times. 27] Peace. Whereas you argued it to be light alone, that was able to difpell and fcatter the tnifs andyi^j of darknefs in the fouls and confciences of men, Mafter Cotton anfwers. The judgements of God are as light that goeth forth, Hof 6. 3. Ifa. 26. 9. and the falfe Prophet repenting will acknowledge this Zech. 13. 6. Thus was I wounded in the houfe of my friends. Truth. But doth Mafter Cotton indeed believe that 7he killing not only publike Magifirates, but alfo each private p'op/ft father and tnother (as that place of Zechary, literately, Zech. 13. taken carries it) muft now in the dayes of the Gofpel^: ^^'""' wound and pierce ; yea run through and kill their Son the falfe Prophet'? would he juftifie a parent fo pradlifing though it were in the negled: of the pub- 88 The bloody Tenent yet more bloody. like Magijlrate, who happily may be of ^he fame Religion with the falfe prophet ? Will not this doc- trine reach & extend to the pulling down depo/ing and killing ot all fuch governors and governments, which God in his gracious providence hath fet up amongft all peoples in all parts and dominions of the world, yea and harden the heart of Pharoah, the very Pope himfelf, in his King-killing and State-killing doBrine ? Peace. If ever Mafter Cotton wake in this point, he will tell all the world, that it is more Gofpel-like that Parents, Brethren, Fathers, Friends, impartially fulfill this o{ Zechary 13. and Deut. 13. [6-10.] fpiritually, in the friendly wounding, yea and zealous Haying by the two-edged Jhvord of the Spirit of God, which is the word of God comming forth of the mouth of Chriji Jefus, Ephef. 5. [6: 17.] Revel, i. [16.] Truth. And it is moft true (as Mafter Cotton faith) that the judgements ot God, legally executed, or more Efa. 26. & terribly poured forth in the vials of /word, plague, examined^ and famine, they are as heavenly lights fliining out from the Father of lights, teaching the inhabitants of the world righteoujnejs. Yea the creation it felf, or each creature, are as candles and glajfes to light and ihew us the invijible God and creator : but yet thefe are not the ordinances of Chriji "Jefus given to his church. Thefe are not the Preachings of the word, and the opening ot the myjleries of falvation, which give light and under- ftanding to the iimple, and convert the foul : Thefe are not that marvailous light unto which the call of Chriji J ejus, in the [28] preachitig of the word, had T^he bloody Tenent yet more bloody. 89 brought the faints unto whom Peter writes : The weapons of Pauls fighting, whereby to batter down the high thoughts and hnaginations of the fons of men againft the Jons of God, were of another nature, 3 ^ Cor. 10. Cor. 10. and his direBions to Timothy and Titus, how ^''■' '^'^ to deal with Hereticks and Gainfayers were never heard of to be fuch, till the Jon of man, and Jon of perdition, brought forth fuch bloody weapons and bloody doBrines in the affaires of Chrijl Jejus. Rxamination of CHAP. X. Peace. IN this paffage Mafter Cotton will fubfcribe to the whole matter, faying. This Chapter may ftand for us without impeachment, and yet in this Chapter is reported the per fee ut ion, which both rightly informed and erroneous consciences fuffer, and the blind ejlate of fuch blinde guides and blinded confciences who fo preach and praSlice. Truth. Thefe firft words \^We approve no perfecu- tion J'or conjcience^ fight againft his whole endeavour in this book, which is to fet up the civil throne and judgement-feat over the confciences and Joules of men, under the pretence of preferving the church of Chrijl pure, and puniftiing the evil of herefie, blafphemy 6cc. 2. They fight againft th^vc fellows, which follow, thus [unlefs the conjcience be convinced of the error and pernicioufnefs thereof] which is all one, as to fay. We hold no man is to be perfecuted for his confcience, unlefs it be for a confcience which we judge danger- 90 The bloody Tenent yet more bloody. ous to our Religion. No man is to be perfecuted for his conjcience, unlefs we judge that we have convinced or conquered his conjcience. Tis true, all errour is pernicious many wayes to Gods glory, to a mans owne foul, to other vnens fouls conviRion and confciences : yet I underlland Mailer Cotton to fdence. ^^X' Except we judgc the error to be fo and lb mif- chievous. Tis true, there is a fclf-conviBion which fome confciences Imite and wound themlelves with ? But to rub-[29jmit thefe confciences to the tribunal of the civil Magijlrate, and Powers of the World, how can Mafter Cotton do this, and yet fay no man is to be perfecuted for his confcicnce ? Peace. Alas, how many thoufands and millions of confciences have been perfecuted in all Ages and Times in a judicial ivay, and how have their fudges pretended victory and triumph, crying out. We have convinced (or conquered) them, and yet are they objlinate. Truth. Hence came that hellilh Proverb, That nothing was more obfitiate then a Chrijiian : under which cloud oi reproach hath been overwhelmed the moft faithful, zealous, and conftant witneffes of fefus Chriji. Peace. But faith Mafter Cotton, Some blinded con- fciences are fo judicially punilhed by God, as his in Irelond that burnt his child in imitation of Abraham. Truth. In fuch cafes it may be truly faid, the Mag- ijlrate beares not the fivord in vaine, either for the Thevio- punijhing ox preventing of fuch/fnj, whether unclean- dvilpface nefs, theft, cruelty, or perfecution. though out And therefore fuch confciences as are fo hardned The bloody Tenent yet more bloody. 91 by Gods judgement, as to fmite their fellow-fervants, ?/^/'"'- under the pretence of zeale and confcience (as in i\\G^'f"^J^jp_ inftance of Saul his zeal for the children of Ifraeled. again ft the Gibeonites) they ought to be fuppreji and punijhed, to be reftrained and prevented. And hence is feafonable the faying of King lames, that he delired to be fecured of the Papijis concern- ing civil obedience,' which fecurity, by wholefome Lawes, and other wayes : according to the wifdome of each Jlate, each Jiate is to provide for it felf even againft the delujions of hardned confciences, in any attempt which meerly concernes the civil Jiate ^wA. Commonweale. 30] Examination o/"CHAP. XI. Peace. IN this Chapter MarterCo//o« takes himfelf wronged, that he Ihould be thought to lay this down, as a conclu/ion, viz. that it is not lawful to perfecute lefus Chriji. Truth. What difference is there in faying, It is not lawtul to perfecute a confcience rightly informed, and to fay. It is not lawful to perfecute ChriJI lefus ; was it not all one in effedt for Chrif to fay. Take up thy bed and walk, as to fay. Thy fins are forgiven thee ? I " I gave good proofe that I intended forme." iVorkes of the Moji High and no perfecution againft them for Con- Mightie Prince James, 248. London, fcience caufe, but onely denied to be 1616. Quoted in Scriptures and Reafons, fecured for civill obedience, which for &c. Publications Narraganfett Club, iii : confcience caufe they are bound to per- 31. 92 The bloody Tenent yet more bloody. Peace. He adds, It is no matter of wonder to lay down the principles of Religion for a proof, as Gama- liel did. Truth. Who fees not a vail difference between Mafter Cottons and Gamaliels I'peech ? Gamaliel fpeaks of that particular controverjie concerning Chrifts per- An over- y^„ ^^d profej/ion, which the Icivs fo gainfaved and ^^/!^^J^ perfecuted. Gamaliel htly aggravateth their oppoji- ordering tion by the danger of their cour/'e, if polfibly it might MajJer pj-Qve to be the Truth, which they perlecuted. Maf- alltadge ter Lotton IS to lay down not a particular anjicer, but Gamaliel, general conclujions ; and notwithllanding that in the forgotten '-'°^^J^ o^ ^is Book he malntaines fuch and fuch perfe- Mafter cution, yet he layes this down as his firft conclu/ion : johnGood-i(Y[ is not lawful to perlecute a confcience rightly tVttlS €XC€i~ - . . , . lent /d^oar in termed, that is, Chriji lej'us in his Truths and Ser- in his vants ; and that, I lay never perjecutor profelfed to tfeofxa- Jq without a Maske or covering. or fghting Peace. What of that faith Mailer Cotton, for agaiujl although they do not perfecute Qhrijl as Chriji, yet " ■ they do it, and it is no matter of wonder to tell them as Chriji tells Paul, It is not lawful for them fo to do. Truth. Doubtlefs whatever perfecutors protels, and what Apologies foever they make in all the particular cafes for which Gods J'er vants are perlecuted ; yet the Saints of God have dealt faithfully to tell PerJecuters that they perfecute Chriji himfelf, and to breath out "John Goodwin, (i593-'655,) of and a warm Arminian. Lowndes i ^/'^//o- Queen's College, Oxford, was ejefted grapkers Manual, ii : 805,) gives a lill of from the living of St. Stephens, Cole- his more important works, not including man street, London, for refufing the fac- this. Calamv, Konconformijls Memorial, raments indifcriminately to his whole i : 151, names it, but no copy is within parifh. He was a zealous republican, the Editor's reach. The bloody Tenent yet more bloody. 93 the fire of Gods judgements againft them, even out of their own mouth. But what is this to a conclufton laid down ? for fo Chrifi laid [31] not down his expofiulation with Paul as a conclufion, as Mafter Cotton doth by way of teach- ing, but as a conviBion, by way of reproofe. Peace. Yet perjecutors (faith he) have perfecuted Chrifi as Chrifi ; for the Scribes and Pharifes faid. This the is ^^/r, come, let us kill him : and lulian perfecuted lefius as lefus : And if a Chrifiian in Turkic Ihall feek to gaine a Turke to Chrifiianity, they will perfecute fuch a Chrifiian, and in him /^«j- as lefius. Truth. It is faid ^^j- 3. [ i 7] that the /e-wj- perfecuted Chrift out of is'norance : for though they had fufficient P'"'}^ knowledge to convmce them, yet did they not perle- ;;^^ >)^^/-^. cute Chrifi out of a clearely convinced confidence, ior cuted as then it could not be out of isrnorance. And vet it ^'^"^ '^'^ ^*. • . . "^ . . as a de- was lufficient, that fo great a power ot Gods Spirit ceher, appeared in the evidence of Chrifis works, as to make '^^'?/>^^''^'' their y/« to be againft the Spirit of Go J^^^P °^ ^^ moft precious fervants of the moft my heart high God, in the affaires of his icorjhip, and the waketh. ICingdome of his dear Son ? Awake ; for what tiery 32] cenjures juftly poureth forth this our excellent Adverfarie againli the oppreffours oi confcience, enti- tuling them with the names ot tyrants and perfecu- tors, notwithftanding their vaine profej/ions, pretences, apologies and pleas for their tyranny and Bloodjhed} Againe, how fall: alleep, in his fo zealous pleading for the greatell: tyranny in the world (throughout his whole book) though painted and wajhed over with faire pretences &c } 2. He granteth upon the point the truth, which was affirmed, and he denyed, to wit, that no perfe- cutor o*f Chrijl ever perfecuted him as the Son ot God, ternals, could eafilv make the tranfition he was himfelt unconfcious, into a de- to Paganilm. Julian was converted from cided and zealous Pagan." Neander, being an outward Chriftian with a fecret Church Hijlory, ii : 40. leaning to Paganifm, of which perhaps The bloody Tenent yet more bloody. 95 as lefus, but under fome mask or covering, as thou- fands of black and bloody clouds of perfecuting wtt- nejfes in this cafe moft lamentably make it evident and apparent. Peace. Mafter Cottons next charge is very heavy againft the difcujfer, tor exalting himfelt above God in the difcerning of Mafter Cottons fellowfhip with perfecutors, notwithftanding his profejjion againft fuch perfecution. Truth. The Lord Jefus faw in the lews fuch a co«/rar/>/y between t\ie.ir profejjions ^nA praBifes (even in this cafe oi perfecution) Mat. 23. [29-31.] 2. Himfelf in effedt, but even now, faid the fame of all perfecutors : [What ever pretences they make, faith he] and they will pretend great things oflove^'^^'P to Chrif, and kifs him ten thoufand times, when trea-'^iZl.'" fons diTid faughters are is [arife ?] in their courfes. And tUn. will Mafter Cotton fay that Chriji lefus exalted him- felf above God, in fpying out fo great a ttiyfery ? It is no new-thing, that Mafter Cotton ftiould be apt to fay with David, That man that hath done this thing (hall die, not duely confidering and pondering that our felves are fons of blood, and children of death, condemned by our own mouth, if the righteous ludge of the whole world ftiould deal feverely with us. Peace. But Mafter Cotton (for a clofe of this Chap- ter) complaines of his own fuffering of bitter perfe- cution, and the Lord lefus in him, being unjuftly flandered, except the difcuffer can prove, that any doBrine of his tendeth to perfecute any of the fervants of ChriJl. Truth. Let a mans doEirine and praBife be his wit- 96 The bloody Tenent yet more bloody. nejfes, and let every foul judge in the fear of God, whether the do^n'ne of [33] this Book maintaining fuch and fuch a perfeciition to be an holy truth wajh'd. white in the blood of the Lamb, agree not lamentably with all their imprij'onings, banijhings, &c. inHidted upon fo many feveral forts of their own countrinien, friends, and brethren in the wildernejs, for matter of Religion and conjcience ; amongft which the Lord Jejus will be heard at lall: to have faid, Why perfe- cuteft: thou me ? why banilhell and whippeft thou me, &c? 2. Will not all peffecuting prelates, Popes &c. take heart from hence ( according to their leveral religions and confciences) to perfecute the heretick, blafphemer, feducer, &c. although they all will fay with Mafter Cotton, It is not lawful to perfecute a conjcience rightly informed, that is, Chrijl Jefus in his truths or fervants ? Peace. But the difcuffer (faith Mailer Cotton) is a hitter per/'ecutor, in llandering him, and Chriji Jefus in him, for a per/'ecutor. Truth. I fee not but Mafter Cotton (though of Davids fpirit) may be guilty of <)auls lamentable complaint, that David perfecuted him, and that he Wolves could finde none to pity him ? Who knows not that ingthat '^ -^"^ our own Popifli Bijhops in ^een Maries, yea the flieep and of latc times our Proteftant Bijhops againrt the ^them"" non-conformijis have been wont to cry out, what bit- ter perj'ecution themfelves have fuffered from the Jlanderous cenjures and reproaches of the Jervants of Chrijl fej'us againft: them ? Who yet have fliot no other arrowes at them but the faithful declarations and dijcoveries of Gods holy truth, and the evil ot the The bloody Tenent yet more bloody. 97 oppojing and perfecuting of it, and the profejfors of it ? And how neer will Mafter Cotton be found to clofe with that late bloody Woolfe (fo far as his chaine reached) Bifhop Laud, who being an injirutnent of the bloody hunting and worrying of thofe three famous witnejjes of Chriji, Mafter Prin, Mafter Baji- wick, and Mafter Burton ; yet at their publike fen- tence in the Star-chamber, he lamentably complained that thofe poor Lambs did bark and bite him with unjuft reproaches, llanders, &c,^ 34] M Examination of CHAP. XII. Peace. After Cotton here lirft complaineth that his words are tnij-reported concerning the punijh- ' William Prynn, a barrifter, who had Prynn having once loft his ears before Written againft theatrical amurements, by lentence of this Court, Anno 1633, John Baftwick, a phyfician, who had whereof he was now fentenced to have written a book denying the divine right the remainder of his ears cut oiF, and of biiliops above prefbvters, and Henry alfo it was decreed that he (hould be Burton, a clergyman, who had publifhed ftigmatized on both cheeks with S. L., two lermons reflefting on the proceed- fignifying a Seditious Libeller. And in ings of the hierarchy, were each brought June 30 the above named three defend- before the High Commiffion in 1633-4, ^"'^ '°'^ their ears, the hangman rather and fentenced to very fevere punifhment. fawing off the remainder of Prynn's ears. All were imprifoned and fined, and than cutting them off." All three were Prynn fufFered mutilation. In 1637 alio to fuffer perpetual imprifonment in they were brought before the Star- the remoteil prifons of the kingdom, chamber, charged with having employed Rufhworth, HiJ}. Colleliiom, ii : 382 : their leifure in prifon in writing againft Neal, Hi/lory of Puritans, i : 317, 327 ; the hierarchy. They were condemned Hallam, Conft. Hi/}, of England, 259. " and the Court proceeded to fentence Archbifhop Laud in pafling fentence and fined each of the defendants Prynn, made a laboured fpeech, defending him- Baftwick and Burton, 5000 1. apiece to felf againft the accufations of the Puri- the King, and adjudged the two latter to tans, and complained of " this Malicious ftand in the Pillory at Weftminfter, and Storm, which hath lowred fo black upon then to lofe their ears; and that Mr. me." Rufhworth, Hiji. Coll., ii : 383. »3 98 The bloody Tenent yet more blooay. ment of the heretick after once or twice adfnonition. Tit. 3. 10. Truth. I defire that others may judge in xhrte par- ticulars. Firft, whether thej'uww and pith of the ivords are not rendred. 2. Whether this Titus 3. was brought by Mafter Cottoji to prove (as is now pretended) that an Here- tick might be perfecuted with an excommunication after once or twice adtnonition : or whether the quef- tion be not of another kind oi perfecutioyi. 3. Whether that Tit. 3. 11. do hold forth, That although a man be a heretick, bla/'phemer, feducer, he may be punirtied with a Civil or corporeal punijhment, yea though he lin againft his own conjcience. I add a fourth, whether indeed las Mafter Cotton intimates) the dijcujfer makes this Tit. 3 a refuge for hereticks. Great found and noife makes this word The blood heretick, heretick. I dare appeal to Marter Cottons under the '^'^''^J'^^^^^'-'^' and memory, whether the reading ot hijio- Altar is a ries, and the experience of time will not evince and /'"l^'^^yf- ^Yove., that hereticks and Chrijlians, hereticks and 6. [9.] Martyrs (or witnefles of Chriji] have not been the fame inen and women : I fay againe, that fuch as have been ordinarily and commonly accounted and perfecu- ted for hereticks, have been the fervants ot the moft high God, and the followers and witneffes of the Lord yefus Chriji. Peace. You know [dear truth) the catalogues of here/ies and hereticks extant, &c. Truth. Grant it (fweet peace) that fome in all times have fuffered for erroneous confcience. Yet I dare The bloody Tenent yet more bloody. 99 challenge the father of lies himfelf to difprove this ^ '^'^'- afTertion, That the moll of fuch (beyond all com- JJ^,y/,-^/ parifon) that have ever fuffered in this world for here- fe/f. ticks, have been the difciples and followers of Chriji "Jefus. And oh that not only the Lions, Leopards, the Bears, Woolves, and Ty-\i'^\gers (the bloody Pharoahs, Sauls, Herods, Neroes, Popes, Prelates &c.) fhould fetch from hence, their perfecuting arrows All Anti- and commijjions, but that even the Davids, the men ^''^"^""^ after Gods own heart, the AJas (whofe hearts 'A-'^^perfecutors perfect with God) that fuch as are tht Jheep and la?nbsmake Tit. of Chriji, (hould be fo monftroufly changed and tranf- ^^„'^"^ formed into lyons, beares, &c. yea and (liould the to Fortre/s. this holy Scripture of Tit. 3. for this their unnatural and monftrous change and transformation. Examination of CHAP. XIII. Peace. IN this I 3 Chapter, dear truth, you argue the great miftake of the world in their common clamour, an heretick, an heretick, a perfon objlinate in funda- mentals ; and you prove that this word heretick intends Difcujid. no more then a perfon objlinate againft the admoni- tions ot the Lord, although in lelTer tnatters : upon this Mafter Cotton concludes in this i 3 Chapter, that the difculfer gives a larger allowance tor proceeding againft erroneous perfons then himfelf did. Truth. I muft deny that the difculfer gives a larger allowance then Mafter Cotton, or any at all, that the I oo The bloody Tenent yet more bloody. hereticks or ohjlinate perfons fliould be dealt withall by the Civil Magijirates ot Crete, but onely by the fpiritual power of the hord 'Jefus. 1. For firrt, What though I granted that an objli- nate perfon, contending about Genealogies, ought not to be luffered, but after once or twice admonition ought to be rejeBed} And, 2. What though I grant that after fuch faithful admonitions once or twice, he cannot but be con- demned of himfelf? yet according to his third anfwer, how will it appear that I grant, that an here- tick is rightly defined to be one objlinate in funda- mentals, when I maintaine, and Mafter Cotton feem- eth to grant, that the heretick may be fuch an one as is objlinate in lejjer points and prahifes ? 3. Further, let the word l^i-iia—at imply an over- turning, yet will it not follow, that therefore an here- tick is he, who is wil- [36] fully obltinate, in holding forth fuch errors as fubvert the foundation of the Chrijlian religion : For however that Mailer Cotton faith. That fuch difputes may tend to overthrow Chrijlianity, yet that is but in remote pojjibility, as the prick of "3^ finger may kill the heart, if it ranckle and fefter, and fo go on from member to member without means applyed : yet this cannot be faid to be a mor- tal wound at firft. So is it in the body of Chrift. Peace. The Apoftle difcourling of meats and drinks, of eating and drinking with offence, calls an oftenfive eating a dejlrudion of thtjoul for which Chrijl died : and yet I fuppofe he will not fay that that difference was 2i. fundamental difference. Truth. It hath been a grofs and barbarous millake The bloody Tenent yet more bloody. i o i of the monopolizers of learning, both divine and J^*^ ^''"■'- humane. The Clergy both of PopiJJj and Protejlant ^^fp^^l"^, faSlions and worjhips : And how many are the thou- w^ of that fands of milHons of abufes, prophanations and blaj'-'^!"r ^^''"' phemies againft the God of heaven in all (the Anti- jhisofGods chrijiian) ChriJlendome,in 2^1 preachings, writings, pro- <>^" '^^'^- ceedings, and procejfes, touching this name heretick, herefie, &c '? By the impartial cenfure of the Lord, he is an heretick, who wilfully perlifts in any linful doc- trine againft the due admonitions of the Lord; for every bit and parcell of leaven is to be purged out of the houle of God, as well as the greater and funda- ment all lumps. Examination of CHAP. XIV. Peace, IT is a fallhood (faith Mafter Cotton) that I call the flight HJinings of Gods people to the checks of their confciences, their finning againft their confcience : for I fpeak not (faith he) of the finning of Gods people againft confcience, but of an heretick f'ubverted, much lefs do I call their flight lijlening to confcience an heret- ical finning againft confcience, leaft of all do I fay, that {ox fight lifening to the checks of confcience, he may lawfully be perfccuted as for finning againft his confcience. And he adds this gall to the former vin- egar. Thus men that have time and leafure at will, fet up linages oi clouts, and then fhoot at them. 37.] Truth. Mafter Cotton, elfewhere, granteth that Gods children may (through pafTion, &c.) be carried I02 The bloody Tenent yet more bloody. on to defpife admonition, and may be excommunicated, and if fo, how can they refuiing of Chrijis admoni- tion in the church, be excufed from linning againft the {e]{-condemning of themfelves ? For if a child of God may poiribly be excommunicated for objlinacy in fome pajjion, temptations, &c. then may he be this heretick or wilfull man in this Tit. 3. Tis true, that in an houre of great temptations, Gods people may fin againll clear light of conviBion, and fentence of confcience, as David and Peter, &c. But (as I conceive) the holy Spirit of God in this 3 of Titus intends not fuch a clcarncfs o^ felf-condemning, but either that the admonitions of the Lord are fo evident and clear, that either if he in his own con- Jcietice before Go^/ improved them i'erioully and duely, they would clear up the truth ot God unto him : or elfe the checks ot confcience are fuch as are recorded to have been [Cant. 5.) in the members oi Chriji, in the Church ot the Jews; and Mafter Cotton cannot render a fufficient realbn, why they may not alfo be found in the members of the churches of the Qhrif- tians. Peace. I perceive indeed (dear truth) the wonder- ful effedls of 2. Jlrange tongue, in the church ot Chrijl : The noife and Ibund of a Greek word heretick, in poor A child oj Englijh eares, hath begot a conclujion, that a perfon pojTibhbe retufing once or twice admonitioyi tor lome point of an Here- DoBritie, is luch an heretick or monjler, that he can- not poffibly be a child of God; whereas Mailer Cot- ton granting that a child of God may polTibly retufe once and twice admotiition, and fo come to be excom- municated; What doth he then in plaine Englijh, but tick. The bloody Tenent yet more bloody. lo;: fay, that a child of God may be obftinate to excom- munication or rejeBion (that is in Greek) be an here- tick ? And what is this but contrary to his former Ajfertion, that a childe of God cannot be heretically obftinate to rejeSlion, &c. Truth. Queftionlefs no child of God, but in temp- tation, may lin heretically, that is, objlinately upon once or twice admonition, again ft the checks and whifper- ings of his own confcience, and againft that evidence of light, which (afterward) he wondreth how he could defpife : and this rejefting or cafting forth of the viiible fociety of Chrijl Jejus and his fervants, is not for deJiruBi-\^i'^^'^n but humiliation ^nA fa hat ion, in the day of the Lord Jefus. Peace. I judge, that no fon oi peace, in a fober and peaceable minde, can judge, as Mafter Cotton here doth, this to be an image ot clouts. Truth. Nor -can I learn, that the difcufler fo abounded in time and leafure, as to make fuch images (as Mafter Cotton infinuates.) It is not unknown to many witnelfes in Plymmouth, Salem, and Providence, that the difcufters time hath not been fpent (though as much as any others whofoever) altogether in fpirit- ual labours, and publike exercife of the word, but day and night, at home and abroad, on the land and water, at the How, at the Oare, for bread; yea and I can tell, that when thefe dijcujjions were prepared for publike in London, his time was eaten up in attendance upon the fervice of the Parliament and City, for the fupply of the poor of the City with wood (during the ftop of coale from Newcajlle, and the mutinies of the poor for firing.) Tis true, he might I04 The bloody Tenent yet more bloody. For uihicb\^2ive. TUD the Tode of preferment, as well in Old as thrTuzh ^t^"^ Englatid, and have had the leafure and time of the hurry fuch who eat and drink with the drunken, and fmite 2'^'j",'""'^ with the fift oi wickednefs their fellow fervants ; But cejfiiy of God is a moft holy witnefs, that thefe meditations were his dcpar- fitted fof pubUlce view in change ot rootnes and cor- 7o7'bis're- ^^^•*'» 7^^ fometimes (upon occafion of travel in the compence country, concering that bufinefs oi fuell) in variety of 'f./*'-"^"-^'' ftrange houjes, fometimes in the fields, in the inidft jlraightsof^^i^^'^''-'l\ where he hath been forced to gather and the difeuf- fcatter his loofe thoughts and papers. Jen time p^^^^ ^g|j ( notwithftanding Mafter Cottons bit- tn cotnpo- . , , , , '^ Jingoftheier cenfure) fome perlons ot no contemptible note Bloody f^Qj- intelligence, have by letters from England, informed the dijcujfer, that thefe Images of clouts it hath pleafed God to make ufe of to ftop no fmall leakes of perfe- cution, that lately began to How in upon dilfenting confciences, and (amongll: others) to Marter Cottons own, and to the peace and quietnefs of the Indepen- dants, which they have fo long, and fo wonderfully enjoyed. * Ipreju- Truth. I will end this Chapter, with that famous %ZT dijinaion of the Lord Jefus; ^Digging, Begging, comforta- Stealing, are the three wayes by the which all that ^^'■/W^""-' pretend to be Chrijls Stewards are maintained. They WCwhieh^^^^ cannot digg, can begg the glittering pre-[39jfer- tbe Saints ments ot this prefent evil world, and the wages of 'make for Balaam. They that cannot dig can Jleal, in the their wayes oi fraud, opprejfton, extortion, &c. But by the Teachers rnercy of the moft high, the difcujfer hath been ina- ahl'o'nly t>Ied to get his bread by as hard digging, as moft dig- 1 ajfirme, that fuch as will not teach without money, they mujl and do beg or fleal. The bloody Tenent yet more bloody. 105 gers in New or old England have been put to : and chriji let all men judge, whether fuch as can beg or Jl^^l jipn^'ion and cannot dig ; or fuch as chufe neither to beg nor of Diggers, Jleal, but dig, have moft time and leafure to make ^''SS'"> fuch images of clouts, &c. Examination of CHAP. XV. Peace. IN this pafTage (Dear Truth) we hear a found of Agreement ; Mafter Cotton confenteth, that this third of Titus evinceth no civil rejeSlion, but excom- munication out of the Church of Chrijl ; and he faith, That no fillable of his conclujion lookes at more. And whereas it might be objedted, That excom- munication cannot fitly be called perfecution : he an- fwers yes, and quotes Luk. 21. 12. John 16. 2. Truth. Were it not for the fierce hands of angry EJaus, this (hril fweet voice might pafs for "Jacobs. What ever Mafter Cottons ends and intentions were (of which I cannot but judge chatitably) the eye of God alone difcerneth, but for Mafter Cottons words, fillables and arguings, let all impartial readers and confciences judge of thefe four conjiderations. Firft, Whether the word perfecution, do not in all proper and ordinary fpeech fignifie penal and corpo- ral punifhment and afflicftion. 2. Whether the point in queftion agitated between the prifoner and Mafter Cotton throughout the book, concern not only penal and corporal aflidlion : and whether it can be imagined, that the prifoner, or the «4 1 06 The bloody Tenent yet more bloody. Per/ecu- difcujfer, or any that plead for the purity of Chrijis properh. Ordinances, could ever plead againft excommunicating nor ufualiy zn heretick or wilful offender out of the Church of taken/or chrijl : And although the Scriptures by Mafter Cot- u5 1 1 4 The bloody Tenent yet more bloody. point of Religion, have been fo inhumanely oppreired for the word of God and the TejVnnony of lejus. Our own Chronicles, Records of England, and blelf- ed Mafter Fox will in part evidence to us, that fcarce England in 2, King ov ^leen oi England hath part: fince Richard "euiltf'of ^^^ fecond his time, but the blood of the witnejjes of much per- lejus more or lefs hath been fpilt in their Raigties, fecution. ^g j}^g blood of Hcreticks, Schiftnaticks &cc. and but few drops of the blood ot any Heretic/: indeed have fain to the ground. Truth. The dijcujfer therefore humbly (to my knowledge) defireth according to Mafter Cottons wifh finable fi-^'^ refledt upon his own way, and humbly to beg of titions of God two things for himfelf, and all in any meal'ure Vuud ^^^J'^''^'^ ^"d pcrfecuted as hercticks. Firft, lojephs innocency, purity, chajlity, in all thofe points and quejlions wherein they are charged and con- demned unclean. Secondly, lofephs patience to bear the accufations, cenfures, iniprifonments Sec. from the tongues and hands of them who are notorioully unclean liwA guilty before the zealous and revenging eye and hand of God. 46] Examination o/CHAP. XVIII. Peace. MAny of the following leaves and Chapters {dear truth) are fpent upon that great and heavenly parable of the Tares, a knot about which fo many holy fingers, dead and living, have been fo labori- I The bloody Tenent yet more bloody. 115 oufly exercifed, all profefling to unty, yet fome by feeming to untie, have tyed the knot the fafter. Truth. It is no wonder ( fweet peace) to finde Maf- '^*'' P"''"- ter Cotton fo intangled both in his anjhvers and replies j^/f^^ touching this Parable ; for men of all forts in former ages, have been fo intangled before him : To which purpofe, with thy patience I (ball relate a notable palfage recorded by that excellent witnefs (or Martyr) of God, Mafter Fox in his book of A£ls and Mon- uments : tis this. In the ftory of Mafter George Wife- hart (that famous Scotch witnefs of Chriji lefus) in the dayes of King Henry the eighth, there preached at the arraignment of the faid Wifehart, one lohn W inry me , fub prior of the Abbey ot Saint Andrews, he difcourfed on the Parable of the Tares, he interpre- ted the Tares to be hereticks ; and yet contrary to this very Scripture (as Mafter Fox himfelf obferveth, though elfwherc himlelf alfo maintaining it the duty of the ciiiil Magijirate to fupprefs hereticks) I fay the faid Winryme concludeth that hereticks ought not to be let alone until the harveft, but to be fupprejl by the power of the civil Magijirate : So that memora- ble it is that both the Popijh Prior, and that truely Chrifian Fox, were intangled in contradiBions to their own writings about the interpreting of this Heavenly Scripture.' ' George Wifehart fuffered martyrdom he intreated of: Let them go into the at St. Andrews, March 26, 1546. At Harvejl ; the Harveft is the end of the his trial John Winryme, fub-prior of the world. Neverthelefs he affirmed that Abbey, preached from the 13th chapter they ftiould be put down by the Civil of Matthew. " At the laft he added, Magiftrate and Law." Fox, ABs and That Hereticks ftiould be put down in Monuments, ii. 51Z. The inconfiftency this prefent life. To which Propofition here alleged againft Winryme is of a the Gofpel appeared to repugn, which piece with his courfe afterward. " He 1 1 6 "The bloody Tenent yet more blooay. The Peace. O what caufe therefore have all that follow ef Tires l^f^^ ^'^ beg of lefus (as the Difciples did) the blelfed grojty Key oi David to unloofe this holy tfji/fery} In the aiu/eJ. entrance therefore of this dijcourfe, the difcujjer obferving Mailer Cottons expojition to be fallacious, and the Tares to be interpreted, either perfons, or doBrines, or practices, he blames that Mafter Cotton gives no argument for proof of fuch an interpreta- tion : Mafter Cotton replies. Firll, Neither did the Author of the letter give reajon for his in-\\'j\terpretation. 2. That they both gave 07ie hiterpretation. For the Author of the letter faid, that fome expounded the Wheat and Tares, to fignifie fuch as walk in truth, and fuch as walk in lyes : now are not (faith Mafter Cotton) hypocrites and fome corrupt do£frines and praSlices coincident with fuch as walk in lyes, 6cc ? Truth. I anfwer, Firil it might be both their fail- ing, not to flrengthen their interpretations with fome light and evidence from Scripture or reajon, although the Prijoners failing the lefs, as being forced to write by Ihifts and difficulties in prij'on, and lb the Ihorter, when Mafter Cotton had free liberty to inlarge and confirm without control, &c. 2. When the prijoner interprets the Tares to be fuch as ivalk in lyes, it will be found evident upon examination, that he meaneth fuch as manifellly, was an early convert to the proteftant confidered the doftrines then called doftrines, but he neither abandoned his heretical contrary to God's word, he (ituation nor emoluments in the Catho- not only evaded the qucllion, but argued lie church ; and when Knox, at the on the popifli fide." Chambers, Biog. meeting of the Black and Grey Friars,- Dia. of Scotjmcn, iv. 457. demanded whether he confcientioufly The bloody Tenent yet more bloody. \ij openly, vifibly walk in the true profejjion of Chrif- Hypocrijie tianity ; and fuch as openly and vifibly walk in ^^Jpen uloc- lyes of falfe and Antic hrijtian doSlrine and worjljtp.rijie. That diftinftion of fecret and open Hypocrifie is feafonable : fecret, implies fuch a dijjimulation as may lie hid under the true outward profejjion of Chrijl Jefus, as in Judas, Simon Magus, Ananias and 8ap- phira 6cc. Open hypocrife implies the profeffion of the tnan oi fn, fitting in the Te}?iple of God (or over the Temple of God) pretending the Name of Chrijl, and yet apparantly and vifibly, falfe and counterfeit, and but pretending, when fuch pretences and JJjewes are brought to the Touchjione of true Chrijiianity. Peace. Your obfervation is true, as alfo a fecond. That thefe hypocritical doBrines and practices are to be tollerated to the end of the world, this he fets down in general, not inftancing in particular what doSlrinc and praBifes are to be tollerated : and on the other hand, the whole drift of his Booke main- taineth, that fuch perfons, doBrines or praBices, that are idolatrous, or blajphemous, or inJeBious, are not to be tollerated or permitted at all ; which paffages to my underllanding have not harmony among them- felves : For what is all the whole Religion of every Antichriji, but a Majs or Chaos of Hypocrijie, Idola- try, Herefe, Blafphemy, Poyfons ? &c. Befides, Mafter Cotton had dealt more plainly with this holy Scripture, if he had explained what he meant by fuch doBrines [48] -^n^ praBifes [comming neer the /r«M] and fet down the bounds how neer as to make them Tares. Truth. Dear Peace, Who knows not that the weeds 1 1 8 The bloody Tenent yet more bloody. of the wildernefs come neer the Jlowers of the Garden, the counterfeit may come neer the life, and the falfe tnettal the true gold} And though it be true that fome doBrines and practices be not fo grofs as other, Spiritunl yet they differ but (as the Scripture fpeaks) as whores in viorjhip ^"^^ whore mongers, amonglt themlelves ; lome are may and movc proper, and fine, and young, and painted; fome doth tn all ^j.^ ^^^^ deformed, Sec. And yet the fneji weeds, coun- fubfiji with t^''' fits, and whores are unfufferable in the Garden, Civil in the Comvionweale, houfe, and bed of Chriji : Though Relations 1^^ ^" ^^^ ^'"^'^^ Commonweale, the vWeiifpiritualJirum- &c. ji't'/ may challenge a civil Being, if in civil things unreprovable. Examination of CKAP. XIX. Peace. BUt in this Chapter, Mafter Cotton in the ilfue granteth, that the Tares fignifie perfons, by Chrijls own interpretation : For [them that do iniquity^ may feem to be an explanation of -avra zuaxdi^da).a, K\\ fcandals, that is, perfons holding forth oi fcandalous and corrupt doSlrines and praSlices, like unto true and found. Truth. Yet v/ithall he chargeth the difculfer with lightnefs and inconjlancy, for endeavouring to prove that corrupt doBrines and praBices are not to be tol- lerated, and yet, faith he, the difcuffer pleades that fuch perfons ought to be tollerated. Whereas the difcuifer twice in this Chapter exprelly diftinguifheth between toleration in the Church, and tolleration in The bloody Tenent yet more bloody. 119 the world, and affirmeth, that although the Church oiQhriJi Jefus cannot tollerate either perjons or prac- tices which are faUe and Antichrijlian, yet the civil Jlate, the world, ought to tolerate and permit both. And therefore Mafter Cottons inconliderate charge of contradiSlion will not flick, becaufe of thofe divers ref pedis or States, the. fpiritual and civil, as it was no contradi£lion in Chrijl lefus, to affirme that lohn Bap- tiji was Elias, when lohn hinifelf affirmeth, that he was not Elias : For in feveral refpedls the [49] Neg- ative of John, and the Affirmative of Jejus were both true. Exatnination of CHAP. XX. Peace. IN this paflage (to my underftanding) Mafter Cot- ton after much feeming contejiation and difagree- ment, yet in conclulion he Hiakes hands and agrees with the difcujfer in the maine point in queftion. Truth. Your objervation reacheth home; for let it be granted, that the Greek word Ztrivia fhould not lignifie All weeds fprung up with the wheat, but one kind of weed, and that in fpecial which Mafter Cot- ton faith, Diofcorides defcribeth : Let it be granted to be the fame with Lolium, and that there is a great Jimilitude between the Tares and the Wheat, while they are in the blade (fome of which particulars are^/''^'" controverjial :) yet it no way oppofeth that which the difcufler maintaineth, to wit, the eafinefs of difcern- ing thefe tares to be tares, when they are grown up to blade and fruit. And therefore Mafter Cotton at the laft, confefl*eth that even thefe tares [unknown 1 20 The bloody Tenent yet more bloody. \^kno'wn\ hypocrites) (according to his own expojjtion) ought to be Tuffered in the church of Chrijl to the harvejl or end of the world. Peace. I cannot but wonder how Mafter Cotton fhould once imagine, that it might polhbly ftand with the order, piety, and Jafety of the profejjion of Chrijl Jefus, that fuch a generation of known hypo- crites fliould be perpetually fuffered. Truth. Doubtlels the Lord Jefus was not of Maf- ter Cottons minde, who fo vehemently warned his followers to take heed of the leaven of hypocrifie. Belide, if known hypocrites may be fuffered and not caft out. Why may not known hypocrites be taken in ? And what is then become of the true matter ot the church, to wit, true living /tones oi ■a. fpiritual life and nature, fo far as outwardly can be difcerned ? Peace. This afertion hath fo foule a reprefentation, that Mafter Cotton is forced to draw this vaile over, and therefore he adds, untill the fruits of hypocrites grow notoriou/ly fcandalous. 50] Truth. I cannot fathom how thefe two agree : Firft, known hypocrites may be tolerated untill the worlds end ; 2. Tolerated no longer, then untill the fruits of the hypocrifie grow notorioujly fcandalous : For will not all reafon and experience ask this quef- tion : How comes it that this friend, fubjeSl, and Spoufe of Chrijl is now a known dijfembler, traitor, whore, unlefs by Ibme fcandalous fruits fo declaring and uncaling' of them ? If the (hameful fruits ot the unclean perfon, i Cor. 5. jij.] were fufficient to de- ■ Uncafe, — to ftrip off the covering, tlety, &c." Milton, Of Reformation in "Commit fecurely to true wifdom the England, lib. ii. Works, ii. 47. (Bohn's vanquiihing and uncajing of craft and fub- edition.) The bloody Tenent yet more blooay. 1 2 1 nominate him a wicked per f on, why were they not fuf- ficient to warrant Paul to fay, Put away therefore that wicked perfon from amongft you ? Peace. But let us mind the Scripture quoted : If (faith Mafter Cotton) foohfli Virgins be caft out of the church, the wife Virgins may be found fometimes fleeping as well as they. Truth. Neither good wheate, nor wife Virgins are to be call: out of the church oi Chriji, while they Q;^'*^^ appear to be fo : yet fince Mafter Cotton elfewhere^J^/y^" grants, that a child of God [good wheat, and a wife Virgins. Virgin) may fo ftand out againft the church of Chrift (in fome paffion) that he may be caft out G?c. How much more then ought the tares and foolijh Virgins (while fo appearing) be excluded ? 2. If the wife Virgins be received into heaven, as t.h.e foolijh Ihut out, will it not evidently follow (even the contrary to that for which Mafter Cotton alleadg- eth this Scripture) to wit, That when hypocrites are difcovered, they are to be kept out, and confequently to be cajl out of the church oi Chrijl ? except Mafter Cotton will fay, that the kingdome of Chrijl on earth, may receive and keep in her bofome fuch ftinking weedes, declared fo to be, which the kingdome of Chrijl in heaven abhors. Who queftions, but while the hypocrife of thefe foolijlj Virgins lay hid in their empty vejfels, that outwardly they appeared as wife as the wije Virgins} But when the fruits of their hypocrijie difcovered them to be fools, how can Mafter Cotton (according to the truth as it is in Jefus) affirme, thzi foolijh Vir- gins [known hypocrites) are to be kept in and not caft i6 122 The bloody Tenent yet more bloody. out of the church of Chriji unto the end of the world} Peace. O how contrary is this to the vevy funda- mentals, ejfence, nature and being of a church or SpouJ'e oi Chriji JeJ'us, [51] which is (by the confejfion of Papijis and Protejiants) 2. fociety oiivi/e Virgins, vifi- bly Saints holy and faithtul perfons, z fociety of fuch perfons as outwardly profefs to love Chriji Jefus uprightly [Cant. i. [4.]) and to be efpoufed to him, I Cor. II. [3.] Truth. Yea, and how contrary is this to the nature of Chriji lejus, whofe heart is all out fire towards the daughters ot Icrujalem (Carit. 4.) and how contrary No true to the charge that great and folemn charge of the '^^Yrjff f^„_ Lord lefus to all his followers, to take heed of that Jijiing of leaven which is hypocrijie, which if fuffered, will fz/M/^-jiz-igj^ygj^ the whole lumpe, and render the z^rden and J'pouje of Chriji a filthy dunghill and ivhore-houfe of rotten and ftinking whores and hypocrites. Examination of CHAP. XXI. Peace. M After Cotton here endeavors to prove (as many have done before) that the Field which the Lord lejus interprets the world, was meant by him to be the Church, as he is faid to love the world, lohn 3. [16.] to be propitiation for the fins of the world, i loh. 2. [2.] Truth. In thefe and many other places of like nature, it pleafeth the Spirit of God to fet forth his The bloody Tenent yet more bloody. 123 love to mankinde, diftind: from all other creatures : As alfo the impartiality of his love, calling his chofen out of all forts oijinners, mankinde all the world over : and yet it cannot be denyed, but that the Scriptures 'The field fpeak frequently of the world and of the church in a 'if^^rid. far diftindt and contrary acceptation. So, as when he nameth the church, it cannot fignifie the world; and when the world, he cannot be faid to intend the church, the reajons therefore on either fide muft be expended and weighed in the fear of God, why the Field here called by Chrijl the world, cannot be intended to be the church of Chrijl. Peace. Your right dijlinguiflnng is a right dividing of the word of Truth ; but (faith Mafter Cotton) it cannot be the world in proper fignilication ; for which he aleadgeth three reafons. 52] Firft, Becaufe there had been (faith he) no place for the fervants wonder at the appearing of the tares verfe 27. for what wonder that the world fliould be io full o^ fornicators, &c ? Was it ever otherwife ? Truth. It is true, that the world lyeth in wicked- nejs, and is full oi fornicators, idolaters, &c. and yet it was fome thoufands of yeers when the world was not full of Chrijlian, that is, anointed, or holy fornica- tors, holy idolaters, &c. That is indeed and truth Antichrijlian, and that alone is the point in queftion. The myf- about which this anfwer of Mafter Cotton hovers, '':7 "'C'^"" 1 • "T-ii • • • 1 n 1 1 tichnjiians but comes not neer it. This is indeed a molt dread- or/^^^ tul and wonderful point oi the wifdome, jujlice, and Chrif- patience of God, fo to fuffer fo many millions of men and women, to arrogate to themfelves the name and profejfion of the moft holy living God, and his holy 1 24 The bloody Tenent yet more bloody. Son Chrijl lefus, to be called Chrijiians, anointed or holy, and yet upon the point to hate the holinefs, truth, and I'pirit of Chrijl lefus. Truth. This is doubtlefs to me (what ere Mafter Cotton imagines) a wonderful myjlery in all Ages fince thefe tares were firft fown, to fee, I fay, fo many mil- lions of holy idolaters, holy murtherers, holy whore- mongers, holy theeves, &c. The blajphetny of this is fo wonderful and dreadful, that I cannot fufficiently TOO«^ip?^ fezabels corporal whoredoms (finning againft civility or fate of the City) the City by her Officers ought to punilh, left civil order be broken, and civility be infe(5ted &;c. but lezabels fpiritual luhoredomes, the civil fate ought not to deal with but (there being a church of Chrif then in Thiatria, and xh.Q fpiritual whoredomes there taught and pradtifed) I fay the church in Thyatira, which in the name and power of Chrif was armed fufficiently to pafs and The bloody Tenent yet more bloody. 147 inflidt a dreadful fpiritual cenfure, which God will confirme and ratiiie mofl alfuredly and undoubtedly in heaven. Peace Two realbns more were alleadged out of the Text. The iirft was, that by plucking up the tares, the good wheate it felf by fuch hurries and per- fecutions about Religion, (hould be indangered to be plucked up : which Mafter Cotton falveth thus : to wit, If Gods people themfelves, for their idolatry and fuperjlition, Ihould be cut off, it will be for warning unto others, &c. Truth. Oh ungodly, unchrijlian, that is bloody and Antichrijiian do£lrin, by which (under pretence of punifliing hereticks,fchifmaticks, and J'editious perfons) c-^r//? the Son of God, the Lord oi Lords, and Kiiig of Kings, j//'""' hath fo many millions of times, in his Jervants \i&^ntence per- perjecuted, Jlaine, and crucified ! As lor the world, xx.J''"'^^^- lies in wickednefs, is a iinldernefs oi fin over-grown with idolatry and fiuperfiition. The Antichrifiian (fallly called Chrifiian world) in moft abundant and over-flowing meafure hath wondred after and mag- nified the Beafi, Rev. 13. The two witnejfes prophefie in I'ackcloth againft this beafi, in all parts of his dotninio7i, by whom alfo they are perfecuted and flaine, and yet we read not that \.\\e^ judge or cenfure, ox '^^^ ^''fP' fight for themfelves with any other weapons then by sadts, the word oi their prophecie, the blood oi the Lafnb,^^^- 12- their patient fiufi^erings, the not loving of their lives unto the death. Peace. The fecond reafon out of the parable was. That the [69] Angels of God have in charge to bun- dle up thefe tares for the burning. Mafter Cotton 1 48 The bloody Tenent yet more bloody. replies two things. Firft, fo thefe Angels will gather into bundles tor the burning tnurtherers, robbers, &c, who are not yet to be tolerated. Truth. I anfwer, If a man call Mafter Cotton niur- therer, witch, &c. with refped: to civil matters, I lay the civil Jlate muft judge and puniHi the offender, elle the civil Jlate cannot Hand, but mull: return to bar- Thc liif- barifme. But if a man call Mafter Cotton niurtherer, tZunck'il'^^^'^^^ &c. in J'piritual matters, as deceiving and be- am! fph-it- witching the peoples y^/A, if he can prove his charge, ual flander y^^i^^^ Q^tton ought to give God the glory, and and repent of fuch wickednefs. If he cannot prove his charge, but llander Mafter Cotton, yet is the llan- der of no civil nature, and lb not proper to any civil court, but is to be caft out (as we fee commonly yw/Vj- o? law are rejefted, when brought into Courts which take no proper cognizance ol fuch cafes.) Peace. What relief xhtn hath Mafter Cotton or any fo charged in this cafe ? Truth. The court of heaven, the church of Chrijl, calls fuch a jlanderer to repentance (whether he be within the church or without, though orderly pro- ceeding lies only againft him that is within) If he be objlinate, how dreadful is they('«/f«fc againft fuch 2k Jlanderer, both in earth and in heaven ? how dread- ful the delivering up to hardnej^s of heart (a greater plague on Pharaoh, then all the devouring plagues of The dread- Egypt) how dreadful the delivering up to Satan, the ofc'kriih P^'^' ^nAjaw of the roaring Lyon (infinitely tar more fpiriiual terrible, had we eyes to fee it, then to be thrown punijh- with Daniel X.O the devouring Z,j)wz :) There is no reafon in the world therefore, for theeves and mur- The bloody Tenent yet more bloody. 149 therers to be tolerated unto the laft day without y^«- tence and punijhtnent, becaufe tranfgrejfors againft fpiritual Jlate may be tolerated to live in the world, yet punifhed iox fpiritual tranjgrejjion with a greater cenfure and forer punifhment, then if all their bones and flefh were rackt and torn in pieces with burning pincers. Peace. Mailer Cotton and others will lay, The idolaters 2Lniifeducers were cer\(\xrcdi fpiritually under Mofes, and yet were they alfo put to death. 70] Truth. I deiire Mailer Cotton to fliew me under Mofes, fuch fpiritual cenfures and punijhments beiide the cutting off by the civil f word : which if he can- not do, and that iince the Chrijlian Church antitypes ^^' . . the Ifraelitijh, and the Chrijlian laws and punifl:>ments J^iiUiij_ the laws and punijhtnents ot Ifrael concerning religion, ments in I may truely aifirme, that that civil ftate which t^'^^Y '^'fjfj^'h' not juilly tolerate civil offenders, &c. yet may vaoii of ifrael. juftly t.o\ev2LX.e fpiritual offetiders, of whofe Delinque}icy it hath no proper cognizance. Peace. Laftly, Mafter Cotton urgeth, that rtapnaia (2 Thejf. 2. [8]) fliould rather betranilated/>r^6'«<:£'then co?iii}ig. Truth. Admit it (though many able tranfators in divers languages rather tranflate it coining) and that Antichrijl (hall not be confumed by the breath of the mouth ot the Lord Jefus before his laft coming to judgement ; yet then Mafter Cotton muft give another interpretation of this end of the world, and the Angels, and the y?rc, then is ufually given : however the tares (hall be bundled up for the everlajling burnings, and are at prefent under a dreadful fentence and punijh- 1 50 The bloody Tenent yet more bloody. ment, and therefore (not offending in civil things) the civil Jl ate may the better tolerate them in mat- ters of religion and confcience ; and Paul himfelf (if oppofed by them) might the better wait with patience, if God peradventure will give them repentance, &c. Examination of CHAP. XXVII. I Peace. N this Chapter, thofe three particulars by which the Minijiers of Chriji are commanded to let the Tares alone, Mafler Cotton evades by calling them fo tmny Jlippcry eva/ions &c. Truth. I believe neither the interpretations nor the intentions of the Author were evafive : for a faithful witnefs will not lye though a falfe ivitnefs will utter deceit ; however the fire fliall try. The truth is, the greater part, and efpecially the former of Maffer Cottons anfwer in this Chapter, comes not neer the point of the ijfue, for that is not whether the Saints may pray or prophecy againfl: idolaters and falfe ivor- Jlnppers, but whether or no tor I71] their prefent temporal de/iruBion and extirpation. Peace. Unto this Mafler Cotton faith. Yes, for the prefent deJlruBio7i of fome or other Antichrijiian idol- aters in every age : and he adds, it might as well be Pra'jer f^jj^ \}n2X a Minijler of Chriji fhould not denounce "p^refint de- prefent or fpeedy deJlru6lion to any murtherers, whore- jlruaion of mongers, &c. becaufe though fome of them may fall tares. under grievous plagues, yet there will never want a The bloody Tenent yet more bloody. 151 company of fuch evil doers, untill the great harvejl or end of the world. Againe, faith he. Though a Minijler denounce not prefent deJiruBion, yet he cannot let them alone, no more then the feller of an Oake, that gives many a Jlroake before the laft, &c. 2. It is not credible (faith he) that fome of the Angels that poure out their vials upon the Antichrif- tianjiate, lliall not be Minijler s : And, when the ten horns (hall burn the City oi Rome, it is not credible, that they will do it without fome excitement from the Angels. Truth. The inftance brought oi murtherers, whore- mongers &c. is moft improper, becaufe we all agree that prefent corporal or civil punijlmient is due to )nur- therers, whoremongers, &c. and other like tranfgreffbrs againft the civil Jl ate of all Nations and peoples all the world over, and this in all Ages and Times : but Mafter Cotton himfelf acknowledgeth, that many prophecies and periods are fet for the contiyiuance of the Antichrijlian Jlate, and the idolatry and defolations thereof, and that thofe periods ihall be accomplifhed before the judgement day : nor will it appear that thofe ten Kings that (hall in the fulfilling of this prophecy burn the whore, fliall do it by way of ordi- nance and obedience to Gods command, otherwife then he permitted Nebuchadnezzar and Cyrus, and other Tyrants ot the world (as the fijhes of the Jea one to devoure and fwallow up another.) And for that inftance of the wood-man felling of the Oake, I grant that the prayers of the faints haften the whores down- fal, and the opening of thefe prophecies make way 1^2 The bloody Tenent yet more bloody. for Gods time ; but what is this to a prefent downfal before the time appointed ? PajlorsanJ Aeaine, That it is not credible but that fome of notApoftks^^^^^S''^^ (hould be ruejjhigers of the Go/pel, I anfwer, and mef- Mailer Cottou knows that the Englijh word niejfengers, fengers. ^^^ ^^ Greek word Apojlles, are the fame ; but no fuch me[]mgers Mailer Cotton al- [72] lows of: And that the word mcjfeiigers in the Apojlles fence fhould imply Pajiors and Teachers (which Mailer Cotton now only allows of) I finde not in the Tejlament of Chrijl JeJ'us. That thofe Angels Ihould be the wit- nejfes, and the Prophets in Jackcloth, feemes more credible. ■ And I may well affirme the contrary to Mailer Cottons credible, that it is incredible that it.ny ferv ant or mejfenger of the Kiyig of Peace fhould llir up the civil Magijlrate to cut off thofe by the civil /word, whofe repentance he is bound to wait for with pa- tience, bearing in the interim their oppojitions and gainfayings, 2 Tim. 2. [24. 25.] Peace. Tis moll true, according to the tejlimony of Chrijl Jejus (and moll contrary to the tenent s and praSlice of the Romijh bloody Popes and their follow- ers) that Chrijls Minijiers are wif domes Maidens ( Prov. 9.[3.]) fent forth in heavenly Beauty and chajlity, with meek and loving, yet vehement perfwa/ions, to call in the foolilh of the world to partake of wijdomes ftirring up'^'^^^ti^^ '• t>ut (dear truth) deliver your minde con- Ahab to cerning the lall palfage, to wit, Elijahs a^ in llirring 'a'JJius "P ^'^^'^ ^^ ^^^^ ^^^ ^^^ Priejls and prophets of Baal : This a^ (faith Mailer Cotton) was not figurative, but moral; for (faith he) Ahab could not be z figure of I The bloody Tenent yet more bloody. 153 Chriji, nor Ifrael after their Apojlacie, a type of the true Church : Befide, blafphemers ought to die by the law; and Ahab forfeited his own life, becaufe he did not put Benhadad to death for his blafphemy, i Kings 20. [42.] Truth. ChriJI Jefus is conlidered two wayes, Chriji in his perfon, and ChriJI myjiical in his church, repre- fented by the Governors thereof. Some fay that IJrael^""'^"'''- was not in Ahabs time excotnmunicated iLnA cut off from '"^ ,1^ Gods light, untill their final carrying out of the land Apoftacy of of Canaan, 2 Kings 17. [6.] and that Ifrael remained J^''"^"'""- (though none of Gods in refpeft of her apofacy, yet) Gods in refped: of covetiant, untill the execution of the fentence of excommunication or divorce : And there- fore that Ahab, as King of Ifrael, Gods people (untill Ifrael ceafed to be Ifrael) was "Sl figure of ChriJI, that is, Chriji in his prei'ence, in his governors, in his church, though fain to idolatry under admonition, not yet caft off. But (2.) grant the church falfe, and Ahab King of a falfe [73] church, how will it appear that Elijahs AB was a moral a£t, and fo prefidential to all Kings and NatioTis ? Peace. Becaufe (faith Mafter Cotton) it is moral equity, that blafphemers, and apojiate idolaters, feduc- ing others to idolatry, ihould be put to death, Levit. 24. 16. Deut. 13. 5. Truth. Thofe Scriptures concern a ceremonial land in a ceret?ionial time, before Chrif ; and in the fame Lev. 24. the command is equally given for the lampe in the Tabernacle, and the Jhew-bread as well as for the idolater. 154 The bloody Tenent yet more bloody. Peace. But Benhadad (faith Mafter Cotton) was no Ifraelite, nor was his blafphemy belched out in the land of Ifrael. Truth. It is moft true, that blafphemers in Ifrael, and blafphemers againft Ifrael and the God oi it, were put to death. It is alfo true in the antitype and fub- flance fince the coming of Chrijl, that blafphemers in Ifrael, and blafphemers againft Ifrael (the church of God) 2.ve. fpiritually to be put to death by the two- edged fword coming forth of the mouth of Chriji, Rev. 1. [ i6] and this Gofpel-}p\im(hmcni is much more dreadful and terrible, then the puniHiment of the firft blafphemers under Mofes or the prophets. * Hence Peace. Methinks alfo, if Ahab were now pre/iden- Priefis tiall, and that which he Ihould have done to Benha^ Monks, dad prefidential, then is there now no fpiritual or ^^'f^'n my/lical Ifrael, no fpiritual Canaan, but the letter, irave not Ceremony, and figure yet m rorce, and Lbrijt jejus the been civile myfical and fpiritual King of ifrael is not yet come "jllX '" t^e flefti. England, Truth. Yea then not onely a few in a City or ^'^■' !"" „ Kingdome (fuppofe hundreths or thoufands) but mil- iy Gods //owj of millions of blafphemers, idolaters, feducers, word, the throughout the whole wide world, ought corporally {Xt;{ to be put to ^.^//.. _ cajhiered Pcace. Againft this methinks Mafter Cotton ftiould andcutoff\,Q and I am fure againft this Chrijl lefus was, who ' ■ protelfed in anfwer to the ralh zeal ot his difciples [Luk. 9. [56.]) That he came not to deftroy mens lives, but to fave them .- but how relifti you Mafter Cottons interpretation, of Let them alone (which he fees pleafeth fome fo well) to wit. Let them alone is no precept, but permifjion ? The bloody Tenent yet more bloody. 155 74] Truth. I anfwer, If let them alone were onely by permijjion in way oi providence. Why is alfo a word oi prohibition added, to wit, That fuch fhould not be medled with, for thefe and thefe reafons, whereas although God permitteth evil doers in fpiritual and civil Jl ate in the world, yet there lies a word oi ordi- nance to purge them out. Here is no ordinance for their plucking up, but for their letting alone, and that in a merciful refped: of fparing the good wheate, who might be indangered to be pluckt up by the roots out of the world, by fuch rafh and furious zeale o{ plucking up the tares. Examination of CHAP. XXIX. Peace. M After Cotton referring the 28 Chapter to former agitations, feems to invite us to pafs on to Chapter 29. Truth. Let the 28 Chapter recapitulating the former, and the whole controverjies, be referred to the confciences of fuch to whom thefe paffages by any providence of the moft holy wife fliall be prefented, and let it gracioufly pleafe the Father of lights, to help all his fons of light, to be truely ftudious of his truth in the love of it, to caft up all particulars aright in his fear, by the onely Arithmetick of his own moft holy and unerring y/j/r/V. Peace. In this Chapter firft arifeth a quejiion con- cerning the Apojiles privacy. 1 56 The bloody Tenent yet more bloody. Truth. Mafter Cotton acknowledgeth them to be called to a publike Minijlery, let others judge then of their privacy. Touching Peace. But they were not fent (faith Mafter Cot- Apoiles or^'^") ^'^ ^^^ Scribes and Pharifees, and fo confequently mtjfingers. Were to let them alone. Truth. I anfwer, Let it be confidered, how he that grants men are fent to the Jheep, can rightly fay they have nothing to do with the Wolves and Foxes. Peace. In this controverfie, Mafter Cotton elfewhere, will not onely have Jheep fed, but the Wohes driven from ihtfold, their braines beaten out, Gfc. and that not onely by the Pajlors or fieapherds fpiritually, but alfo by the civil Magijirate, and [75] to that end, he is to be ftirred up by the Shepherds and Minijlers of Chriji. Truth. Such exciting and ftirring up of the civil Magijirate if it were Chrijis will, how can the ApoJ- tles be excufed, or the Lord 'Jefus himfelf, for not ftirring up the Civil Magijirate to his duty againft thefe Scribes and Pharifees, the Wolves and Foxes, as Mafter Cotton here cals them ? Peace. Neither the doSlrine, nor their offence at it (faith Mafter Cotton) was fundamental \ nor had the Touching civil Magijirate a law eftablilhed about doctrine or fundamen- oj^gfices of this nature. Befides, Chriji gave his dijciples ■ a charge to be wife as Serpents, and himfelf would not meddle with the PhariJ'ees, untill the laft yeer of his Minijlery, left their exaj'peration might have been fome hinderance to his Minijlery before his hour was come. Truth. I ftiould defire Mafter Cotton againe to ponder whether the notorious hypocrijie of the Phari- The bloody Tenent yet more bloody. 1 57 fees (now brought into a Proverb) and alfo whether the notorious tranfgreffing (and upon the point abol- ishing) of the fifth commandment, and fo confequently of all civil obedience (with the Papijis) under pre- tence of Gods fervice (although indeed but their own fuperjlition) be not oi z fundamental guWl, both againft fpiritual and civil fate. Peace. I remember Mafter Cotton argued againft tolleration of the Papijis, becaufe their confcience excites them againft the civil powers. Truth. And whither tended thefe principles of the Pharifees, but to overthrow all Fatnily, yea and (if they be followed home) all Towne, or City, and King- ^o»/^- Government ? Peace. Yea, But the Romane Mc.gijlrate (faith he) had no eftabliftied law about doBrines or offences of that Nature. Truth. Mafter Cotton in all this controverfe, pleades that they ought to have : and though he faith, that Magijirates may fufpend their duty, untill they be informed, yet he never faith, that the Minijiers of Chriji may fufpend their duty of humble information, and ftirring up them up to fo high a part of their Duty, as concerns the fouls of their fubjeSts and the worjhip of God. 76] Peace. I remember, that Gardiner and Boner, &c. could not make the fire burn to confume the people oi God, and witneffes of fefus, untill Edwards laws Laws for were repealed, and Maries bloody laws were efab-f^J^J}/"""^ lijhed; and fo they were forced to fufpend a while j^yi^^. untill they had conjured up a Parliament to do both the one and the other, as K}i\€v: Jlaves and drudges, for 158 T^he bloody Tenent yet more bloody. them :' And tis true, what the Spirit of God in David pronounceth [PJal. 82.) that under the maske or col- our of a law (which carries with it the name and found of reafofi and righteoufyiefs) the ivickednefs of the world is ertablifhed : And hence the people and fervants, and Saints of the moft high God, feele the weight of the violence of the Nimrod perfecutors or hunters. But this I wonder at, that Maiter Cotton fubjoyn- eth, that Chriji Jefus himfelf, and his difciples (under the notion of not exafperating the Pharifees) Ihould not reprove the Scribes and Pharifees. Truth. It cannot fmk with me. That the Spirit of God in Chriji Jefus himfelf, and his inejfengers, fhould fo far differ from himfelf in all his former mefengers and prophets, who fpared not to reprove the higheji Priejis, Princes, Kings and kingdoms ; nor doth the practice of the Lord fefus in fo many places of Mat- thew (before his thunderbolts ihot forth againft them. Mat. 23.) give any countenance to fo loofe an opinion. Peace. Mafter Cotton, who argues fo much againft the permitting of blafphemers to live in the world, The Pha- ^nay here call to minde, that if ever blafphetny were ^f^^,„ J^uttered againft the Son of God, it was uttered by the Chriji Pharifees in the 1 2 of Matthew, when they imputed J^fui- the carting out of the devils to the power of the devil ' Mary was proclaimed Queen, July January, 1555, that Parliament removed 19, 1553, and Gardiner was releafed all obllacles to the punifhment of herefy, from the Tower and made Chancellor in and January 28, the firll court tor herefy the following Auguft. In April, 1554, was opened, and Hooper and Rogers he attempted to carry a Perfecution Bill were tried. Froude, Hiji. of England, through Parliament, and fucceeded in vi. 32, 53, 314. the Commons. But it was not till 'The bloody Tenent yet more bloody. 159 in Chriji Jefus, and yet we finde not that Chriji Jefus flirred up the civil Magijirates to any luch duty of his to put the blafphemers to death, not the hereticks the Sadduces, who denied that fundamental, the ref- urreSlion. Truth. It is moft true, that the caufe needeth no fuch weapons, nor fpared he the Pharijees for fear of their exafperations, but poured forth on their faces and bojoms the foreft njtals of the heavieft doom and cenjure that can be fuffered by the children of men, to wit, an impojjibility ot repentance znd forgivenefs of fins either in this or the world to come : And for the prelent, at [77] every turn he concludes them hypocrites, blind guides, which could not efcape the judgejfient of Hell. So that all other fences of thofe words [^Let them alone\ that is, of not reprooving them, cannot ftand : nor if it were the duty of the Mitiijlers of Chrifl to ftir up the civil Magijirate againft fuch hypocritical and blafphemous Pharifees, could Chrif Jefus himfelf or his fervants the Apofles be excufed for not com- plaining to the Rotnatie State againft them ; So leav- ing the blame upon the confcience of the governors, if the land were not purged of fuch blafphetners and fundamental oppofers of the Son of God. Let me me end [fweet peace) with the bottome of all fuch perfecutions, Satan rageth againft God and his"^ Magif. Chriji ; that devil that caft the Saints into prifon, kings', high Rev. 2. [10] (*what inftrumentsfoever he ufeth) would /""'c/^-f-- caft Chriji himfelf into prifon againe, and to the^/'^^' " gallows againe, if he came again in perfon into 2iny good kings, (the moft refined) perfecutingy?^/^ in the world. *"^- i6o The bloody Tenent yet more bloody. I Examination of CHAP. XXX. Peace. Doubt not [dear truth) in the firft place, but you caft an obfervant eye on Mafter Cottons collections in this Chapter, from Pauls words Ails 25. 11. I will mention the two firft. 1. That a man may be fuch an offender in matters of Religion againft the law of God (againft the church) as well as in civil matters againft Ccejar, as to be worthy of death. 2. That if a fervant of God ftiould commit any fuch offence, he would not refufe judgement to the death, verf. 1 1 . Truth. Paul one]y faith in the general. If I have ^^^ ^5- committed ought worthy of death, I refufe not to die : ered. Now therefore as Paul faid, No man (that is, no man juftly) may deliver me to the fews ; So fay I, no man from thefe words of Paul (without wronging him and his Majler the God of Truth) can draw fuch a conclufton, as if Paul had acknowledged it evil in him to have preached againft the laws of the Jews or the tetnple, which the Lord fefus and his fervants after him, fo abundantly did, [78] although at this time (in point of fadt) Paul might well fay, he had not done ought againft the law of the Jews, I mean the ceremonial law and the Temple, for he had now obferved the ceremonies of the Law, and the holi- nefs of the Temple : although for this fome ufe to blame him, not difcerning that Paul knew there was a time to honour thofe ceremonies, even after Chrijis The bloody Tenent yet more bloody. 1 6 1 death, and a time as much to debafe, difhonour, and abolifh them. Peace. His third colleBion is, That it is lawful! even in Ecclejiajlical caujes to appeale to a Pagan Magif- trate. Truth. As I utterly renounce fuch a conclujion (any otherwife then in relpedl: of civil viole?ice offered for a mans confcience, which violence Ccejar ought to fee revenged and puni(hed) fo neither will this inftance of Paul prove it : for in appealing to an higher "Judge, a man alwayes prefuppofeth (if not skill per- -^^ appeals fedl, yet) competent skill, and a true power com- "^^^/y^'' mitted from God, to judge in fuch cafes, which Paul matters for many reafons, both in this Chapter, and elfe-^^^''^ where manifefted, could not fuppol'e in the Romane Ceejars, or any civil Magijirate. Peace. Mafter Cotton urgeth, that thefe words {yerfe 9.) [Thefe Things] imply matters oi Religion as well as civil things. Truth. Thofe words [Thefe Things] were not the words of Paul, but the words of Fejius. 2. Grant them Pauls words, yet if tor thofe things the Jews feek his life, Paul well appeals to Ccefar againft them, for Ccefar is bound to proted: the bodies, goods, or good names of \\\% fubjeBs, either from falfe accujations in civil things, or perfecution for mat- ters oi confcience, which is a violence againft the civil Jlate, of which Ccefar was thtfupreme off.cer. Peace. His fourth colle£iion is, that civil Magif- trates may and ought to be acquainted with all mat- ters of Religion, efpecially capital. Truth. In twenty five parts of the world oi thirty, ZI 1 62 The bloody Tenent yet more blooay. civil Magijlrates cannot poflibly be thus acquainted ; for the found of Chrijl Jefus is not there to be heard, as the beft Hijlorians and Cojmographers yeeld.' Peace. It feemes ftrange, if Chrijl Jefus had intended any fuch delegation oi fpiritual power to civil Magijlrates, that he [79] fhould keep the very found of his name from them. Fete Mag- Againe, in the other five parts of the world, where thewoHd ^^s name is founded, how rarely hath he acquainted any know civil Magijlrate with the faving knowledge of his will? Chrijl Truth. I add, that fuch rare ones, that lavingly know Chrijl J ejus and his will, are no judges in fuch cafes over the confciences of their brethren, or any, by way of civil judicature, this very inftance of Pauls appealing to Ccejar hath and (hall further declare and manifeft. Peace. But what fhould be the reafon why Mafter Cotton atfirmeth. That the civil Magijlrate ought to be able to judge of all capital offences againll Relig- ion, but not of all quejiions ? Truth. The truth is, if the civil Magijlrate were a Surgeon appointed oi Chrijl lefus to judge in caufes that concern cutting of life and Hinhe, 5cc. he would beyond all queiHon be able to judge of petty cuts, Myftical wounds, &c. But Satan that old deceiver, that knew and cruel ^by Qods pemiilTion) how to cozen Adam, David, urgery. g^/^^^^^^^^ Peter (the moft perfect, wife, and holiert of Gods Jervants) is not now to learn how to cheat Mafter Cotton alfo ; Satan well fees, if Mafter Cotton ■ " The World divided (fay our ableft name of Jefus a Saviour." Hireling Min- Cofmograpbers^ into thirf^ parts, as vet ijirf, p. 3. but five of thirty have heard of the fwect The bloody Tenent yet more bloody. 163 ihould grant it the Magijlrates duty to judge in leffer quejiions, the hope of Benefices and Livings were gone, and the trade of Synods would down : And if he fhould not grant it to be the Magifirates duty to judge in capitals, the Pope, the Bijhops, and all per- fecuting priejis, would want the fecular power, the fervile executioners of their mofl wicked and mod bloody decrees iiwAfentences. Peace. In the next place Mafher Cotton feemes to charge a contradiBion upon the difculfer, for faying, that civil Magifirates were never appointed by God defenders of the faith of lejus, and yet every one is bound to put forth his utmoll: powers in Gods bufinels. Truth. Love hath charged the difcuifer to fpare the tearm oi contradiBion in m2.ny pafi'ages of Mafter Cottons writing, where he hath (to his underiland- ing) obferved them, to prevent exafperations, &c. contrarily Mafter Cotton againft the difcuffer, ftraines the text and Margin to found out contradiBions, con- tradiSiions, to all pafTengers. 80] But let us examine. And firft, Mafter Co/^o« ^^-"^ "'^^ will not deny, but the fio?i of perdition, the Pope c>^ of the faith Rome (whofe coming and practice is by the work of the devil) was the blafphemous author (he and his Cardinals in Councel together) of that title defender of the faith fent with great gratitude and folemnity to Henry the eighth, as a kingly popelike reward, for penning (or bearing the name of) a blafphemous writing againft Chrifi lefus in his holy truth pro- claimed by Luther."^ ■ Henry VIII. wrote Affertio feptem therum, which he dedicated to Leo X., facramentorum adverfus Martinum Lu- and fent a copy in elegant Ms. to Rome, 164 The bloody Tenent yet more bloody. Peace. With what eyes and eares fuch blajphemous and bloody titles are to be lookt upon and heard by the chafte eyes and ears of Chri/ls Doves, Chrijl lejus will one day, and fhortly make appear. Truth. But what cojitradi£lion will be in the later, to wit, [That every one mufl: do his utmoft in Gods Toferve bujinefs\ when this former (to wit, to be a defender of ourmLhl ^^•'^ Faith) is conftantly denied to be any of the buji- literaiiy Tiejfes of civH ojficers, and the prefervation of the civil taktn.hor. jj^fg^ which charge and worke by the civil Jl ate can abufed. Only lawfully (and therefore polfibly) be committed to them ? For otherwife to take thefe words in a literal y^«a', without refpedt to the rules znA limits oi Gods order and rightecnjhejs, what is it but to fire the world with wild-fire of blind zeale, and to tumble down all Gods beauteous Jlru^ures and buildings into a Chaos and confujion of AntichrijUan Babylon ? And this efpecially by the meanes of fuch who think and fay, that they cannot ferve God with all their might except they punifli blafphemers, and light againft blajphemous nations, and fubdue (not only the holy land from the Turk, but) even all the world from their idolatries and blafpheviies, if it lie in their power; which Jpirit whether it be the Jpirit of the Son of God, and Prince of peace, or the Jpirit of the world, the Jpirit of the fon oi perdition, let every mans own fpirit fearch and judge in the holy fear and prefence of God. which is ftill (hown in the Library of propofition finally prevailed, and a bull the Vatican. The Pope propofed in was ifl'ucd, conferring the title on the confiftory to give Henry the title of King and his poilerity. Rofcoe, Life of Defender of the Faith. This gave rife Leo X. ii. 233. to confiderable debate, but the Pope's J I The bloody Tenent yet more bloody. 1 65 ^eace. But further (faith Mafter Cotton) it was unneceffary, yea folly and prepofterous to have com- plained to Herod, Vilate, Ccefar, againft the Herejies of the Vharifees : For if a y>oov Jheep fhould complain to the Wolves of the Wolves herejies, would not the whole kennel of Wolves rife up againft him, &c ? Would it not have difturbed the civil ftate, by put- ting them into jealou/ies of a [81] new kingdome, and it was neceflary the Go/pel fhould firft be known and received, believed and profeffed, before any could be complained of for Apojlacie from it into herejie. Truth. Mafter Cotton cannot deny, but that moft of the Mazillrates of the world (by far) are fuch ^^'''■ft TT J ri-r . r^ r ■ u r> J ^Jefui hath as Herod, rtlate, Lesjar were, without God, 2Lno. j.^^^i^ f^^_ enemies to him, yea alfo in that little part of \}[\Qnijhed his wor/^ which is called Proteliant. Now if they are^''"//'Ti'^ but kennels of Wolves (compared with Chrijls Jheep) iji/atcs. as Mafter Cotton exprelfeth, I Hrft demand how poorely hath Chrijl "Jefus in all ages provided for and furnilhed his people with fuch main pillars of their fpiritual joyes, light and confidence, as godly and Chrif- tian Magijirates ? Peace. It is as cleer as the Sun beams, that if ever Chrijl yefus had intended fuch an ordinance in and over his church, he would never have been fo mif- taken, as to fupply his Jheep in all ages, and in all parts of the world, with kennels of Wolves in ftead of godly and Chrijlian Shepherds. Truth. But fecondly. Grant them to be kennels of Wolves in Mafter Cottons fence, yet what bar is this to any from prefenting, and to them from receiving fuch complaints as are proper to their cognizance, to 1 66 The bloody Tenent yet more bloody. their duty and calling (were they truely called of God and Chrijl to fuch a fervice) to wit, to govern in Jpiritual, Ecclejiajlical or Church caufes ? what though a Magijlrate be a drunkard, whoremonger, opperjfour, is it not the duty of the people to complaim to him of drunkards, thieves, whoremongers, opprejjors ?* whom if he punifli not, but countenance, &c. yet have fuch petitioners difcharged their confciences, and left the guilt upon the right head, who fliould be an head ol civil righteoujhejs, but is an head of wickednejs and iniquity. Peace By this argument of Mafter Cottons, the poor widow, that fued for right to the unjuft Judge, that neither feared God, nor regarded man, took a foolifli and a preiloperous courfe, though commended by the Lord J ejus, Luk. i8. [.J-J-] Truth. Indeed (as Mafter Cotton faith) If we look at the probability of any wholelome fruit from fuch trees, we cannot expedt grapes from fuch briars, nor Jigs from fuch thijlles : But looking at the providence of God, who ruleth and over-ruleth the hearts of Kings and all Magijirates (as in the cafe of the poor widow and [82] thoufand others) as alio at what is their Duty and profej/ion, to wit, to invite cheerfully their J ubJeSls to bring their complaints to them ; as alfo what is the duty of the wronged and opprejfed to wit, to deliver and dilcharge their own J'ouls, I fee not but it is lafe, feafbnable, and a duty, to cry even to the unjufl Judge for JuJlice, as that poor woman did. Peace. Yea, were Cccjar, Herod, Pilate (by virtue of their places, offices, and duties [Ecclejiajlical Judges, and ought to have fupprelfed the herejies and blaj- The bloody Tenent yet more bloody. 167 phemies of the Pharifees ? why fliould it be impoffi- ble, but they might have removed the Pharifees offence, as many Kings oi England and France (though evil themfelves) have ftirred mightily upon com- plaints of their fubjeBs againft the Popijh Pharifees of their times, yea the highefl of them the Pope himfelf? And if Mafter Cottons doftrine be true, why muft not the Magifrate be fought unto, that a true Gofpel be received and believed ? Why may not the civil power be a judge in the firft receiving of the Gofpel, as afterward for xhe. preferving and rejioring of it? Truth. Such is the brightnefs of the Gofpel of Chrif lefus, and the dread and the power of the two-edged fword coming out of his fnouth, fubduing and flaying the highefl: oppojites and adverfaries, that it will prove to be unnecelfary, foolifli and prepofterous to run to any other fword or cenfures, then thofe alone of Chrif s, fo mighty, and fo powerful, were they rightly adminif- red, as the PopiJl:i and Proteftant world pretendeth. Peace. Laftly, Mafter Cotton profeffeth he knows not how Magiftrates can know the Son, and kifs him, and acknowledge his kingdome, and fubmit their crowns to it, love his truth, be nurftng Fathers and Mothers to his church, and yet not be defenders of it. Truth. If kings muft fubmit their crowns to this kingdome of Chrif, muft it not undeniablly follow, that the kingdom of Chrif lefus is far greater and higher then their thrones and crowns ? (for none will fubmit to the leffer, weaker &c.) And if fo, what weaknefs is it yet to expedt, that the inferiour power Defensor and authority, to wit, civil and earthly, muft defend "/"'-^^ the higheft and moft glorious crown and throne oi^"" ' 1 68 The bloody Tenent yet more bloody. Chrijl It'/ us ? Like as if a poor Indian Canoiv (hould fubmit it felf to iome Royal N'avy, and yet murt be 83] this Navies defender; or a few naked Atnericans fubmit to fome Army or kingdome, and yet thefe poor naked ones muft bear (and that ferioufly without lejling) the title of their defenders. Truth. Marter Cotton and thofe of his bloody judgement are not contented that the civil powers defend the bodies and goods of the Saints from oppref- Jors, from perfecutors, dec. that love and affe^ion by all gracious means be expreft more to the Saints then to other people oi their dominions, that all true Chrif- tian meanes be ufed tor the fpreading ot the name and truth of the Lord lejus ; I fay, this ferves not the turn, and gives not content, except alfo the Magif- trate defend by civil fword, the purity of the do&rine, and the ordinances of Chrijl lej'us in his church, in punijhing and Jupprejjing the contrary by arme of jiejh, whether within or without the church. Peace. In this laft refped: I muft fpeak an high J io/J, iut 2.nd bold word, to wit. That the pooreft youth or a;orJ. maid, who hath more knowledge and grace of Chrijl then a king or Emperour hath (as well fometimes it hath and may come to pafs) may be a greater con- tender for the truth, and a great dejhider ot thejaith of lejus, then the king or Emperor, and fo confe- quently then all the kings of the whole world. Truth. Paul was fet for the defence of the Go/pel and confequently every believer in lejus (according to his meafure o^ grace received) and therefore, your word is not more bold then true. For Jpiritual defences are moft proper to a fpiritual eftate, and fo accordingly moft potent, prevalent, and mighty. The bloody Tenent yet more bloody. 169 Examination of CHAP. XXXI. Peace. HEre firft Mafter Cotton will not own it, that the title of ludges oi Jpiritual caufes be given to Civil Magijlrate. Truth. The P(2r//tfOT^«/of Ew^Azwrf'eftabliflied King Henry the eighth fupreanie head and Governor over the church of Etigland, and what is this but fupreme ludge in all Ecclejiajiical caufes ? What though the tearme judge be ftumbled at by fome, [84] and the tearm head will not down with others ? yet take but what Mafter Cotton grants : And (as the devil him- ^^^ "'''^ felf, lay hid under Samuels mantle,' fo) under Mafter f^^J^^^^ Cottons tearm oi fathers, inothers, Jhepherds (that \%,offuprem- fpiritual fathers, f?iothers, Jhepherds) muft of neceffity"'^' ^"^^ be concluded an headfoip, and power, and office of judging, when this child doth a mifs, when \\\^k Jheep go aftray, who are fchifmaticks, who hereticks, who fieep, who Wolves, that the yZ'f^/' may be corrected and reduced, and the Wolves braines knockt out. Veace. They may judge (faith Mafter Cotton) but (not with a church) but politick power, and for want of which, and for giving their kingdome to the Beajl [Revel. 17. 12, 13.) God (faith he) opened a way for the Turkes to break in and deftroy the third part of Chrijlendome, Rev. 9. 14. to 21. Truth. Let it be under what cloake, or colour, or notion foever, let it he politick (indeed) 2.nA.Jubtle, or ' This affumes the apparition of an cometh up : and he is covered with a evil Ipirit under the form ot Samuel in mantle. And Saul perceived that it was Saul's interview with the witch of Samuel." i Samuel, xxviii. 14. Endor. " And Ihe faid, An old man 22 lyo The bloody Tenent yet more bloody. plaine and iimple, yet it feemes it is true, that he nws'ii judge, which will not be owned m plaine tearmes, but as a ^roteBor, a Father or a Shepheard. Secondly, Thofe Scriptures quoted do not lay a guilt upon the ten horns or kings for fufFering the beaji in their dotiiinions, but tor giving their power and authority unto him. Thirdly, the civil peace was not dillolved but pre- ferved for many hundred yeers before the Turkes rofe, to punilh either the Eajiern or Wejlern part of Antichrijlian Chrijlendome : So that a falfe religion Ti>f p/agu( ^(jlY^ not immediately and inftantly di/folve the civil Turkes peace, but kingdomes iixxdjiates pro felling falfe religions upon the may flourirti. Tis true, God in his deep councels and Antuhrif. fifji^^ brings judgements, eternal and temporal, upon falfe worrtiipping /iates, efpecially where the truth of Chrijl is prefetited 2,x\A perfecuted; Yet divers ages of temporal profperity to the Antichrijlian kingdom, prove that common AJJumption and maxime falfe, to wit, that the church and Commoniveale are like Hipocrates twins, weep and laugh, flourifli and fade, live and die together." Veace. I cannot reach the bottome of this next paifage of Mafter Cotton, viz. that Magi/lrates may be fubjedt to the church and lick the dult of htr feet, and yet be fupreme governors of the [85] church alfo : In fpiritual matters (faith he) and in a right admin- ijlration of them, he is fubjedl ; but in civil things, I «r Wee mav trv the waight of that are borne together, grow up togetner, commonly received and not queftioned laugh together, weepe together, ficken opinion, viz. That the civill jlate and the and die together." Bloud^ Tenent, Pub. fpirituall, the Church and Commonweale, Narr. Club, iii. 333. After fome fearch they are like Hippocrates twinnes, they we have failed to verify this reference. The bloody Tenent yet more bloody. 1 7 1 and in the corrupt adminiftration of f^«rf/»- affaires Vi^ ^'^'^ (fo far corrupt as tendeth to the difturbance of civil ^^''^Ug^^^ peace) there the Magijirates (faith he) zre fupreamor over the srovernors. even over the churches in their own dominiofisJl'.''"'! Truth. Who fees not here, but by this Doctrine 5/ c*r//?. Magijlrates muft judge, vi'hen the church is rightly adminiftred, and when it is corruptly adminiftred : And that whatever the Minijlers of the church, or the whole church judge, that is nothing, for the Magijlrate if he hefupream governor, he mu^ judge? and what is this but even in the very fame refpedl, I fay in one and the fame refpeft, to make them high and low, up and down, mountaines and vallies } fu- prea77i governors, and fo above the church, anon agen to lick the dufl: of \h& feet of the church; which Mafter Cotton will as foon make good, as bring the Rajl and the Weft together. Belides (as elfewhere I obferved) what if the people will have no kings, governors &c. nay no Parliament, nor general courts, but leave vaft interregnums or Ruptures of government, yea conclude upon fre- quent changes (as all nations of the world have had great changes this way) fhall the churches of Chriji yefus be without an head, a governor, defender, pro- testor ? What a llavery doth this bloody doBrine bring the faire Spoufe of Chriji into ? Peace. In the paffage concerning Saul, Mafter Cot- ton obferveth, that Saul was not taken away for exer- ciling civil power againft fpiritual wickednefs in the cafe of witches. Truth. Saul was king of Ifrael, the church of God, and a typical king, the anointed or Chriji of God; 172 The bloody Tenent yet more bloody. Whether apj Maftcf CottoH himfclf will fubfcribe to the con- of"chrijl.' felTion of Nathaniel to Chrijl lefus. Thou art the kitig of IJrael, which he was and is in his own moft holy perfon, as alfo in his Minijiers and governors during his abfence. It was now Sauls duty to put literal witches to death in his Chrijlian Ifrael, his church and Congregation. It is true, Saul forfaking the God oi IJrael, periflied for other wickednefs, and among other his fins, for perfecuting or hunting righteous David, and therein ?)aul is a type and warning to all [86J the apojtates and perfecuting Sauls of the earth, that dejperation and defperate felf-deftrudtion attend them. Peace. But whither tends this lalt palfage con- cerning David} We read not (faith Mailer Cotton) that he did exercife zny fpiritual power as a King, but as a prophet. Will he commend Sauls kingly a(5ling in Jpiritual things, asjuil ; and (hall not David (whofe name and throne were moft eminently figura- tive of Chrijl yefus) be found a king in IJrael, the houfe and church of God? Truth. The patern of David, Solomon, and the good kings oi Ifrael and Judah, is the common and great argunient of all that plead for MagiJirates power The kings [n Jpiritual ci{es : And indeed, what power was that an/juJah^^^JP'^'^'^^^' which he exercifed in bringing up the tyf"- Arke, exprelly faid to be done by king David} 2 Sam. 6. [ I 2.] What power was that but kingly, put forth in ordering and difpofing the Jervices oi the Priejls and Levites, and Jingers, i Chron. 16 [4-6 ?] Peace. Mafter Cotton not ignorant ot this, it may be was not pleafed with that pajfage, viz. [That God The bloody Tenent yet more bloody. 173 will take away fuch Jiayes, upon whom Gods people reft in his wrath, that king David, that is, Chriji J ejus the Antitype, in his own fpiritiia I power in the hands of his Saints, may fpiritually, and for ever be ad- vanced.] Truth. This power the General Councels, the Popes, the Prelates, the kings of the earth, the civil courts and Magijirates, lay claime unto, and moft of them with bloody hands, yea and Gods fervants have too long leaned unto, and longed after, fuch an arme of Jlejh, which proves (moft commonly) but Sauls arme, an opprelling and perfecuting, and a (t\i-killing and deftroying power at the laft. Examination of CHAP. XXXII. Peace. THis Chapter containes, a twofold denyal : Firft (faith Mafter Cotton) we hold it not lawful for a Chrijlian Magijlrate [87] to compell by civil fword, either Pharifee, or Pagan, or few, to profefs his religion. Truth. He that is deceived himfelf with a bad commodity, puts it off" as good to others : Mafter Cotton believes, and would make others believe, that it is no compulfwn, to make laws with penalties for all to come to church, and to publike worjhip ; which was ever in our father dayes, held a fufficient trial oi their religion, and of confenting to or dijjenting from the religion oi the times. Hence by fome is that of Lw/^. 14. [23.] alledged, Compel them to come in, fufficiently 1 74 T^he bloody Tenent yet more bloody. fulfilled, if they be fo far compelled, as to be con- formable to come to church, though it be under the pretence and mask of comming only to hear the word, whereby they may be converted. But it is needlefs to ftand guejjing and guej/ing at the weight, when the Jcales are at hand, the holy word of God, by which we all profefs to have our weight, or to be found too light. Peace. Mafter Cotton therefore (Secondly) denies that a blind Pharijee may be a good fubjedl, and as peaceable and profitable to the civil jl ate as any, iince they deftroyed the civil Jiate by deftroying Chrijl. Truth. When we fpeak of civil Jtate, and their adminijlrations, it is moft improper and fallacious to wind or weave in the confideration of their true or falfe religions. It is true, idolatry brings judgement in Gods time (and fo do other lins, tor we read not of idolatry in Sodom s punijhnient, Ezek. i6.[49. 5o.])notwithftanding there is a prelent civil Jlate of men combined to live together there in a commonweale, which Gods people are commanded to pray for ['Jerm. 29. [7.]) whatever be the religion there publikly protelled. Befide, the Pharifees dertroying Chrijl, were guilty of blood and perfecution, which is more then idolatry, &c. and cries to heaven for vengeance. Peace. It cannot therefore with any (hew oi charity be denyed, but that divers priejls oi Babel, might be civil and peaceable, notwithltanding their religion and conj'cience. Truth. Yea it is known by experience, that many thoufands of Mahumetan, Popijh and Pagan Priejls The bloody Tenent yet more bloody. 175 are in their perfons, both of as civil and courteous and peaceable a nature, as any of the fuhjeSls in the ftate they Hve in. 88] The truth is, that herein all the priejis in the worlds Mahumetan, PopiJJ}, Pagan and ProteJiant,2s&'^^^ P'''''ft^ the greateft peace-breakers in the world, as they (fear-^^^/^ ^^^^_ ing their own caufe) never reft ftirring up Princes tions the and people againft any (whether Gods or the devils ^''^"'^■l^ injlruments) that Ihall oppofe their own religion and ireaiers. confcience, that is in plaine Englijh, their profits, hon- ours and bellies. Examination of CHAP. XXXIII. Peace. THe entrance of this Chapter [dear truth) looks in mine eye like one of the bloody fathers of the inquifition, and breaths (like Paul in his mad zeal z.ndi frenzy) fiaughters againft the Son of God himfelf, though under the name or brand of a feducer, as all perfecutors have ever done : For (faith Mafter Cotton) he that corrupteth a foul with a corrupt religioti, lay- Touching eth 2, fpreading leaven which corrupteth a ftate, as Mi- '^'fi'^"- chals idolatry corrupted Laijh, "Judg. [18.] 1 9. and that Apofiacy was the captivity of the land ; and the wor- ftiipping of images brought the plague of the Turkes, and therefore it is lex talionis, that calleth for not on\y foul iox foul, but life for life. 1 76 The bloody Tenent yet more bloody. Truth. Thy tender braine and heart cannot let Hie an arrow rtiarpe enough to pierce the bowels of luch a Bloody Tenent. Peace. The flaming ;V^/ott//V of that moft holy and righteous "Judge, who is a con fuming fire, will not ever hear fuch Tenents, and behold fuch pradlices in lilence. Truth. Sweet peace, long and long may the Almond-tree Hourilh on Marter Cottons head in the armes of true Chrijlianity and true Chrijlian honour, And let '^ew-Englafids Colonies tlourilh alfo (if Chrill fo pleafe) untill he come againe the fecond time : But that he who is love it felf, would pleafe to tell Mailer Cotton and the Colonies, and the world, the untruenefs, uncharitablenefs, unmercifulnefs, and unpeaceablenefs of fuch conclujions : For is not this the plaine Englijh and the bottome, to wit, If the Jpirit ot Chriji Jefus in any ot his Jervants, Jons or daughters, [89] witnelling againll: ihe abominations or ftinks of Antichriji, fliall perfwade one foul, man or woman, to fear God, to come out oi Babcll, &c. to retufe to bow down to, and to come out from com- munion with 7i Jlate-golden-image, and not to touch what it is perfwaded is an unclean thing. That man or woman who was the Lambs and the Spirits injiruments thus to inlighten and perfwade one Offiduc foul, he hath (faith this tenent) laid a leaven, which corrupteth the fate, that is, the land, town, city, king- dome, or Empire of the world; that leaven Ihall bring the captivity, ruine and deilrudiion ot the fate, and therefore Lex Talionis, not only foul for Joul in the next, but life for life alfo in this prefent world. Peace. All thy witnejfes (dear truth) in all ages The bloody Tenent yet more bloody. 177 have borne the brand and black mark oifeducers, and ftill (hall, even Chrifi Jefus himfelf, to the laft of his holy army and followers again ft his enemies. Truth. How famous, or rather abominably infam- ous hath been the praftice of all perfecutors this way ? I fhall pick out one inftance, a very ftinking weed out of Babels defart (to let pais all the bloody, bulls and their roarings and threatning of Councels, Popes and Emperors, kings, Bijljops, Comftiijfaries &c. again ft the Waldenjians, Wicklevians, the HuJ/ites, Hugonites, Lutherans, Cahinijis, &c.) their infedlions and feduc- ings. To let pafs former and latter perfecutions in our own Englijh Nation, which hath been (as France, Spaine, Italy, Low-countries, &c. alfo) a Jlaughter- houfe of Chrijls lambs ; one inftance more pertinent then many, we have (in the raigne of that wife and mighty prince Henry the eighth) of bloody Long- land, Lincolnes Bijhop, afting to the life Malter Cot- tons Tenent againft feducers throughout his Diocefs. What oaths did he exad: ? what articles did he invent, ^'P"? to find out the meetings the conventicles, the confer- jubtle ences, of any poor I'ervants of God, men and women, Oaths of day or night ; whether the father read to the child, ""I'^'fi^""'- or the childe to the father, the husband to the wife, or the wife to the husband'^ Yea, whether they fpake any thing (though never fo little) out of any line of holy Scriptures, or any of Wickliffes books, or any good Englijh writings : By which abhorred practices, the. fathers (caught in this bloody Bifluops oath, vehe- mently forced upon all fufpedted) [90] the. fathers, I fay were forced to accufe and betray their children, the children their fathers, husbands their wives, wives 23 4 178 The bloody Tenent yet more bloody. their husbands, for fear of horrible death on the one iide, or eHe of running upon the rocks of Perjury on the other iide." "^eace. Hold [dear truth) and flop ; my Jpirit is wounded with fuch relations. Truth. O how were the Saints, and Chrijl Jefus in them, wounded with fuch tenents and praBices ! Peace. Mafter Cotton will falve this up (with what he elfewhere faith) thus: honglands, and the Papijls religion, and the religion of Englatid, was then falfe in that kings time. Truth. What then ? No pious and fober man can hold all men devoid ot confciejice to God, except him- felf. In all religions, fe£ls, and conjciences, the fons of men are more or lefs zealous and precife, though it be in falfliood. 2. But let it be granted, that the religion perfecu- ted is falfe, and that a talfe religion like leaven, will fpread, as did this idolatry of Michal, Jeroboam, and others ; and grant that this idolatry will bring judge- tnents from heaven in the end, yet I delire Mailer Cotton, or any knowing man, to anfwer to thefe two quejiions. I. Where finde we, lince the comming of Chri/i yej'us, a land like Canaan, a Jlate-religion, a City, or Town-religion, wherein the Toivnes, or Cities, or king- domes apojlacie may be feared (as Maffer Cotton here ' John Longland ( 1473-1 547 )\vascon- were fubjefted to the inquifitions de- teflor of Henry VIII., and became Bifh- fcribed in the text. There is no doubt op ot Lincoln in 1520. Fox gives a that this account given by Fox was Wil- table from the regifters of the diocefe of liams's authority for the above Hate- Lincoln, with the procefs of trial in the ments. ^iis and Monuments, ii. 23-40. cafe of a large number of perfons, who The bloody Tenent yet more bloody. i 79 writes of Laijh) and confequently the Townes or Cities captivity for that lin ? 2. Where read we of the deftrudlion of a land for idolatry, or images, without a ripenefs in other lins, and efpecially of violence and oppreffion (of which perjeciition is the greateft ?) And therefore to follow Caufei of Malfer Cottons inftance of the Turks, befide idolatry ^^ ^\'J_" (which faith Mafter Cotton brought the plague of them//. Turks, Rev. 9. [14-2 1 .) read we not alfo in that Scrip- ture, and in all hijiories, of their deteftable and won- derful whoredomes, witchcrafts, thefts, /laughters, and tnurthers, amongft which this bloody Tenent oi per- Jecution was ever in moll high efteem ? &c. Peace. Indeed Babel hath been tilled with blood of all forts, Revelations the 18. [24] but in efpecial man- ner hath the whore [91 J been drunk with the blood of the Saints, and witjiejfes oi "Jejus, Revel. 17. [6.] Truth. Hence then not idolatry onely, but that bloody doSirine oi perfecution (the great y^r^-z^r^^W and incendiary of all Nations and Commonweals) brought in the bloody Turkes to revenge Gods truth and wit- nejfes llaine by the idolatrous and bloody Antichrif- tians. Peace. I ibmething queflion, that it can be proved, that the moft righteous Judge of the whole world ever deftroyed Jlate or nation for idolatry, but where this bloody doBrine oi perfecution was joyned with it, that is, until he had gracioully fent witnejfts againft fuch idolatries, and till fuch witnejfes were defpifed and perfecuted, and therefore here comes in feafon- ably the fad exprobation of the Lord Jefus, againft yerufaletn, threatning the ruine and defolation of it. 1 80 The bloody Tenent yet more bloody. Oh lerufalem, lerufalem, which killeft the Prophets ; and ftoneft them which were fent unto thee, ^c ! Truth. I add laftly, Let it be granted that a foul is corrupted with a tah'e religion, and that that fahe Religiofi, hke a leaven, in time hath corrupted the Jlate; Yet firft, that Jlate or land is none elfe but a part of the 'World, and if lb (lince every part more or lefs All nations \y^ degree follows the nature of the whole) it is but q;j.ujns natural, and fo lieth as the whole world doth in ivick- i^c. are ednefs ; and fo, as a rtate or part of the world, cannot P"''' "J '^'"but alter from one falfe way or path to another (upon this fuppolition (as before) that no whole Jlate, king- dome. City, or Town is Chrijlian in the new Tejlament. Secondly, Grant this Hate to be fo corrupted or altered from one corrupt religion to another, yet that Jlate may many ages enjoy civil peace and worldly profperity, as all htjiories and experience teftifies. Thirdly, That idolatry may be rooted out, and Change of another idolatrous religion of the conqueror (as in the Religions. Rotnane and other conquejls) brought : in or the relig- ion may be changed fomething to the better, by the coming of new Princes to the crown, as we lee in Henry the eighth, King Edward, and Queen Eliza- beth, in our own Nation, and of late times. Laftly, hjoul or Jouls thus leavened, may be reduced 92] by repentance (as often it pleafeth God fo to work, why then Ihould there (as Mafter Cotton intimates) fuch a peremptory bloody fentence be thundred out as life for life, &c. Peace. But, faith Malfer Cotton, fdlje prophets, in the old Tejlament, were to die, but for attempting ; The bloody Tenent yet more bloody. 1 8 1 and the realbn was not from any typical holinejs of the land, but from the dangerous wickednefs of the attempting to thruft away a foul from God, which is a greater injury, then to deprive a man of bodily life. Truth. The reafon to me appears plainly typical, with refpeft to that holy nation, and the feducers, feeking to turn the foul away from the Lord their God, who had brought them forth from the land oi^^^^ ft"" Egypt, by {vich. Jigyies, tniracles &cc. Let Mafter Cot-^^p^^n^u^ ton now produce any fuch nation in the whole world, whom God in the New Tejlament hath literally and miraculoully brought forth of Egypt, or from one lafid into another, to the truth and purity of his wor- Jhip, &c. then far be it, but I iLould acknowledge that \.h.Q feducer is lit to be put to death. But draw away the curtaine of the Jhadow, and let the J'ubjlance The pun- appear, not a whole Nation, City, &c. but the Chrif-'-^^^'"''"^ tian church brought by fpiritual Jignes and wonders forer then trom the Egypt of this world in all nations ot the'^^ P^^'fi- world, where the GoJ pel comes. Juftly therefore he ^"l'!," that feduceth a foul from his God in Chrifi, and fo endangereth to leaven that only true Chrijlian Jlate or kingdome the church of Chrijl, he ought to die (upon his obftinacy) without mercy, as well under Chriji, as under Mofes. Yea, he is worthy of a forer punijhment (as faith the Spirit of God^ who trampleth under feet the blood of Chrijl : fuch a deceiver or feducer (except he repent) is to be cut from the pre- fence of the Lord, and to lofe an eternal life: He that is cut off from material Ifrael, might yet repent and live eternally, but he that is cut off from ?}iyjlical Ifrael under the Go/pel, that is, for obflinacy in fin 1 8 2 The bloody Tenent yet more bloody. (the proper hereticke) he is cut ofF to all eternity ; which punilhment as it is infinitely tranfcendent and more dreadful in the nature and kind oi it, lb an- fwereth it fully and infinitely that claufe of Mafter Cotton, to wit, To thruft a foul from God is a greater injury then to deprive a man of his bodily life. Peace. Now whereas the difculfer added, That dead men cannot [93] die, nor be infedted with falfe doSlrine, and fuch is the iiitate of all men, all nations, all the ivorld over, until the life oiChriJl Jefus quicken them ; Malter Cotton replies, " Firft, Dead men may be made worfe, and more " the children of hell then before, Mat. 23. [15.] and " therefore fuch as fo corrupt them, are worthy in a " way of due proceeding of a twofold death. " Secondly, Such as profefs the truth of the doc- " trine and worfhip of Chriji, they live a kind of " fpiritual life, though not fuch as accompany y^/A'^- " tion, elfe how are talfe teachers, and fuch as are led " by them, faid to be twice dead, pluckt up by the " roots, yud. I 2. Truth. Dead men may be made worle, that is, more to rot and ftink ; yet this is no taking away ot any life. And therefore there is no proportionable reafon, why the feducers ihould fuffer a temporal death, having neither taken iLW,\y J'piritual nor natural life ; Offeduc- only thus he may be juftly liable to "2^ fpiritual death, *"^' for endeavouring to hinder a fpiritual life, by furthering any in their natural ffate of fpiritual death. 2. For that place of lude, Mafter Cotton knows that Beza propounds two fenfes. The bloody Tenent yet fnore bloody. 1 8 3 Firft, Twice dead, that is a certaine number for ^^'"' , meant by an uncertaine. _ _ twice deaJ. Secondly, This fence urged by Mafter Cotton, which if it be to be admitted, yet is it but in appearance, as his life which in hypocrijie he profelfed, was but in (liew and appearance, he being never raifed up from the Jpiritual death to -^fpiritual life, and therefore really never fuffered the lofs o{ 2.fpiritual life, which he never had : And yet as in typical Ifrael, it flood with Gods jiijlice to take away the life oi th.efeducer, which feduced an Ifraelite from the God of Ifrael, or but attempted to do it : fo ftands it with the holy jujlice of God, to cut him off eternally, who but at- tempteth to take away or hinders the fpiritual and eternal life of any. '^eace. Mafter Cotton in the next place prefumes on advantage that the difcuffer fhould fay, that none are infefted with natural plagues ox fpiritual, but fuch [as] are thereto appointed, &c. 94] Truth. It is plaine that the difcuffer alleadged not that, to diminifh or leffen fin (let it have its due aggravation) but as was faid before in cafe of the not final deceiving of the ele^, fo was it here fpoken not to derogate from Gods meanes and remedies againft natural or fpiritual infeBion, but to abate the need- lefs feares of men, who are apt to cry out. Except the civil fword be drawn (and fo therewith the world fet together by the eares) the world cannot be pre- ferved from infeBion. Peace. Whereas the difcuffer had affirmed, that Chriji Jefus had not left his people deftitute oi fpirit- ual means againft fpiritual infeSiions ; This is true 184 The bloody Tenent yet more blooay. (faith Mafter Cotton) but it falleth out fometimes, that when the church hath cart out an heretick, yet he may deftroy the faith of many, as did Hymeneus and Philetus (2 Tim. 2. 17.) and if the Magijirates fword do here ruft, &c. fuch leaven may leaven the whole country &c. as Arrianifme leavened the ivorld by Conjiantines indulgence.' Againe, faith he, it may be the heretick was never a member of the church ; how then lliall the church do? Truth. Who can marvel at this, that the dunghill of this world, worldly men under the power of Satan, unto whom the obrtinate perfon the heretick is caff, I fay, that they, many of them, receive worldly doc- trine, which the church as filth caffs out? &c. 2. As Paul (zit\\ concerning tht Jalvation oi Gods children: Let the world perilb, vet the foundation of God remaineth fure, he knows who are his, and how to provide meanes to fave them, though the Ofinfee- world ffill ad: it felf, wallowing and tumbling (like Swine) in one puddle of wickednefs after another. 3. Maffer Cotton (hould read a little further in the fame Scripture quoted by him, where he finds not a tittle of Pauls directing Timothy to ftir up th.Q Jecular ' Conftantine, at tirll indifferent, after would have been due to an innocent and the Council of Nice, banifhed Arius, oppreffed man. The Emperor fccmcd "But," favs Gibbon, "as if the condudl impatient to repair his injullicc, bv iflu- of the Emperor had been guided by paf- ing an abfolute command that he {hould fion inilead of principle, three years from be iblemnly admitted to the communion the council of Nice were fcarcelyelapled, in the cathedral of Conllantinople. C)n before he difcovered fome I'ymptoms of the lame day, which had been fixed for mercy, and even of indulgence, towards the triumph of Arius, he expired." the profcribed left. The exiles were Gibbon, Decline and Fall, 317; Nean- recalled. Arius himfelf was treated by der. Church Hiftory, ii. 387 ; Stanley, the whole court with the refpeft which Eaflern Church, 311. 'The bloody Tenent yet more bloody. 185 power (as the Pope fpeakes) to cut off Hymeneus and Philetus, to prevent infeBion ; but tels him, that the fervants of God muft not ftrive, but rnuft quiet them- felves with patience, waiting it peradventure God will pleafe to give repentance. Peace. Methinks this Anfwer may alfo fully fatisfie his fecond Juppq/ition, to wit, if that the heretick was never of the church. 95] Truth. Yea what hath the church to do (that is, judicially) with him that is without? and what hath the civil Jiate to judge him for who in civil matters hath not tranfgrell: ? In vaine therefore doth Mafter Cotton fuggeft a perfecuting or hunting after the fouls or lives of fuch, as being caft out of the church, keep private conventicles &c. Peace. How grievous is this language of Mafter Cotton, as if he had been nourifhed in the chappels and cloijlers of perfecuting prelates, and priejls, the Scribes and Pharifees ? As if he never had heard of fefus Chrijl in truth and meeknefs : For furely (as the difcuffer obferved) Chrif Jefus never appointed the civil fword an Antidote or remedy in fuch a cafe, notwithftanding Mafter Cotton replies that the civil fword was appointed a remedy in this cafe, by Mofes, not Chrif, Deut. 13. Truth. Mofes in the old Tef anient was Chrif s fer- vant, yet Mofes being but a fervant, difpenfed his power by carnal rites and ceremonies, laws, rewards and punifhtnents in that holy nation, and that one land of Canaan : But when the Lord Jefus the Son and Lord himfelf was come, to bring the truth, and life, ^ndfubfance of all thofe Jhadowes, to break down the 24 I 86 The bloody Tenent yet more bloody. partition-'wall between ^Jew and Gentile, and to eftab- lilh the ChrijUan worjhip and kingdome in all Nations of the world, Mafter Cotton will never prove from any of the hooks and injlitutions of the New Tcjiament, that unto X.\\o(t fpiritual retncdies appointed by Chriji "Jefus again ft y/>/r/V«^/ maladies, he added the help of the car nail J word. Peace. But Chrift (faith Mafter Cotton) never abro- gated the carnal Jhcord'in the new, which heappointed in the old Tejtametit, and the reafon of the law, to wit, an offence of thrulHng away from the Lord, is perpetual. Truth. If it appear (as evidently it doth) that this king {Jefus the King of Ifrael, wears his fword (the Antitype of the Kitigs of Ifrael their Jwords) in his r^f/e^'or,/ mouth, being a ftiarpe two-edged fword, then the lf//e'/a anfwer is as clear as the Smw, that fcatters the clouds type of and darknefs of the night. Chrip Befides, Mafter Cotton needs not flie to the Popes fword. argument tor cbildrens bapttjme, to wit, to lay that Chrif never abrogated Pieut. 13. therefore, ^c. For Mafter Cotton knows the profefjion [96] of the Lord Jefus, lohn 18. [36] that his/6/V/^^/owt'wasnot earththly, and theretore his fword cannot be earthly; Mafter Cotton knows that ChriJI lefus commanded a fword to be put up when it was drawn in the caufe of ChriJI, and addeth a dreadful threatning, that all that take the fword (that is the carnal fword for his caufe) ftiall perifli by it. Peace. And for the perpetuity of the reafon of the law, you formerly fully latished, that even in the dayes of grace, for him that fliall thruft away an The bloody Tenent yet }?2ore bloody. 1 87 Ifraelite from his God, there is upon his objlinacy a greater punifhment beyond all imagination (to wit, a fpiritual cutting off from the land of Canaan) then under Mojes, which was but from the temporall, the type iLnAjhadow. But Mafter Cotton proceedeth, alleadging, that the Minijier of God muft have in a readinefs to execute vengeance on him that doth evil; and evil it is (faith he) to thnijl away Gods people from him. Truth. Every lawful Magijlrate, whether fucceed- ing or eledled, is not only the Minijier of God, but ^''g'f- the Minijier or fervant of the people alfo (what peo- ^^^ receive pie or nation foever they be all the world over) and/rom the that Minijier or Magijlrate goes beyond his cofnmiJ-ff9^.^ ". Jion, who intermeddles with that which cannot be'^^j^^r. given him in cotnmij/ion from the people, unlefs Maf- ter Cotton can prove that all the people and inhabi- tants of all nations in the world have. Jpiritual power, Chrijis power, naturally, fundamentally and originally refiding in them (as they are people and inhabitants of this world) to rule ChriJls Spouje the church, and to give fpiritual power to their officers to exercife their y/'/r/Vw^/ Azwj and commands ; otherwife it is but prophaning the holy name of the moft high. It is but flattering ot Magijlrates, it is but the accurfed trufting to an arme oifejh, to perfwade the rulers of the earth, that they are Kings of the Ifrael or church of God, who were in their iiijUtutions and government immediately from God, the rulers and governors of his holy church and people. Peace. Grant (faith Mafter Cotton) that the evil be fpiritual, and concern the inner man, and not the 1 88 The bloody Tenent yet more bloody. civil Jlate, yet that evill will be deftrudlive to fuch a City, it fliall not rife up the fecond time, Nahum. 1.9. Truth. Although that it pleafeth God fometimes to bring a [97] people to utter deJlruBion for their idolatry againft himfelf, and cruelty againft his peo- ple ; yet we fee the Lord doth not prefently and inftantly do this, but after a long courfe of many ages and generations, as was feen in Nineve her felf, and lince in Athens, Conjlantinople, and Kome both Pagan and Anticbrijlian. And therefore the example hereby Mafter Cotton produced, gives not the leaft colour of warrant for the civil Jlate prefently and immediately to execute vengeance for idolatry or herejie upon per- Jons or Cities now all the world over, as he gave commandment to that typical nation of IJ'rael, which is now alfo to be tulrilled fpiritually upon the J'pirit- ual IJraelite, or IJraelitiJh City, a particular church or people falling away from the living God in ChriJl'Jefus. Peace. Whereas it was faid by the difculfer, that The charge ^Q ciinl Magijlrate hath the charge of the bodies and "'MaJiJ'ra'teS^^'^^ of the fubjedls, and the fpiritual ojjicers ot the church or kingdome of Chrijl, the charge ot their fouls and foul fafety. Mafter Cotton anfwers, Firft, If it were fo that the civil Magijirate had the charge of the bodies and goods onely of the fubjed:, yet that might juftly excite to watchfulnefs againft fuch pol- lution o( religion as tends to apojlacy, for God will vifit city and country with publike calamity, it not with captivity, for the churches fake. The idolatry and ivorjhip of Chrijiians (faith he) brought the Turkijh captivity upon the citys and countries ot Ajia. The bloody Tenent yet more bloody. 1 89 Truth. By foul zndi foul Mety, I think Mailer Cot- ton underftands the fame with the difcuffer, to wit, the matters of religion znA fpiritual worfnp. If the Magijlrate hath received any fuch charge or commif- /ion from God in fpiritual things, doubtlefs (as before) the people have received it originally znd fundament- ally as they are a people : But now if neither the nations of the world, as peoples and nations, have received this power originally, and fundamentally ; nor can they derive it Miniferially, to their civil officers (by what name or title, high or low, foever they be dirtinguiflied) Oh what prefumption, what prophan- ing of Gods moft holy name, what ufurpation over the fouls and confcicnces of men, though it come under the vaile or vizard of faving the City or king- dotne, yea oi faving oi fouls, and honoring ot God himfelf? 98] Befide, God is not wont to vifit any country or people in general for the fin of his people, but for their own idolatries and cruelty toward his people, Thepkgue as all hifories will prove. And for this inftance of y^^^^^^_ the Turkes, I fay it was not the idolatry and image- worfiip alone of the Antichrifians, but joyned with their other lins, which brought Gods vengeance by the Turks upon them, as was faid above, from Revel. 9. and efpecially their Antichrifian cruelty grounded upon this bloody doBrine oi perfecution. Both thefe Antichrifian fates, and fince alfo the Turkifh Monarchy, have flourifhed many generations in external and outward profperity and glory, not- withftanding their religion is falfe, and although it is true, that in the time and period appointed, all nations 1 90 The bloody Tenent yet more bloody. (liall drink of the cup of Gods wrath, for their nationall fins, both againft the firfl and fecond table, in mat- ters concerning God and man. Peace. How fatisfie you Mafter Cottons fecond anfwer or queftion, to wit, Did ever God' commit the charge of the body to any Governor, to whom he did not commit in his way the care of their fouls alfo ? Truth. There is a twofold care and charge oi fouls manitefted in holy Scripture. Firft, That which in common belongs to all, to A twofold love our neighbor as our felves, to endeavor the pre- charge of ^^"^ "^^^ eternal welfare both of fuperiors, inferiors, fouU. equals, friends and enemies ; and this hy prayers, exhor- tations, reproofs, examples oi jujlice, loving kindnefs, fobriety, godlinej's &c. But what is this to the fecond charge by way of office, which in the old Tejlament was given not only to Priejls and Levites, but to the governors and rulers of the lewijh Jlate : of wKichJlate (being mixed of fpiritual and civil) they were the head ■m'x^ governors, Chrijl the ^g jj. ^^g Jfracl, z nation of ivorfippers of the true of ifrael. God : And therein were they the types ^nd forerun- ners of Chrijl "Jefus the true King of Ifrael, as he is called, yo/6. i.[49.] The cure and charge of fouls, now (faith Mafter Cotton) in this Chapter,, belongeth by vertue oi ojftce to \.\\& fpiritual officers ot Chrifis king- dom : I add, and during the dcfolation oi Zion, and the time of the apojiacy from Chrijls vifible kingdome, belongeth to the two Prophets and witneffes of truth. Rev. II. [6. ] but not to the kings, rulers, [99] nations, and civil Jiates of the world, who can be no true par- allel or antitype to the Ifrael or people ot God. The bloody Tenent yet tnore bloody. 191 Peace. Mafter Cotton objecfts Jehofaphat fent abroad preachers throughout all the Cities of "Judah ; and if that were a type of Chrijl, it were to aft that now, which typed out Chrijl, and he fulfilled in his own perfon. Truth. Chrijl Jefus fends out preachers three waies. ^^rijls Firft, In his own perfon, as the twelve and ther^^jj'„°f- feventy. preachers. Secondly, By his vijible, kingly power, left in the hand of his true churches, and the officers znd. govern- ers thereof: In which fence that church oi Antioch, and the governors thereof, rightly inverted with the kingly power of Chrijl "Jefus, fent forth Paul and Bar?iabas with prayer and fajling, and laying on of hands : And Paul and others of Chrijls mejj'engers being furniflied with this kingly power, not only planted churches, but alfo ordained elders vilited thefe churches or vifible cities of Judah ; that knowledge and teaching, and the word of God might dwel plen- teoufly among them. Thirdly, Chrijl lefus as king of his church, and head of his body, during the diJlraBions of his houje and kingdo7ne under Antichrijls apojlacy, immediately by his own holy Spirit, ftirs up and fends out thofe fiery witnejfes {Rev. 11.) to teftifie againft Antichrijl and his feveral abominations : For as for lawful call- ing to a true ordinary Minijlery, neither Wickliff in England, nor Waldus in France, nor lohn Hus and ^^ "^^ lerome of Frauge in Bohemia, nor Luther in Germany, gj^ff,^ j^i„. nor multitudes more of famous preachers and prophets iftery,fince oi Chrijl, both in thefe countries, and alfo in S/'fizW, '/^"^J-^' Italy &c. I fay, no true ordinary Minifterial calling o/prophecy 192 T^he bloody Tenent yet more bloody. and opening ca.n they ever fliew ; but Chrift Jefus by the fecret 'm!-nt of"' rnotion of his own holy Spirit extraordinarily excited, Chrijj in couraged and fent them abroad as an Angel or againji the j^^ir J. /^^^,_ j . _ [6.1) with thcever la/ling; Gofpel &c. faljhood of -^r, "^ ^rr^ ^, '^^1^'- ,, r 1 Antichrij}. Feace . I o apply thele three wayes, or any or them, to the civil Magijlrates and rulers of the world (of whom lehojaphat in that his a<5t fliould be a type) is but to prophane the holy name ot God, to leane upon and idolize an arme oijiejh, &c. Truth. I grant, the civil Magijlrate is bound to countenance the true Miyiijicrs oi Chrijl lejus, to incourage, proted:, [loo] and defend them from injuries, but to fend them armed (as the Popes Legats and Vriejis) with d.f'word oijieel, and to compel peo- ple to hear and obey them, this favours more of the ipirit of the Pope, his courfes and pradlifes. Yea of Mahomet his Mujfel-men, Dirgies, &c. then the Lambe of God and his followers. Peace. What lebofophat, AJa Hezekiah, lojiah, &c. did, they did not only by perjhvajion, countenance, example (by which all are bound to further the preaching of Chrijl lej'us) but alfo by force of armes and corporal punijhments. Truth. Yea even to the death it felf : and this is not a bare fending out of Minijiers (as Mailer Cotton gives the inftance:) For by his argument, all rulers, kings, and Emperors, and other Jlates ot the world ought to embrue their hands in the blood ot the many thoujands and tnillions of the poor people, if they forlake not their idolatry and embrace the relig- ioTi which they lay is Chrijiian and the only true. Peace. No, faith Mafter Cotton, this ought not to The bloody Tenent yet more bloody. 193 be, becaufe only godly and truly Chrijiian Magijlrates may fo put forth this power of Chriji ; others muft flay until they be informed. Truth. Can it enter into any Chrijiian heart, to believe, that Chriji Jejus fhould fo loofly provide iov-^ f""^^, his affaires, fo (lightly for his name and Fathers work'Ztupon and fo regardlelly for his deareft Spouje, as to leave fo Chrlfi high a care and charge with fuch as (generally and J^J"'- conftantly throughout the whole world) are ignorant of, yea and oppolite to the very name of Chriji and true Chrijiianity ? Veace. Surely if this payment were offered to the governour (as Malachy faith") to the world, or govern- tnefits of it, it would not pafs. Truth. I never knew a king or captaine councellor or conjiable, officers of high or low condition, rightly called according to to God, who were not inverted with ability more or lefs for the fnaine and principal points of their charge and duty. Peace. It feemes indeed a marvelous, and yet it is Mafter Cottons) conclujion, that fuch Magijlrates, yea all or moil of the Magijlrates that ever have been lince Chriji, and now extant [loi] upon the face of the earth, mufl fit down, flay and fufpend, and that all their life long, from the executing of the maine and principal part of their office, to wit, in matters concerning the confcience, religion, and worjhip, of the people. Truth. Yea (Secondly) in a due furvey of the whole univerfe and globe of this world, will one of a thou- ' Offer it now unto thy governor ; will perfon ? faith the Lord of holls. Mala- he be pleafed with thee, or accept thy chi, i. 8. 25 194 'T^^^ bloody Tenent yet more bloody. fand or ten thoufand (according to Mafter Cottons dilabling ot them from the chief part of their office) be found, I will not fay fit to be, but to be at all lawful civil Magijlrates or rulers according to Gods ordinance ot Magijlracy but meer Jhadoivs or images fet on high with empty names or titles only of Mag- ijlrates ? Peace Mafter Cotton adds, Although the good of fouls is the proper or adequate objecfl oi ihcfpiritual officers of Chriji, and the bodies and goods of the peo- ple, the proper or adequate objeB of the civil Magif- trate ; yet in order to the^oo^/of \\\ft\x fouls, he ought to procure fpiritual helpes, and to prevent fpiritual evils. Truth. I reply, If he mean (as it is clear he doth) that the civil Magifrate ought to do this not only as Pretended ^ Chrifian hy fpiritual meanes, but as a civil Magif- "Lous"lif.' f^^fi^ hy force of armes. It is not in order, but mon- order. ffrous diforder, for then he (the civil Magijlrate) mufl fit Judge ( judicially and formally) in thole fpiritual caufes and cafes, which Maffer Cotton grants are proper and adequate objeBs of the fpiritual officers which Chriji hath appointed. Peace. Yea, why may not (faith Maffer Cotton) the Magijirate ufe his power (Ipiritually) in order to the good of bodies, as the officers of Chriji dehort from idlenej's and intemperance of meats and drinks ^c. in order to the good of Jouls ? Truth. The JpirituaX officers in dehorting from thefe evils or any other of that kind, interfere not, nor take cognizance of that which belongs not to their J'piritual court; for hoUneJs in all manner of The bloody Tenent yet more bloody. 195 converfation is the circle wherein they ought to fee all their Jpiritual fubjeBs to walk. If the fpiritual officers fhould caufe by force oi amies their people to walk juftly, temperately, &c. as Mafter Cotton faith the civil Magijlrate in order to the good of bodies ought to deal \v^ Jpiritual andyo«/-matters, I fay then the eyes of the civil Magijlrate would begin to open [20 1 ] [ I 02] and to fee the horrible diforder and Baby- lonijh confiifion of that which is here masked under the abufed name of order. Peace. Mafter Cotton clofeth up this chapter with very bitter cenfures againft the difculler. Truth. The difculfer may well reply, that although lince the apojiacy he fees not the vi/ible thrones and tribunals of Chrijl 'Jefus (according to his firft iijli- tution) erected, and although the civil Magijlrate hath not the power of Chriji in matters of religioji, yet they that flay the Lords Jljeep are not exempted from a\\ judgement : For, if the 0 fenders flay them corpo-Tf'^ P"^- rally, the Lord hath armed the civil Magijlrate with Ifi^hTu/iUe the Jword ot God to take vengeance on them. \n.aggainj} which refped: God hath crowned the J'upream court 'PP^'^JJ''"''- ot Parliament with everlafting honour, in breaking the jaws of the opprefling Biftiops, &c. Oh that fuch glorious Jujiice may not be blemiflied, by erect- ing in their ftead a more refined, but yet as cruel an Epijcopacy.^ 2. If the offence be of a fpiritual nature, is there ■ The Parliament abolifhed the hierar- a repetition of this idea on page io8 chy by two ordinances dated Oftober 9 infra, where the reference to the Prefby- and November 16, 1646. The very terians and Independents as feeking the name ot Bifhop was abolifhed. Neal, power of the prelates is more definite. Hijl. of Puritans, ii. 35, 36. There is 1 96 The bloody Tenent yet more bloody. no fpiritual way of judging, except the church of Chriji be granted vijible during Antichrijis Apojiacy ? Hath not Chriji Jefus given power to his two prophets (even all the Raigne ot the Beajl) to fpeak /i'rt', Rev- elations the 1 1 . to rtiut up heaven, to turn the waters into ^/i50^n\{\\ fpiritual offenders,"^" .°'^ ■^'' for they are not within ih&fphear of a civil jurifdic- World{ex- tion. The body or Commonweal is meerly civil, t\ie'^^P''"i.'h''f Magijlrate or head is a civil head, and each ??iember is "'jf////) a civil tnember : and fo far forth as any of this civil meerly body are fpiritual, or adt fpiritually, they and their "^'''" aftions fall under ^fpiritual cognizance zndi judicature. • " Why the Difcufler putteth in that neither may the Civil Magiftrate punifh parenthefis (the ofFender not being a an Heretick or other Spiritual offender, member of it : ) I cannot tell : fure I am, unlefs he be a member of his Common- it is nothing to the purpofe. For as the wealth." Cotton, BlouJy Tenent Wajhed, Church cannot punifh any offendor, un- p. 70. leffe he be a member of the Church, fo 200 The bloody Tenent yet more bloody. Peace. The reafon (faith Mafter Cotton) is the fame, for there be offences which tend to provoke wrath againft the civil Jlate, Ezra 7. | 23] Why fliould there be wrath againft the king or his fons ? The De- Truth. This reafon indeed Mafter Cotton often ^p"'„ inculcates and beates upon it, that the Pagan kings kings for of Perfia were of his mind : I beheve Mafter Cotton ifrael, ""'i Qyjx of a zeal to God, but the Pa^ati kini^s out of a the God of f. . n i • i •, i ,- ,- / i t it, confid- ilaviih terror, which never prevailed 10 rar (that 1 ired. know of ) as to bring them to a kindly repentance of their own idolatries, or a true love to the God oi Ifrael or his people. Peace. However your former anfwer is to mcjuf- jicient ; to wit, that thoufands of famous Townes, Cities and Kingdonies have flourifhed in peace and tranquillity for many ages and generations, where God hath had no houfe, and not only where it was by the civil Jlate negledled, but alfo wholly perfecuted. Truth. In the time appointed and full ripenefs of their Jins, the vengeance of God (after patience many generations abufed) hath furely and fearefully vilited, yet in the interim, it is clear it is no ground of a necefTity of prefent punifhing of falfe worjhippers and idolaters, leaft prefent wrath fall upon the King or his Son. The Min- Peace. Now whereas it was faid [to be] an intollerable ifers lay {jj^rifjgji i^ij uDon the Magillrates back, together with heaz'y toads ^ *-^ -^ , ^ , . upon the the carc of the Commonweal to be charged alfb with ^"S'f- the Jpiritual, See. Mafter Co^/o« anfwers, i . That the ^^^^^ Magi/Irate ought to feek out meanes [106] of grace for the people. 2. To remove idolatry and idolatrous Teachers. 3. It is commonly added, that he ought to pref'erve the church pure by reformation. The bloody Tenent yet more bloody. 201 Truth. I reply, This work charged upon the kings, governors, and Magijlrates in the world, makes the weight of their care and charge far greater, then ever was the charge of the kings of Ifracl and yiidah, For their people were miraculoufly brought into covenant with God, to their hands, like a bridge, or houfe, or {hip ready built ; and needed only keeping up in reparation : yea an heavier yoak then either their or our fathers were able to bear, confidering all the feveral different confciences, religions, and worjhips of all mankind naturally, and the many different opinions, faB ions, and Jeffs, which daily do arife, and that conl'cientioutly and zealoufly unto death : All thefe muft by Maffer Cottons doSlrine) lie before the bar, befide all civil cafes, &c. Peace. Tis memorable that Vaul himfelf, that had the care of all the churches, would not be intangled with civil affaires, further then his own neceffities did call for, and fometimes the neceffities of his compan- ions: but this yoak put upon the necks of Af^^//^ trates, is as full of temporal as fpiritual care : And as it is impoffible for them to bear. So the Lord in his hoXy Jeafon, may pleafe to teach them (as he hath taught fome already through his grace) to lay that fpiritual Burthen upon the fhoulders of their only King of Saints Chriji 'Jejus, to whom the fiipream power and care oi fouls and churches doth alone belong. Whereas it was further faid, that the Magijlrate is to cherifh, and to cleave unto the Saints, and to defend them from civil violence, but the fpiritual cave of them belongs to fpiritual officers appointed by Chriji Jefus to that end, Mafler Cotton replies, this 26 202 The bloody Tenent yet more bloody. is hut a pretence, becaufe the difcuirer acknowledgeth no churches extant, Gfr." Truth. Although aniongfl: fo many pretending churches, the dilculler be not able to latisfie himlelt" in the rightly gathering of the Churches, according to the true order of Chrijl 'Jefus, yet this is far from a pretence, becaufe the injlitution oi ■i.w^ Jlate govern- ment, order, &cc. is one thing, and the admini/lnitlon 107] and execution, which may be interrupted and eclipfed, is another. Peace. Indeed lereniy could not rightly have been A iirne judged a pretender, when he mourned for, and la- vifibk mented the defolations of the temple, prie/is, elders. Church of altar, facrifice. Sec. znd. neither he nov Daniel, nor God in the e ^ ,'V any of Gods prophets or fervants, could (during: th ■aiorld for , J - , ^ , ^, , . '^ , . . ^ the right time of the dejolatton and captivity) acknowledge forme and either temple, or altar, or facrifice right, extant upon order, kc. , ,- V , ./ the race or the earth. Truth. He that faith the Sun [Chrijl JeJ'us] is not to be feen in our Horizon or Hemijphere, in his ab- fence, or when he fuifers an Eclipfe, cannot be faid to deny that the Lord Jefus his holy ordinances ought to be vijible in the worjhip and J'ervice of God: Although the difculfer be not fatistied in the period of the times, and the manner of his glorious appear- ing, yet his J'oul uprightly defires to fee and adore, ' " In the poor iniall fpace of my life, difcovery, that either the begetting min- I dcfired to have been a diligent and iftry of the apolljes or meiTengers to the conllant obferver, and have been niyfelf churches, or the feeding and nourilhing many ways engaged, in city, in country, minillry of pallors and teachers, accord- in court, in fchools, in univerfities, in ing to the firll inllitution of the Lord churches, in Old and New England : jefus, are yet rellored and extant." and yet cannot, in the holy prefence of Hireling Minijlry, p. 4. God, bring in the refult of a fatisfying The bloody Tenent yet more bloody. 203 and to be thankful to Mafter Cotton, yea to the leaft of the difciples of Chrijl yejus, for any coal ox J par ke of true light, amongft fo many faUe and pretended candles and candlejlicks, pretending the glorious name of the Lord Jefus Chrijl. Peace. Next, Mafter Cotton demands what reafon can be given, why the Magijlrate ought to break the teeth of lyons (ought to fupprefs fuch as offer civil violence) and not of the Wolves, that make havock of their yo«/f, who are more mifchievous then the lyon, as the Pope of Rome, then the Pagan Emperors ? He wonders the difcuffer (hould favor the Pope more then the Emperour, except it be that he fymbolizeth rather with Antichrijl then with Ccefar. Truth. It may here futfice to fay two things (not to repeat other pajfages.) Firft, The civil Jlate and Magijlrate are meerly and ejfentially civil; and therefore cannot reach (without the tranfgreffing the bounds of civility) to judge in matters Jpiritual, which are of another fphere and 'nature then civility is : Now it is moft juft and proper, that if any member of a civil body be oppreft, the body (hould relieve it : As alfo it is juft and proper, that the fpirituall Jlate or body fliould relieve the foul ot any in that fpiritual combination oppreffed. 108] Therefore (Secondly) iov Jpiritual 2iX\A religious oppreffions, the king oi kings Chrijl lej us hath fufficient providedly in his fpiritual kinzdome : therefore [ABs Thewohes r 1 \ n 7-1 1 ■ r\ t r r^ ■ ■ "l Ephcjus, 20 [29J) Paul gives the charge agamit thole Jptrtt- Aa. 20. ual Wolves to the elders of the church at Ephejus, and not to civil Magijlrates of the city, which Paul fliould 204 The bloody Tenent yet more bloody. have done (notwithftanding they were worJJjippers of Diana) if it had been their duty to have broke the teeth of thofe fpirituall Wolves Sec. Peace. It is (indeed) one thing to prohihite the The duty of Poh^^ the prelates, the Presbyterians, the Independents, civil power ' c c • • \ i- i • in matters ^^ ^"Y irom torcing any in the matters or their of Religion vei^e^&.ive confctences, and accordingly to take the Jhvord from fuch mens hands, or (as their execution- ers) to refule to ufe it for them : It is another thing to leave them freely to their own conjciences, to defend themfelves as well as they can, hy the two- edged fword of i\\t Jpirit, which is the icord of God, which all the feveral forts oi pretenders fay they have received from lejus Chriji. Truth. The renowned Parliament o^ England hzth. jurtly deferved a croii-n ot honour to all pojierity, tor T'/^c <-/^/7;?^- breaking the teeth of the opprejjing Bijhops and their ing of per- courts ; but to Wring the fword out ot the hands ot one'thin" ^ ^^^ prelates, and to I'uffer it (willingly) to be wrung theahoUjh-owi ot their own hands, by many thouland Presby- •ig of pf-- terians, or Independa?its, what is it but to change one anotHTr. '^olfe OX lyon for another, or in ftead of one, to let loofe the Dens of thoufands? Peace. But why (hould Mafter Cotton inlinuate the difcujfer to glance a more obfequious eye upon the Pope, then upon the Emperor ? Truth. I fear Mailer Cotton would create fome evil opinion in the heart of the civil Magijirate, that The perfe-x!i\& difculfer is (as the bloody lews told Pilate) no «/"»,? triend to Cce/ar : whereas upon a due fearch it will Liteargy no ^ ^ . ^ . . . cordial be tound clear as the light, that it is impollible that friends to any that fubfcribe ex animo to the bloody Tenent of The bloody Tenent yet tnore bloody. 205 perfecution, can [ex amnio) be "i. friend to Magijlracy. Magijira- The reafon is, all perfecutors, wh.Qth.Qr priejls or people, "'' care onely for fuch Magijlrates as fuite the eiid, the great bloody end ol perfecution, of whom they either hope to borrow the fword, or whom they hope to make their executioners. Their very principles alfo [Papif [109] and Protefant) lead them necelTarily to difpofe [depofe] and kill their heretical, Apofate, blafpheming Magif rates. Peace. But why ftiould Mailer Cotton infinuate any affedlion in the difcuifer to that Tyrant of all earthly Tyrants, the Pope '^ Truth. To my knowledge Mafter Cotton and others have thought the difculTer too zealous again ft the bloody beajl : yea, and who knows not this to be the ground of fo much forrowful difference between Mafter Cotton and the difcuifer, to wit, that the dif- cuifer grounds his feparation from their churches upon their not feperating from that man of fin ? For Old ^j'f" England having compelled all to church, compel'd j^f^ £„g_ the ^apijls and the Pope himfelf in them : ThQ^"'"! ft^te- daughter New England, feparating from her ^>^(>ther'^f"'fff^^^ in Old England, yet maintaines and praftifes com- from the munion with the Parifjes in Old. Who fees not ^°P^- then, but by the links of this tnyjiical chaine. New England Churches are ftill faftned to the Pope himfelf? Veace. Mafter Cottons third reply is this, that it is Mapr not like that fuch Chrijiians will be faithful to their ^"''"""f"^ prince, who grow falfe and difloyal to their God, "^^ndaii one,for therefore confequently the civil Magijlrate muft fee thedepofing that the church degenerate and apoftate not, at leaft "',^'"'' /• ~ i/'j ir 1 princes, fo tar as to provoke Chrijt to depart from them. &c. 2o6 T^he bloody Teticnt yet tJiore bloody. Truth. This is indeed the down right moft bloody and Popijh Tenent ot perfecutiiig the degenerate, heret- ical and Apojlate people : of depoling, yea and kill- ing Apojlatical and heretical prmcee and rulers. The truth is, the great Gods of this world are God- belly, God- peace, God-ivealth, God- honour, God-pleafure The gods gj;c. Thefe Gods mull not be blafphemed, that is, World. ^^^1 fpoke of, no not provoked, G?f. The fervants of the living God being true to their Lord and Majler, have oppofed his glory, greatnefs, honour &:c. to thefe Gods, and to fuch religions, liorjhips, and Jervices, as commonly are made but as a mask or vaile, or cov- ering of thefe Gods. Peace. I have long been fatisfied, that hence pro- ceeds the mad cry of every Demetrius and crafts- Majler ot falfe worjhip in the world. Great is our Diana ice. Thefe men blafpheme our ^o^A/c/}, dif- turbe our City, They are falfe to our Gods, how will they be true to us ? The Lord 1 1 o] Hence that bloody Ad: of Parliament in Henry Cobhamhis^)^^ fifth his daves made purpofelv a^ainft that true troubles tn , i • ,■ r ^> i ■ i ' - ■ .- ^./ •/• Henry the Jervant and ivitnejs oi God (in thole points oi LhriJ- 5. dayes. tiafiity which he knew) and other fervants of God with him, the Lord Cobham, concluding Lollardy not our late oi^X ^^ be herc/ic, (that is, indeed true Chri/lianity) Bipops,as but alfo treajon againfl the Kitigs per/on: whence it ^v'^'"/'^''^'' followed, that thefe poor Lollards (the fervants of /pared to ^^c mofl: high God) were not only to be burnt as render hereticks, but hanged as traitors' 'Sir John Oldcalllc, Lord Cobham, Canterbury, " to rcprefs the growing and was accufed of herelV in the firll year of Ipreading ot" the Golpel, and clpecially the reign ot" Henry V., 1413. A fynod to withlland this noble and worthy Lord was called by Arundel, Archbilhop of Cobham, who was then noted to be J 'The bloody Tenent yet more bloody. 207 Truth. Accordingly it pleafed God to honour that h^reticks noble Lord Cobham both with hanging and burning, ^^^'^ ^//'" as an heretick againft the church, as a traitor againft »«<-.' the khig : And hence thole divelifli acculations and bloody huntings of the poor fervants of God in the reign ot Francis the fecond in Paris, becaufe it was faid, that their meetings were to confult and aft againft the life of the iing. Peace. It this be the touchjlone of all obedience, will it not be the cut-throat of all civil relations, unions and covenants between Princes and people, and be- Civil tween the people and people ? For may not Mafter-^"'"''' Cotton alfo fay, he will not be a faithful yt'r^'^;//', nor^^ ^^^ (lie a faithful wife, nor he a faithful husband, \N\iorootes. grow falfe and difloyal to their God ? And indeed what doth this, yea, what hath this truly-ranting doftrine (that plucks up all relations) wrought but confuiion and combuftion all the world over? Truth. Concerning faithfulnefs, it is moft true, that godlijiefs is profitable for all things, all ejiates, all relations : yet there is a civil faithfuhiejs, obedience, honejiy, chajlity, &c. even amongft fuch as own not a principal Favourer, Receiver and and argues fully the point made by Wil- Maintainer of them whom the Bifhop liams, that the Lollards were condemned milnamed to be Lollards," and he was for treafon as well as herefy, ASls and excommunicated. He had been a favor- Monuments, i. 635-668. ite of the king, and appealed to him, but ' Bifhop Hall diilinguilhes between without fuccel's, for he was fent to the mere and mixed herefy. " The latter of Tower. He efcaped, and fled into them hath no reafon to be exempted Wales, where he concealed himfelf for from bodily punifliments ; no, not from four years. He was finally captured, the utmoft ot all pains, death itfelf. If taken to London and executed in a moil it be attended withfchifm, perturbances, barbarous manner. Gilpin, Lives, l^c, (editions, malicious praftices, it tends to ii. 105-153. The aft referred to is fetting whole kingdoms on fire; and given in full by Fox, who goes at length therefore may be well worthy of a fag- into an account of Lord Cobham's views, got." /^or^/, vii. 95. 2o8 The bloody Tenent yet more bloody. Civil hon- Qod nof Chrijl : elfe Abraham and Ifaac dealt fool- nlndwith i'^ily to make leagues with ungodly Princes. Befides, dijbonefly the whole Scripture commands a continuance in all ''S''!"J!,^°'! Relations of government, 7narriaze, I'ervice, notwith- in matters itanding that the grace or Lhrijt had appeared to of Relig- fome, and the reft (it may be an husband, a ir//t', a ""'■ Magijirate, a Majler, a Jervant) were falle and dif- loyal in their feveral kinds and wayes unto God, or wholly ignorant of him. 4. Grant people and Princes to be like Julian, Apof- tate from the true fervice of God, and confequently to grow lefs faithful in their places and refpedlive fervices, yet what ground is there, from the Tejla- ment of Chrijl J ejus, upon this ground ot their Apof- tacie, [i 1 ij to profecute them, as Mafter Cotton faith, The civil Magijirate muft keep the church from Apojlati-zing fo, as to caufe Chrijl to depart from them. 5. Can xht J'word oi Jleel ox arme o( Jlejh make men faithful or loyal to God? Or careth God tor the outward Loyalty or Faithfullnefs, when the inward- yuan h Jalje and treacherous ? A turn- ^^ ^'^ there not more danger (in all matters of coat in Rc-trujl in this world) from an hyyocrite, a dijjembler, a ^'.S',"" '""''' turncoat in his religion (from i\\c J'ear or favour o^ then a^e- men) then from a refolved 'Jew, Turke or Papijl, >AWjm, who holds hrme unto h\s principles'^ Sec. pYJ/'' Or lartly, if one Magijirate, King or Parliament call this or that here/ie, apojlacie. Sec. and make men fay fo will not a ftronger Magijirate, King, Parlia- ment, Army (that is, a ftronger arm, or longer and more profperous y^or^) call that herejie and Apojlacie The bloody Tenent yet more bloody. 209 Truth and Chrijiianity, and make men call it fo ? Herejie and do not all experiences, and our own moft \d.ment-''J^ J^^'^' able, in the changes of our Englifh Religions, con- change firme this ? " theimames ZT/iiA 1 1- r ^ • 1 .'» truth, o. L,altly, As carnal policy ever rals mto the Tp\t., anJ Chrif- it digs and trips up its own heels, fo I (hall end this'^^'^'J'^c. pajfage with two paradoxes, and yet (dear peace) thou and I have found them moft lamentably true in all ages. Peace. God delights to befool the wife and high in their own conceit with paradoxes, even fuch as the wifdome of this world thinks madnefs : but I attend , to hear them. Truth. Firft then, The ftraining of mens cinfciences whokmws by civil power, is fo far from making men faithful [o""^'^""^^ A I 1 • • I 1 1 many turn- Kyod or man, that it is the ready way to render a man,- '^^j_ falfe to both : my ground is this : civil and corporal Pearne in punijhment do ufually caufe men to play the hypocrite, ^"'"'"'"'S^ and diffemble in their Religion, to turn and return /v^/a ^^ra- with the tide, as all experience in the nations of the^'^'"'^' '" world doth teftifie now. Ter'niL ' This binding and rebinding of confcience, contrary or without its own perfwajion, fo weakens and defiles it, that it (as all other faculties) lofeth its ftrength, and the very nature of a common honeft confcience: ' Andrew Perne ( i 519-1 586) was ed- proverbial to fay of a coat or cloak which ucated at St. John's College, Cambridge, had been turned that it had been Perned. and was five times Vice Chancellor of On the weathercock of S. Peter's church the Univerfity. He went through many in Cambridge, were the letters A. P. A. changes of religious opinion. P., which it was faid might be taken to " His mutability in religious matters mean Andrew Perne A Papift, or An- expofed him to no little ridicule. The drew Perne A Puritan." Athena Canta- fcholars in merriment tranflated perno, brigienfes, ii. 48. I turn, I rat, I change often. It became 27 2 1 o T^he bloody Tenent yet tnore bloody. C(P///-/V/;^<-i Hence it is, that even our own hiftories teftifie, that '^befo'rfedor'^^^^^ the ctvH fword, and carnal power, hath made ravified, a change upon the confcietices of men, thofe con- loofen alt j'dences have been given up, | i i 2] not only to fpirit- ual, but even to corporal Jilt hinejs, and bloody, and mad opprelhng each other, as in the Marian bloody times ZSc. Feace. Indeed no people [arej fo inforced as the Papi/h and the Mahumetaus : and no people more filthy in foul and body, and no people in the world more bloody and perjecuting : but I liften for your fecond paradox. Truth. Secondly, This Tenent of the Magijlrates keeping the church from Apojtati-zing, by pradlifing 2 Para- civH force upon the confciences ot men, is fo far from doxes. preferving Religio?i pure, that it is a mighty Bulwark or Barricado to keep out all true Religion, yea and all godly Magijlrates tor ever coming into the World. Peace. Doubtlefs this will feem a hard riddle, yet I prefume not too hard for the fingers of time and truth to unty, and render eafie. Truth. Thus I unty it : If the civil Magijlrate muft keep the church pure, then all the people ot the Cities, Nations, and kingdomes ot the world murt: do the fame much more, tor primarily and tundament- ally, they are the civil Magijlrate : Now the world (faith "John) lyeth or is lituated in wickednej's, and confequently according to its difpoiition endures not the light of Chrijl, nor his golden candlejlick the true Church, nor eafily choofeth a true Chrijlian to be her ojficer or Magijlrate, for fhe accounts fuch falfe to her Gods and Religion, and I'ufpedls their faithfulnefs &c. The bloody Tenent yet more bloody. 2 1 i Peace. Hence indeed is it (as I now conceive) that lb rarely this world admitteth or not long continueth a true fervant of God in any place of trujl nnd credit, except fome extraordinary hand of God over-power, or elfe his fervants by fome bafe Jiaires of Flattery or worldly compliance, afcend the chaire of Civil- power. But (to proceed) faith Mafter Cotton, "It was the '"duty of yehojaphat, Hezekiah &c. to reduce the "people of IJrael from their backllidings becaufe "they were an holy people, and is it not the duty of "godly Princes to reduce their backlliding Churches " to their primitive purity ? It is true (faith he) David "and Solomon were types oi Cbrijl, but fo were not "the other Kings of Ifrael [113] and Judah, who "were the one (the kings of IJrael) all Apoftates, "and the other (the kings of "Judah) many ot them " Aportates from Chriit : And Secondly, If they were " (faith he) all types of Chrift, yet Chrift being the "Antitype, Chrift hath abolifhed them all, and fo it " were facrilege or Antichriftian ufurpation for any " king to be fet over Chriftians : Or if they were "types ot Chrift in refped: of their kingly office over " the Church alone was it typical in Solomon to put ''"joab a murtherer to death, or Adonijah a traitor? "and fo confequently unlawful for Chriftian Princes "to put murtherers and traitors to death?* Further, "faith he, What thofe kings might do in type, Chrift "Jefus might much more do in his own perfon, " as the Antitype : but he put no man to death in " his own perfon, and therefore they were not types "but fervants of Chrift, and paterns and examples to 2 1 2 T^he bloody Tenent yet more bloody. How the " Chriftian Magiftrates, yea, Ahab, who fhould have %^Lfand "put Benhadad to death for his blafphemy. judah T}-uth. I underfland thole kings of Ifrael-ind Judah, were types y^^x\\\ their cutthip off" or exconitnunicatinv out of the and figures . , r ^ i -r) i i r \ i i of Chrift land or Lancum, to be yet -ctjible members or the church to come, of IJ'rael and Judah, and as kings oi IJrael and "Judah types of Chrijt J ejus, partly in his own perjon, who did that (being the true Jpiritual king of I/rael } which they did or fliould have done, in that typical national church or land oi IJ'rael, and (2) partly in the ojficers of his kingly power znA government of his church which ojftcers and church falling away, untill an abfokite cut- ting off, are the Antitypes (in refped: ot vifible govern- ment) of thofe former kings of i/;-Wand Judah. Peace. Can it be imagined that thofe wicked Kings Jeroboam, Baajlja, Ahab &c. were figures of Chriji Jefus? Truth. Mafter Cotton himfelt grants David and Solomon types of Chriji Jejus, and yet, how abomina- ble and monftrous fome of their practices? we muft therefore dilHnguifli between their petjotis, and /ins, d^nA frailties. As kings of IJrael { Gods Church and people) doubt- lefs they were the. figures e/'(the A', oi Ifrael) Chriji lejus : yea it is probable that the land of Canaan, with the oncers and governors thereof, before Chriji time, was but a figure of the Jpiritual lajid or ChriJ- tian church, with the officers, governors, & adminijira- 7he types fions thcrof good (114I and evil; Although the ap- of the old , • r»k^- J>. /- U» .U • Teflament Pv '"§ '^^ ^"^ times and perjons each to other requires many and a more then ordinary guidance of the finger or holy ''"P- Spirit of God The bloody Tenent yet more bloody. 213 Peace. I remember that fome of eminent note for ^y^^ knowledge and godlinefs have not ftuck to affirme, that '(^^^,7?^^ the Gentile Prince Cyrus as he was called Gods fer- figure of vant, anointed, or Chrijl {IJa. 44) [45 : i .] I fay, that ^'^^'fi- he in a refpeft, as a rejlorer of Gods people was a figure of Chrifi lefus. Truth. It is not improbable, but that the moft holy and only wife (whofe works are known unto hitnfelf ixovix the beginning of the world) did by fuch famous infirimients of ?nercy to the literal lew, type out Chrifi lefus and his heavenly infiruments, mercy and goodnefs to the myfiical and fpiritual, Chrifiian lews, &c. Examination 0/ CHAP. XXXVI, and XXXVII. Peace. IN thefe pafTages Mafter Cotton firft queftions (hav- ing not his copy by him) the truth of fome expref- fions printed as his. Truth. It is at hand for Mafter Cotton or any to fee that copy which he gave forth and corredled in fome places with his own hand, and every word ver- •batim here publifhed. 2. To the anfwer it felf, or reproof of the Lord lefus given to his difciples for their bloody and ra(h zeal deliring fire to come down from heaven, &c. we both agree that Chrifis rebuking of his difciples did not hinder the Minifiers of the Gofpel from proceed- ing in a Church-way &c. 2. That falfe perfecution in a church-vfzy is as odious and dreadful a perfecu- 2 1 4 The bloody Tenent yet more bloody. tien, as any projecution in a court of civil jujlice, as alfo that this is not the point intended, though it be reckoned up with the reft. Peace. I marvel at that which follows, where Mafter Cotton faith that it never fell from his pen in any writing of his, viz. that it is lawful for a civil Magijlrate to inflid: corporal pujii/htuent upon fuch as are contrary indeed in matters of Religion : and there- fore he palfeth by the dijcujfers reafons as which might well have been fpared, being brought but againft a jhadoii: of his own Jancy. 1 15] Truth. I am not able to imagine what Mafter Cotton meanes by luch as are contrary tninded, againft whom he will not (in this Chapter) maintaine any corporal punifhrnent to be inflicfled, when in fo many of his writings and throughout his whole book he maintaines corporal punilhnient, and that to death it felf in many cafes, againft the idolatrous, the blajphe- tnous, the heretical, the feducing, yea the degenerate and Apojlate. The fire Peace. Love bids us take this palfage as a pang of ■^°'"-^^^.^' relu£lancy (in his otherwile-holy and peaceable breaft) '3- ['3-] againft fuch unholy bloody Tenents. But what fay you to the palfage about the Jecond beajl, bringing T^W from heaven} [Rev. 13.J This was no wonder (faith Mafter Cotton) for Conjiantine had done the like before to hereticks, the Arrian Bijhops againft the Orthodox Saints. Alfo, it is rela- ted as a different matter from the former [verf. 15.) that he had power to caufe, that as many as would not worftiip the image ot the beaji ftiould be killed. And this fire comes not down upon the Saints, but (heearth. The bloody Tenent yet more bloody. 2 1 5 Truth. Mafter Cotton I think knows that the dil- cuffer is not alone in this interpretation : If he pro- pofe any other more fuitable to Chriji lejus, I hope the difucfler defires thankfully to embrace it. But this fire being not literal, but tnyjlical, in imitation of the true prophet Elijah, and alfo as the true witnejfes C2i\x{e Jiery judge f?ie?its [to] defcend from heaven upon the enemies of the truth : fo the talfe witnejfes caufey^r^ to defcend againft the faithful : and fure it is (as the difculTer related) that the Vopijlj BiJl:)ops in France, and Etigland and other places have ever conftantly cryed out, that the juf judgements of God are brought down by them upon the hereticks, which is no fmal wonder that the hearts of th&fons of men fhould be fo hardened againft the light of truth in truths ivit- nefjes, notwithftanding the afts of Conjlantine and the Arrian Biftiops long before. Peace. But this fire (faith Mafter Cotton) comes down from heaven upon the earth. Truth. True, but it may well imply no more, then in the open view and face of all men in this world. Peace. And laftly (faith he) it is faid, that he caufeth that as [i 16] many as would not worftiip the Image of the Beaji ftiould be killed, which is a dif- ferent effed:. Truth. Becaufe it comes from a different caufe, with refpedl, not to the firft Beaf himfelf, but only to his piEiure or image, and implies, that fiery judge- ments defcend not onely upon fuch as refufe to wor- ftiip the firfi or fecond beaJi, but the very pidlure of the beafi likewife. 2l6 The bloody Tenent yet more bloody. M Examination of CHAP. XXXVIII. Peace. After Cotton here firfl: obferving the difcuflers agreement with him, that this inilru prevaile. Peace. Ah (Dear truth) is there is no Balme in Gilead, no balances, no fword oi fpiritual jufice in the City, and kingdome of Chrijl Jejus, but that the ojji- The Jegen- \x, en. . U r ^ r- r 5 a eracy of cers thereof mult run to borrow [121 J Lcejarsx Are ci,^/?/,?;?/- the Armories of the true king Solomon Chrif y efus ty now pro- dii'armed ? Kre there no fpiritual fwords girt upon-'^ the thighs of thofe valiant ones, that fliould guard his heavenly bed, except the fword oifeel be run for from the cutlers fhop ? Is the Religion of Chrif fefus fo poor and fo weak and feeble grown, fo cowardly / and bafe (iince Paul fpake fo glorioufly of it, and the weapons of it (2 Cor. io.[4.]) that neither the yiwAZ/Vrj nor Comtnanders in Chrif s Army have any courage or skill to withftand liafficiently in all points a falfe teacher, a falfe prophet, 2.fpiritual cheater or deceiver} 224 '^'^^ bloody Tenent yet more bloody. Truth. This muft all that follow "Jefus bitterly lament, that not a Ipiritual /word or Jpear is to be found in the fpiritual IJ'rael of God, but that his poor IJraelites are forced down to the ^hilijlins of this worlds Smiths, Sec. And that the princes of Zion are become feeble like harts without pafture, as yerewy complaineth in his Lamentations. | i : 6.] Peace. Now whereas it was added, that a civil Jword hardens the followers ot falfe teachers in the fuffering of their leaders, and begets an impreflion of the faljhood oi that religion, which cannot uphold it ie\i 2A\ the. world over, but with fuch injlrutnents oi violetice, &c. Mafter Cotton replies, that the Magijlrate ought not to draw out his /word againfl: Jeducers, untill he hath ufed all good means for convihion, &c. and then (faith he) he (hould be cruel to Chrijls Lambs in fparing the Foxes, &c. Truth. Who knows not this to be the plea and pradtii'e of all Popijh perj'ecutors in all ages, to com- The loath- p^fg j];^ and land to reduce the heretick to the union 'rfft/ofZ'r- ^^^ bofome of the church, not only with promifes, fecutors. threatnings, &c. but ottimes with folemn difputations, and fometimes writings and waitings, before they come to the definitive fentence, and deliver him to the fecular power, and fo to the ufe of thofe defper- ate remedies of hangitig, burning, &c. How do the bloody Popes and the bloody Banners in their hypo- critical letters and bloody Jentences, profefs their lament- able grief at errors and herejies ; their clemency and mercy, and great pains taken to reduce that wand- ring, to return the lofl childe, to heal the fcabbed jheep ? yea and when they are forced (as they fay) T^he bloody Tenent yet more bloody. 225 for the faving of the flock from infeSlion to deliver (\ich.Jheep to ih.t fecular power, as their butchers and executioners ; yet befeech they [122] that power, and ^" ''^''"' that (moll: hypocritically without (liame) in '^^ tenJ and bowels of Chrijl Jefus, to Miniiler jujlice with inch proceed- tnoderation, that it it be pollible the hereticks foul mav"!'?^ ""' he faved, but however thejlock may be preferved ivonvcuted. fuch damnable DoBrine. Peace. Mafter Cotton will here blame the alleadg- ing of this : for the Popijh Religion is falfe, but theirs true, &c. Truth. Tis true, the Papi/is Religion is falfe, yet Mafter Cotton cannot pafs without fufpition to be too neer of kin to the bloody Papiji, to whom they are fo neer in practice : The Lord "Jefus gave an everlaft- ing rule to his poor fervants, to difcern all i^iKt prophets by, to wit, theiryrz//Vj- and bloody praBices. But, Secondly, The holy Spirit of God in this 2 to Tim. now inlifted on, not only commands Titnothy to ex- hort the oppoftte, but patiently to wait and attend Gods will, if peradventure God will give repentance, and that they may recover theml'elves &c. Peace. Mafter Cotton will not deny, together with meek exhortation, patient waiting, &c. Truth. Why then doth he limit the holy one of Ifrael to dayes or moneths ? Three months was by the law (in Majfachufets in New England) the time of patience to the excommunicate, before the fecular power was to deal with him :' But we finde no time limi- ■ " It is therefore ordered, that who- fuch perfon fliall be prefented to the ever fhall ftand excominunicate for the Court of Ailillants, and then proceeded fpace of 6 months, without labouring with by iine, imprifonment, or further, what in him or her lyeth to bee reftored, &c." Mafs. Cot. Records, i. 242, Sept. 29 2 26 The bloody Tenent yet more bloody. Too port a [Qi^^ nor no dire£iion given to Timothy or \\\'i J'ucceJ- repWtana J°^^ to profecute the oppojite before Cajarshzx, in cafe in New God vouchfafcd not repentance upon their means and England, waiting. 3. Chriji Jefus hath not been without bowels of compajjion in all his gracious care and provijion he hath made for his Jheep and lambs, againft the fpirit- ual IVolves and Foxes ; although we read not a word of the arwe of Jlejb and Jivord oi Jleel appointed by himfelf for their defence in his mod blelfed laft Will and Tertament. J'olfe 4. Lailly, to that inilance of the DoTiatijls and 'commonl P^P^^^^ fupprelfed by the civil fivord, no queiHon but hardned hy{^% bcfofe) a ctvH fword is able, among civil people, per/ecu- jq make a whole nation, or ivorld of hypocrites : and yet experience alfo teltifies (however Mailer Cotton makes it but accidental ) that it is the common and ordinary e^'e^ of the civil /word drawn forth (as they fpeak) [123] again ft hereticks,feducers Sec. to harden the feducers and /educed, by their Jujferings, and to beget no other opinion in their hearts, then of the cruelty and weaknefs of the heart and cauje of their perjecutors. Peace. There hath been no fmall noife of Mafter The great Gortons and his friends being difcip lined {ox as the M"^'"S' Papijls call it, difcipled in the Schoole of the New ''Gorton and ^^^S^^fi chwches : It is worth the inquiry to ask what his friends co7iviBion and converjion hath all their hojlilities, cap- 6, 1638. In The Bloudy Tenent, 222, fay. It continued in force but one year, Puh. Narr. Club, iii. 386, Williams having been repealed Sept. 9, 1639, refers to this law, and with the fame un- fometime before the prefent work was important error as to the time, intima- written. Majfachufetts Colonial Records ting that he only knew the law by hear- i. 271. The bloody Tenent yet more bloody. 227 tivatings, courtings, imprifonings, chainings, banijhings, '" ^^^ &c. wrought upon them?' "^ "" ' ■ Samuel Gorton and his aflbciates had been taken at Warwick and brought to Bofton, where they were placed on trial, and received fentence Nov. 3, 1643. " They were charged to he blafphemous enemies of the true religion of our Lord jefus Chrift, and of all his holy ordi- nances, and likewife of all civil govern- ment among his people, and particularly in this jurildiftion." Winthrop, New England, ii. 176; Mafs. Col. Rec, ii. 51. Gorton himfelf ftates that "they rehearfed in the ears of the people, di- vers grofs opinions, which they had com- piled together out of our writing, which we abhorred : that we denied all the Churches of Jefus Chrift, becaufe we could not join with them in that way of Church order which they had eftablilhed among them : again, that we denied all the holy ordinances of Chrift, becaufe we could not join with them in their way of adminiftration ; as alio that we denied all civil Magiftracy, becaufe we could not yield to their authority, to be exercifed in thofe parts where we lived, (that place being above four and twenty miles out of their bound) which we would not once have queftioned, if we had been within the compafs of their jurifdiftion." Simpiicitie's Defence, R. I. Hijl. Coll., ii. I 20. The attempt on the part of Maffachu- fetts to exercife territorial jurifdiftion over Shawomet, which Gorton and his company had purchaled of Miantinomi on purpofe to efcape from it, was mixed with the hatred for his opinions. But herefv and blafphemy were the charges which occupied the chief attention of the Court. After a long procefs. conviftion came, and " the Court pro- ceeded to confider of their fentence, in which the Court was much divided. All the Magiftrates, fave three, were of opinion that Gorton ought to die, but the greateft number of the deputies dif- fenting, that vote did not pafs." Win- throp, New England, ii. 1 77. Gorton was fentenced " to be confined to Charles- town, there to be fet on work, and to wear fuch bolts or irons as may hinder his efcape," and "if he fhall break his faid confinement, or publilh, declare, or maintain any of the blafphemous or abominable herefies wherewith he hath been charged," "upon conviftion there- of ftiall be condemned to death and exe- cuted." Mafs. Col. Rec. ii. 52. Simpiic- itie's Defence, I 34. Cotton had taken his ihare in thefe atrocious proceedings. While the Court was deliberating upon the fentence, "the judgment of the elders alfo had been demanded about their blafphemous fpeeches and opinions, what punifhment was due by the Word of God. Their anfwer was their offence deferved death by the law of God." Winthrop, New England, ii. 176. On the forenoon ot the day in which fentence was palfed upon them Cotton preached. Gorton fays that he urged that if they had dif- fented not out of ignorance, but "out ot tendernefs of confcience, and able to render reafon for what we did (and other things of like nature") then were we ripened for death." Simpiicitie's De- fence, 133. Gorton alfo accufes Cotton of having advifed in a fermon on Zeph- aniah, ii. 10, 11, that all neceflaries be witheld from him and that he be 228 The bloody Tenent yet more bloody. Antoninia Pius his Edia againji perfecu- tion. Truth. Shall I Ipeak my thoughts without par- tiality ? I am no more of Maimer Gortons Religion then of Mafter Cottons: and yet if Mafter Cotton complaine of their objlinacy in their way, I cannot but impute it to this bloody tenent and prailice, which ordinarily doth give ftrength and vigour, fpirit and refolution to the moft erroneous, when fuch unright- eous and moft unchrijlian proceedings are exercifed againft them. Peace. Touching the EdiB of Antoninus Pius con- cerning perfeciition of Chrijiians, and the opinion it begat in their hearts of the cruelty of their perjecu- tors, Mafter Cotton anfwers, firft, the Pagan Religion is not of God but the Religion ot Chrtjlians came down from Heaven in the Gofpel-truth. Truth. This is moft true, to him that believeth that there is but one God, one Lord, one Spirit, one baptijm, one body &;c. according to Chrijl "Jejus his injiitution; and that from that bleft'ed ejlate the Apojiacy hath been made ; and that all other Gods, ftarved to death. Simplicitie's Defence, That Williams was not only not " ot Mailer Gorton's religion," but even held him in confiderable diflike at an earlier period, is feen in a letter to Winthrop, publifhed in Window's Hfpocrific Un- majked, 55, 56. "Providence, 8th ill, 1640. Mafter Gorton having abuled high and low at Aquidnick, is now be- witching and bemadding poor Provi- dence, both with his uncleane and foul cenfures of all the minillers of this coun- try (for which myfelf have in Chrift's name withftood him^, and alfo denying all vifible and external! ordinances in depth of Familiime, againft which I have a little difputed and written, and ftiall I the moft High aflbnting ; to death. As Paul laid of Afia, I ot Providence (almoft) all fuck in his povfon, as at tiril thev did at Aquidnick. Some few and myielf withftood his inhabitation, and town privileges, without confeftion to retbrmation of his uncivil and inhuman prattifes at Portfmouth : Vet the tide is too ftrong againft us, and I feare (if the framer of hearts helpe not) it will force me to little Patience, a little ifle next to your Prudence." Arnold, Hiji. R. /., i. 172. The bloody Tenent yet more bloody. 229 Lords, Spirits, Faiths, Baptifms or churches, are falfe : But what is this to many millions of men and women, in fo many kingdomes and nations. Cities and parts of the world, who believe as confidently their lies of many Gods and Chrijls, all which they believe (as the Ephejians of their Diana, and ot the image of 'Jupiter, and (as Mafter Cotton of the way of his Religion) that they come down from heaveti? Peace. Doubtlefs, according to their belief, all the peoples of thofe nations, kingdoms and coutitries, wherein the name of Chriji is founded, whether of the greek church or the latine, whether of Popijh or Protejiant pror'effion will fay as Malter Cotton, my religion came down from heaven in the Gofpel of Truth, 6cc. I 24J Truth. Now then either the /word oi Jieel muft decide this controverfie (according to the bloody tenent of perfecution) in the fuppreffing ot hereticks, blaj- phemers, idolaters -aLndiJeducers, by the ftrength of an arme oijlejh : or elfe the two-edged fword ot the Spirit of God, the word of God coming out of the mouth of Chriji Jefus in the fnouths ot his Jervants, which will either humble and fubdue the Rebels, or cut moft deep, and kill with an eternal vengeance. Peace. But (faith Mafter Cotton) it will beget an opinion of cruelty to murther innocents, but not to put '^^^ '^'f- I J I r r I ference be- to death murtberers 01 Jouls. tween fpir- Truth. I anfwer, befide that great and covsvcdox^ituai and difference of civil murther, and Jpiritual, there is a^^^"^^^ fecond, to wit, that in the murther of an innocent, the confcience of a tnurtherer is opened, and commonly the mouth confefi*eth I am a tnurtherer, I have killed an innocent : but run through all the coajls and quar- 230 The bloody Tenent yet more bloody. ters of the whole "world, and the very confciences of fo many thoufands ot (o\i\-»mrtherers are rootedly fatisried and perfwaded, that they are fo far from being ttiurtherers as that they are fo mzny faviours of the fouls of luen, and Priejls and Minijlcrs of the mod: high God or Qiods, &c. Peace. Vox inftance, if a man fay Mafter Cotton is a fubjeSl of the ftate of England, and a Minijler of that ii'orfl?ip, which he believeth to he true, con- firmed by argument and light lufficient to his under- Jianding foul and confcience : How many thoufand are there i'eWow-J'ubje^s with Mafter Cotton to the Englijh Jlatf, yet of a contrary mind to Mafter Cot- ton in matter of Gods worjhip ? yea how many are there (it may be thoufands) profeftlng a Minijlery contrary to Mafter Co//5«j' ? and the like may be found in other nations and parts of the ivorld. Truth. What true reafon ot jujl ice, peace, or com- Cwtljuf- ffjQ„ fafety ot the whole, can be rendred to the ivorld implrtially'^^y Mafter Cottons confcience and Minijiry muft be to permit maintained by the fivord, more then the confciences one con. ^^j Minijleries of his other fellow-fubjedts ? Why well as fliould he be accounted (I mean at the bar of civil another. jujUce) I fay accountcd a foul Saviour, and all other Minifters of other Religions and confciences, foul- murtherers, and fo be executed as murtherers, or forced to temporize or turn from their Religion, [ i 25J which is but hypocri/ie in Religion againft their confcience, which is ten thoufand times worfe, and renders men, when they lin againft their confcience, not only hypo- crites, but Atheifts, and fo fit for the pracftife of any evil murthers, adulteries, treafons, &c ? The bloody Tenent yet more bloody. 231 Veace. Mafter Cottons fecond Anfwer is, that \h&'^''' '^'ff^r- perfecuting Emperors znA governors of Provinces under ^^^^^^^y^^ them, attended not to the convidlion of chriftians,of the Ro- nor did they endeavour to make it appear that the^'"''^''' Chrijiians linned againft the Hght of their confciences,the Roman and therefore no marvel if it bred in the people a-^"/"- juft opinion of the cruelty of perjecutors, and of the innocency of chriftians. Truth. Let it be granted that the Roman Rmperors did not attend to, nor endeavour this, yet the Roman Popes, and all the Ajitichrijt governors of their myfti- cal Provinces, Bijliops and Priejls, have profeffedly compaifed Sea and Land to make a ProJ'elyte. Peace. Tis true, the hijlory of the death of the Saints, llaughtered by fuch perfecutors abundantly teftifie this, and yet their perfecution will be found no other then cruelty and murther, and the opinion of it will never be razed out of the heart of Gods people, whatever the whole world (which wonders after and worfliips the bea/i) think to the contrary. Truth. And I add, that herein Mafter Cottons former pofition, to wit [that hereticks muft be pun- ifhed by the civil f word, for finning againft the light of their own conJcience\ accords fully with the Popifti clamors, [the hereticks mouths are ftopped, they are convinced, they have not a word to fay, and yet they are objlinate ; away with them, hang them, burn them.] Peace. Mafter Cotton faith. It is an untrue intima- tion of the difcujfer, that Antoninus forbod the per- fecuting oi chriftians upon any fuch ground. Truth. That it may not reft upon the difcuflers 232 The bloody Tenent yet tiiore bloody. Antoninus Pius his famous Edia for liherty to the Chrif- tians rela- ted by that priiife-war thy Majier John Speede out of Eufetitis. credit or difcredit, I think it not unfeafonable if I prefent to Efiglijh eyes the Eng/ijb teftimony ot' the diligent and prail'e worthy-Chronicler Jo/m Speede, who alfo ingageth Rufcbius his credit, and thus relateth the eftedl ot A7it07i'mus his mind in thel'e words.' The Emperor C^Jar, Marcus, Aurelius, Antonius, &c. Unto the Commons of Afta, Sendeth Greeting. IBoutit not, tut tijc Gods tijcmfrlbcs i)alir a rare il)at U)irUclJ prrfons f1)all tr l)roug1)t to ligtit; for it tioil) murl) move appritainc to tljcm, tijrn it Tioti) to nou, to punifi) furl) asi rrfufc to yrcll) tijrm worfhip : tut tljis rourfc iutid) ijou take, lioti) rontirmr ttrm iUi)om gou prrfrrutc in tijis ttrir opinion of pou, iHtat jjou arc impious tncn, antJ mcrr Atheifts; luljcrrtij it fommeti) to pafs,t1)at tl)ri} ticfirr in ti)c quarrel of ttrir GOD, rattrr to loic tijru to srrliJ to tijr toil! of furt as you arc, anlj ta rmtvarr j)our form of Religion : iLet'it iiot frcm unfraJonatlc to rail to Pour rrmcin= branrr tte Earthquakes tuttfi) latfhj 1)abr 1)appsnrti, anlJ ttiijiri) are ijet, to your great terrour anli grief; teeaufc ^ untierftaui), t'tat in furt like Accidents, you raft t!)e Envy of furt rommon miffortune, upon tteir Shouiilers; uitriclii,) ttcir eontit-enrr, ant truft in tteir GOD is murlj tlje move inrreafrti: JiMijereas, you tcing ignorant of tte true raufrs of furt tijing.Q, tio ■ The Hiftorie of Great Britaine under the Conquefts of the Romans, Saxons, Danes and Normans, iffc, bv John Speed. Lond. 1632. p. 100. John Speed (1552-1629) was a tailor by trade, but Sir Fulk Gre- ville difcovcring his love tor the antiqui- ties of Great Britain, gave him an allow- ance to enable him to profecute his lluJics. The book named above, from which Williams quotes the trandation of the refcript, is his great work, on which he fpent fourteen years labor, and ap- peared in 1614. It is confidered fupe- rior to any of the preceding chronicles, and entitles him to the praife bellowed in the text. Rofe, Biog. Dia., xii. 84. The bloody Tenent yet more bloody. 233 botti nrglrct tt)C worfhip of tije otijrr Gods, ant) nifo tjanifij anti pcrfrrutr tjje frrbants of tijc immciial GOD, toi)Om tijC Chriftians Oo SUOtfijip ; ailt) pu perfecute to ti)c Ijcatij all tijc embracers of tijat profrf= fion. Jn tlje tciialf of t!)rfc turn, mang of tijr ^ro= binccs Prefident l)abc U)rittcu ftcfore to mj jFatijcr of famous mrmorjj, to toljom i)e anftocrrti, iEljat iljrg ffjoullr not tc tnolrftcTi, unlrfs tijrg lucre probrtj to Ijalie prartifrtr Treafon agaiiift tfje Imperial State ; autr fonrrruing t1)c fame matter, fome ijabe giben ttotiee to me, to b)l)om J anftoeret) toitij like molseratiou as mij ^jfafber iiitr before me: ^nii by our (Piiiet, tro oriaine, CHjat if ang ijereafter be founti tljus biifte in moleftingtijefeivinti of men, baitbout anotljeir offence, aiMe eommanb tbat ije tijat ii3 acciifetr upon t1)is point, be abfolbetr ; albeit Ije be probctJ to be furl) an one as jjc is et)argeti to be, tijat is, a chnftian; anU ije tfjat is Ijis accufer, /ijall fuffec tije fame Punifhment boijiej) Ije fougljt to procure tinto tlje otljer.- 1 27] In this pallage the wife and experienced Etnperor obferveth many reafons for the toleration of Chrif- tiaiis, and inlinuates that the perfecuting of the Chriftians, confirmed them in their opinion, that their perfecutors were not only cruel (for that is the leall; that can be implied in perfecution) but alfo as the words run, impious men and meer Atheijh. • This refcript is given by Eufebius, Ecc. HijL, Lib. iv.. Cap. 13, Cantabri- gis, 1720 ; alfo by Juftin Martyr, Opera, torn, i., p. 100, Parifiis, 1636. But its authenticity is generally doubted by fcholars. " It is now generally given up as ipurious." Milman, Hijl. of Chrif- tianity, ii. 158. "Any man moderately acquainted with Roman hiftory will fee at once from the ftyle and tenor that it 30 is a clumfy forgery." George Long, Thoughts of M. Aurelius, 24. " The author of this refcript fpeaks rather the language of a Chriftian than of a pagan emperor. The fucceeding hiftory, more- over, does not notice the exiftence of fuch an edift." Neander, Church Hiftory, i. 104. " That it is not genuine has been fhown moft convincingly by Is. Haffner, i^c." Giefeler, Ecc Hift. i. 79, note 4. 234 Tbe bloody Tenent yet more bloody. The perfe- Peace. Dear Truth, your obfervation forceth from 'nouriih an '"7 peaceable mind, this Tejlimony, which oft to my hard con- griet and horror, mine earcs have heard many y>t'r- "" '-^ 'J"' Jons (I hope in their perfons chofen o{ the Lord) 73ra««y//7 having as they conceived, fufFered perfecution from their per- [\\Q hands, and by the means of many worthy men whe'rels t>oth of Magijlracy and Minijlry of New England: Makfac- I fay, they have been by fuch perfecution fo far from ton conf,fi)^^y^„ wrought on ^c. that thev have been moulded the jujiice into a urong apprchen/ion, that it was impolTible that of their fuch their perfecutors ihould be men of -Any fear of con^ emn- Q^^^ [^yj. fnggr dijjemblers, time-Jervers, "Jehues reform- ers, for their own ends of honor, eaje, and liberty from the crofs of Chriji : which apprehenfion although the difcujj'er (to my knowledge) hath often labored to root out of many, yet could he hardly prevaile to fl:ir it, fo groflly, odious, unchrijtian, or antic hrijlian, appears the ugly face oi perfecution &c. Examination of CHAP. XLI. Peace. IN the difcufling of the prophecy of Ifaiah and Micah, concerning the breaking ot fivords into plo'wJhares,-i.nAfpeares into pruning-hooks, truely inter- preted to foretell the meek temper of Chrijiians in bringing others to Chriji 'Jejus, Mafter Cotton excepts againft the difcuOers obfervation upon Mafter Cottons fmiilitude from IVolves which he would have driven out from th.t Jheepjold : The obfervation was this, or The bloody Tenent yet more bloody. 235 to this efFed:, [That if civil poiver might force the ivolves out, it might force the Jheep in.] Truth. The difcuifer denied not the ufe of Chrijls fpiritual power for the Hfe of Yas Jheep, and deJlruBion of the Wolves : but heaven and earth Hiall fall before this truth, to wit, [That power that driveth Wolves V Civil out, may drive (lieep in.] \i fpiritual [128] powerK^/^^'^^^ drive out the wolf e fpiritual, alfo drives in the. f)eep,ofthe but {{civil power (to wit, hy fwords, whips, prifons,"' '" burnifigs, &c.) drives out the fpiritual or fnyjiical prce in. Wolfe, the fame undeniably muft drive in the Jljeep. Peace. Yea, but Mafter Cotton (too too weakly) would pleafe himfelf upon the word \^fatne{\ a father, faith he, with -a. faff e or fword may drive away dogs that might by the way worry or bite his children going to School, may he therefore with a ftaffe or fword drive his children to School ? and are wolves to be driven away, and Jljeep brought into the fold by the fame inftruments ? The dog that teares a wolfe, if he tear the Jljeep alfo, will finde an halter, &c. Truth. Mafter Cotton hath had a name for a man of Mofes fpirit, of a meek and gentle temper ; he cannot but know he hath loft that name with thou- fands fearing God, by not putting that difference, between the Wolves and (he Jljeep, the Egyptians and ^^'''''v "'"' the Ifraelites, as Mofs did : Mofes killed the Egyp- ^nakeT tian, he reproves the. Ifraelite : All that contviAi&. difference Mafter Cottons church way (though before dear breth- ''f,'^^^" ren, familiar and intimate) he not only drives t}s\exx\.and Egyp- out, as wolves blajphemers, feducers &c. by his pre- f''^"'- tended fpiritual weapons of Chrif fejus, but alfo by civil j'word, imprifoning, banifhing, whipping, &c. 236 The bloody Tenetit yet more bloody. But more particularly, The difculTer indeed ufeth this word the fame power, but not as Mafter Cotton feemeth to underhand it, for the Jatne li-eapori. He hath in this very place printed the dilcuirers words, that ^Jiiijf'xs for the ivolfe, and a rod or hook for the (heep. The dog that teares the ivolf, is but to affright • the (lieep and confequently the father that hath a ftick a rod tor the child ; But yet thefe ficords,Jiaves, Jlicks, and rods, are all ot the fame nature in general, that is of a material, temporal and civil nature, which may be ufed about natural icohes, Jheep, children, &c. And if they may be ufed alfo about fpiritual or myf- tical wolves, to force them out ; it is as cleare as the Sun-Beames, that they may be ufed, that is fuch civil weapons as are tit tor myjiical wolves to force them into the Jheepfold : And thus have all Popilh perfecu- tors pradtifed in our own and other countries, to wit, by civil power (as well as by their own pretended fpiritual ) in forcing their fuppol'ed Jheep to church, and to conformity, as well as by whips, and Prifons, Ropes and Fires, driving out the luppoied wolves or hereticks. 129] Peace. In the dole of this. Mailer Cotton adds that [Rev. 6. 6.) the Antichrifian wolves fliall drink bhod, for they are worthy. Truth. I have in former paffages declared the mif- conceit of Mall:er Cotton and others, as touching that Scripture, and that, although they fliall drink blood filled out of the cups ot Gods righteous vengeance yet not by judicial prolecution in civil courts ior fpiritual offences, although yet it is moll: righteous for the kings and powers of the earth, meerly with refpedl to thefe The bloody Tenent yet fnore bloody. 237 wolves their opprejfions and bloodjl^edd'mgs, to repay them again with the Uke fmart and paine, and kinds oi punijhmeyit . Peace. Yea and tis for ever memorable, that while the kings of the earth have given their power to the beajl, againil: the bodies ot the Sai?its, what cups of ^"Z'-' blood hzth the righteous hand of the mofl: high filled f,;.,^/"^,^ to Antichrijlian kings and kingdomes, by the bloody /-iv /^^w Turkes, and by their own more bloody wars, (oxne- "■( f^''-^'''^"' times for the empty puffs of their titles and honors, ijom, but as frequently for God (as they pretend) and for his Religion. Examination o/'CHAP. XLII. Peace. IN this Chapter Mafter Cotton chargeth the difcuf- Whether fer for making work, to wit, for examining more'' """"""- particularly the limilitude of wolves brought in \iy per in di- Mafter Cotton himfelf: yet he confenteth with Mwxivenrelig- in the firft qiicery, that thofe Wolves of which -P««/'^J/,f/" warns the elders at Ephefus, were myjlical 2ind.fpirit- ual wolves ; yet he adds that fuch cannot be good » fubjeBs, loving iieighbors, faire dealers, becaufe they fpiritually are not fuch ; and he argues, that then it will be no advantage to civil Jlates, when the king- domes of the earth fhall become the kingdomes oft he Lord: and that then they may do as good, fervice to the civil Jlate, who bring the wrath of God upon them by their apojiacy, as they that bring down blejf- ings from heaven by profejjion and praSlife of the true religion in purity. 238 The bloody Tenent yet more bloody. Truth. I defire that this reply be well pondred, for it will be found dangeroully deftru(flive to the very roots of all civil relatio7is, [130] converfe and dealing ; , yea, and any civil being ot the world it Jelf. Men may Yox, if none be peaceable y«(^Vi?j-, loving neighbors, falrPand f^if^ dealers, but fuch [as are] of Malier Cottons con- peaceabk, fcience and religion (which he conceives to be the only though not j^yg religion) what will become of all other jiates, of the only ^ ' . . , r •/• • / / rc//V- governments, cities, towns, peoples, families, neighbors. one re 'on- upon \\\t. face of the earth ? I fay, what will become- of them (efpecially if power were in Mafter Cottons hand to deal with them as Wolves}) Peace. Alas, too too frequent experience tels us in all parts of the world, that many thoufands are far more peaceable fubjetis, more loving and helpful neighbors, and more true and tair dealers in civil con- verjatioii, then many who account themfelves to be the only religious people in the world. Truth. But againe. What the ftate of things rtiall be, and what the manner of the adminijlration of Chrijis kingdome, when the kingdomes of the earth fliall become the kingdomes of the Lord, Mailer Cot- ton doth not exprefs ; and for wrath brought upon civil Jiates for their apojlacy, I defire Mailer Cotton to (hew, where ever God dellroyed any Nation in the world (one only excepted) for Apojlacy from his truth and worfhip ? Yea and where was ever Ifrael (the only true national church that Mailer Cotton will acknowledge) meerly for apollalie dellroyed, with- out general ripenefs in other lins alfo, and efpecially for their perfecuting of fuch, as declared their apojlajie, fuperjiition, and will-worlliip from God unto them. The bloody Tenent yet }?iore bloody. 239 Peace. In the next place Mafter Cotton granting that the charge given to watch againft thefe Wolves, was not given to the Magijirates of the City of Ephe- fus, but to the elders of the church of Chrijl in Ephe- fus, he yet chargeth the difculTer with a palpable and notorious flander, for faying, that many of thofe charges and exhortations given by the Lord Jejus to ihe Jhepherds and Minijiers of the churches, are com- monly attributed by the anfwerer in this difcourfe to the civil Magijlrate. Truth. This heavy charge of Mafter Cottons againft the difcufler, will be found to be a fruit of Anger and paffion, and not of reajon and moderation ; as alio his denyal that one of thofe charges given to Minijiers, were direcfled by him to Magijirates. 131] For if Mafter Cotton, or any pleafe to view over Scriptures Mafter Cottons allegations from the New T ejl anient '"p^^ ^^i^^ in this difcourfe, he fliall finde that [Tit. 3. [ i o.j) rejeEl church to the heretick a charge given by the Lord "J ejus to Titus, J^ "'"' and the church at Crete, is brought for the proof of the Magijirates punifhing, imprifoning, baniftiing, killing the heretick, idolater &c. The like charges of Chrijl 'JeJ'us fent to the Min- ijiers and churches of Ajia, for tolerating amongft them Balaam and Jezabel, are produced to prove profecutions againft falfe Prophets and profelfors in the City and Conifnonweal. Yea although Mafter Cotton name not AB. 20. [29.] yet in that Mafter Cotton affirmeth that Magijirates with the civil /word muft drive away Wolves, from the flieepfold of Chrijl the church, meaning fpiritual wolves, falfe teachers, he may be truly faid to quote all fuch Scriptures as give charge againft fuch Wolves. 240 The bloody Tenent yet more bloody. Peace. Indeed Mafter Cotton more then once pleafeth himfelt with this fimilitude of Wolves, to prove the Magijiratcs piety and pity to the Jheep, in flaying and driving away the wolves, falfe teachers, 6cc. The Mag- "Truth. Hence was it (for commonly •where Ji at e- alhthe "' ^eUgio7is are fet up, the Magijlrate is but the Minif- Cleargies ters Cane through whom the Clergy fpeaks) I fay Cane.l^c. probably hence from fuch mifapplyed Scriptures in their churches, that in their folemn f/ivV general court, at the baniOiment of one poor man amongil them, hunted out as a ivolf or heretick, the governor who then was, (landing up alleadged for a ground of their duty to drive away fuch by banijhiuent, that famous charge of Chrijl fejus to his Minijiers and Church at Rome [Rom. 1 6. | 1 7. |) Marke them that caufe divijions contrary to the doBrine which you have received, and Rom. 16. avoid, that is, by banip.iment :' By all which and more ^VfjL it may be found, how Sathan hath ahufed their trodlv a governor vc\\\\a% and apprehcnlious m cauling them lo to abule '" ^''"^ the holy writi?igs of truth and Tejiament of Chrijl ngan . 'e7-' thefe wolves out of the Fold : Oh let M. Cotton then, lies of and all that love Chrijl JeJus in truth, obferve what Chrijis evidently follows, then is this church of Chrijl fuffi- peopte m . f. . ' . . . . •' . fpiritual ciently lurnilhed to receive lucn perlons \n againe eaufes. upon repentance, then fufficiently furnilhed at rirll to be congregated together by ChriJls meancs to ordaine their officers, to judge ot doElrmes and perfons, and all this (necellarily upon Mafter Cottons grant) without the help of the civil Magijirates. The bloody Tenent yet more bloody. 247 Peace. Yea, and it feernes to me incredible, and unreafonable, that Chriji 'J ejus (hould have left power and authority lufficient to take and bind a rebel againft his kingdome, to arraigne him and pafs fentence upon him, yea and execute him in the cutting off fuch an ojfhidor from the land of the living, delivering him Themighty over into the power of that roaring Lyon the devil -/J-^i^i^^-^i And yet that ChriJI lefus (liould not have \&h power ^aeapons. fufficient (in fuch publick, high and folmne aBions of his kingdome) to declare lut?icient caufe of fuch pro- ceedings, by v^hich all men may fee, the goings of the Son of God in his church and ki?igdome, or if willfully blind may juftly be further hardned. Truth. The place from Titus alleadged (unto which many other Scriptures teftifie) I fay that place doth evidently ihew, that the power of Chriji lefus left in the hand of his churches and elders, was not only fuf- ficient to caft out fuch wolves, but even to ftop or muzzle their mouthes (whatever their gainfaying be, whether by conferring, preaching, printing &c.) which takes off the plea of the great need of the civil [word, ^ """'"f. to corred: the conference ot fuch perfons &c. when hy'fai/e teach the words of Paul it is here plaine, that they can per-''"- form fuch conferences, no otherwife, but with a ftopt or muzled mouth. Let it be produced where Chrifl lefus in fuch cafes writes to the Magijlrates (either of Crete, or Ephefus, chrijt or any other civil jurifdiSiion where the churches were J^f"^ ""'' relident) to help the Minifters and churches with their ^^"^l^/^^-^ civil powers, after they had caft forth any perfon obfti- to the civil nate : Doubtlefs Chrift lefus in Paul and other of his-^'"'''" fervants would have written to fome oi fuch Magif- 248 The bloody Tenent yet more bloody. trates in fome place or other, having occafion to write to lo many churches about luch cal'es. 137] Peace. It will (poffibly) be faid, it had been in vaine, for they were idolaters and perfecutors. Truth. The Lord is pleafed throughout the whole Scripture in the mouths ot \\\% fervants and prophets to call for duties at the hands of all tnen, notwith- ftanding their natural hardnefs and inability, that fo he might drive them to fee their duty and tiiif'ery, and remedy alone in God by Chrijl "JeJ'us. Turk and Peace. I fee now, that this hindrin^.of conference aUProteft. ^^- ^^Y ^^^ civil fword is nothing ell'e but a conformity antsagainjlWxx!^ the Popc \w defending his Canons, and with the free confer, q-^^ J, j^^ guarding his Alcoran hy pre and J'word ; with whom, and their ways Chrijl Je/'us hath no conformity nor communion, nor with their carnal ficord, his two- edged /■kwv/ that proceedeth out of his mouth Rev. i. [16] Befide Chrijl Jejus hath not onely furniihed his The ammu- 'church with poiver fufficient to excotnmunicate, but nition of every one ot his followers with a complcat armour fouldiers ^"■'O'^ head to foot (helmet, breajl-plate Jword -And Tar- get, and and fpiritual Ihoes [Ephef. 6. [14. 15.]) in which refpedt the leafl: of Chrijls fervants are inabled to rtop the mouth of Papijls, Pope, Turks and devils. David and Pcace. Yea all experience Ihews how Chrijl J ejus Goliah (little David) in the leafl of his fervants, hath been ^''"' able with thofe ^Xn'me. J'mooth Jlones out of the brook of holy Scripture, to lay groveling in their Jpiritual gore, the Jloutejl Champions [Popes, Cardinals, BiJhops, DoStors) of the Antic hrijlian Vhilijlins. Truth. I add, if the elders, and churches, and ordi- nances of Chrijl have fuch need of the civil fword for The bloody Tenent yet more bloody. 249 their itiaintenance and proteSlion (I mean in fpiritual things) fure the Lord Jefus Chrijl cannot be excufed for not being careful either to exprefs this great ordi- nance in his will and Tejiamejit, or elfe to have fur- nifhed the civil Jiate and ojficers thereof with ability and hearts for this their great duty and e7nployment, to which he hath called them ; the contrary whereof in all Ages, in all nations, and in all experience, hath ever been moll lamentably true. Veace. I am not clear (dear truth) in the diJlinBion, Mafler Cotton makes of Chrijls Mi?iijlers in the Gof- pel, and Chrijls Minijlers in the civil Jiate. Truth. There is a miftake in it, for although Chrijl hath all power delivered to him in heave and earth, yet as touching his [138] fpiritual church or king- do?ne he difclaimes it to be of the world, or worldly. Hence cannot the civil Jiate or officers thereof be called Chrijls, as if they were of Chrijls injiitution and difference appointment, himfelf being i\\e.\v J'piritual head. And y^^yy^j^^/ therefore it is that the Spirit of God cals him the.'»/«rd' | At the found of the feventh 'kfng/omes trumpet] which is the lall of the great woes, when of the the time of Gods wrath (hall be come, be to be under- tvorlJ be- i^qqJ q^ j.j^g removing ot the kin^domes of the icorld coming the vj iv/r n /-> r \ '\ r- 1 • r kingdoms unto Chrtjt, Malter Cotton cannot excule [ 140J Chrijt of Chriji lejus from being a temporal king, and the kings of the earth to be but as interior and fubordinate officers: For if they adminller Chrifts kingdome temporally, as deputies, officers or Minifters temporally, he is much more then himl'elf a temporal king and Monarch. Peace. Methinksallb, if that committing of allyV/d^- me7it to the Son [lohn 5. [22.] ) be meant of Temporal judgement in jpiritual things, then can he not be laid, not to be a temporal king, then can he not be laid (when thofe words were Ipoken and ever fince) not Chriji no to have exercifed a temporal government. The con- temporal traty whereof is moft: true, both at his firft coming, '"^' and ever fince, in all generations, it having been his portion, and t\\& portion of his followers to be judged by this world, although himj'elf and his judge the world fpiritually, and will Ihortly pafs an eternal Jen- tence upon all the children of men. Peace. Matter Cotton addeth, this will not let up a civil or tetnpor al IJ'rael, nnXcis all the members ot theCow- monwealth be compelled to be members of the church. The bloody Tenent yet more bloody. 253 Truth. If that will do it then Chrijl muft be a tetnporal king, I fay then, when the kingdomes of the earth fliall become the kingkoms of the Lord, for (liall not the kings of the earth compel all Chrifts Jheep to fubmit unto Chrift lefus their heavenly yZif^- herd ? Peace. Yea fecondly, will it not prove that all thole cofnmonweals, where tnefi are compelled explicitly or implicitly to be metnbers ot the church, are holy lands of Canaan, and if fo, Oh that Mailer Cotton and other worthy fervants ot God, may timely confider, Touching whether an explicit torcing of all men to come io{^'^^'"f church, becaufe men cannot be denied to be members church, (at leaft by implication) with fuch members and con- gregations, with whom they do ordinarily alfemble and congregate, although they be injurioully (indeed but injurioully) kept off from communion znd partici- pation of all ordinances, which is indeed their right and due if they be (though but implicity) conftrained and forced to partake of any. Againe (faith Mafter Cotton) it is no 'ipanijh Inqui- Jition to preferve the jheep of Chriji from the raven- ing of the wolves, but this rather (which is the prac- tice of the dilcuffer) to promote the principal end of the Spanijh inquijition, to advance the Romijh tyranny, 141] idolatry and apojiacie, by proclaiming impunity to their whorifh and wolvifh emijfaries. Truth. If the Nations of the world muft judge (as they muft by Mafter Cottons dodtrine) who are Chrijis jheep, and who are wolves, which is a whore (fpirit- ually) and which the true ?)pouJe ot Chriji, and ac- cordingly perfecute the whores and wolves, this then 254 '^be bloody Tenent yet more bloody. A Spanijh they niuft do according to their confcience, or elfe (as all the'"" Mafter Cotton elfewhere) they muft fufpend. What world. is this but either to let up a Spcinijb inquijition in all territories, or elfe to hang up all matters of religion (by this fufpenlion he fpeakes of) untill the civil Jlates of the icorld become chrijiiati, and godly, and able to judge, ^c. and what is this in effedl, but to pra(tl:ife the very thing which he chargeth on the difculfer, to wit, a proclaiming an impunity, all the world over, except only in fome very few and rare places, where fome few godly Magijirates may be found rightly informed, that is according to his own confcience and religion. Peace. Yea further (which I cannot without great horror obferve) what is this but to give a woful occa- A twofold fion at leaft: to all Magijirates in the world (who will Ay/'"' not fufpend their bloody hands from pcrjecuting, until Mafler Cotton iliall abfolve them from their Jujpen- Jion, and declare them godly, and informed, and fit to draw their fwords in matters of religion) I fay oc- cafion (at leafl) to all the civil powers in the world, to perl'ecute (as moll commonly they have ever done and do) Chriji himlelf, the Son of God in his poor Saints and Jervants. Truth. Yea, if Mafter Cotton and hh friends of his conjcience fliould be call: by Gods providence (whole That may ivljcels tum about Continually in the depth of his confumethe councels Wonderfully) I fay Ihould they be call under ers. ^^ reach of oppolite Jwords, will they not produce Maffer Cottons own bloody tenent and doBrine to war- rant them (according to their conjciences) to deal with him as a wolfe, an idolater, an heretick, and as danger- The bloody Tenent yet more bloody. 255 ous an emijfary and Jeducer as any whom Mafter Cot- ton {o accounteth ? But laftly, Mafter Cotton hath no reafon to charge the difcufter with an indulgence or partiality toward Rotnijh and wolvifli emijfaries, his judgement and pra6tife is known fo far different, that for departing too far from them (as is pretended) he fuffers the 142] brands and bears the marks ot one oi Chrijis poor perfecuted hereticks to this day : All that he pleaded for, is an impartial liberty to their confciences in worjhippifig God as well as to the confciences and worjljips ot other their tellow-fubjefts. Veace. When Mathias the fecond king of Hun- gary, Bohemia &c. (afterward Emperor) granted to his Proteftant JubjeBs the liberty of their confciences, ^"'r"" , doubtlefs it had been neither prudence nor juftice, to Emperor have denyed equal liberty to all of them impartially." ^'■'^w^''^^' But to finifti this Chapter, Mafter Cotton laftly affirm- ^'^'p "{ r ' _ J conjcience. eth, that it is not truftrating of the fweet end of Chrijls coming which was to fave fouls, but rather a dired: advancing of it, to deftroy (if need be) the bodies of thofe wolves, who feek to deftroy the fouls of thofe for whom Chrif died, and whom he bought with his own blood. Truth. The place referred to, was Luk. 9. [56.] where the Lord Jefus profeffeth unto the rafh zeal of his Difciples (defirine that fire might come down from ^^'''■l^ heaven upon the rejujers or Lhrijt) that he came not dejiroy ' Matthias, third fon of Maximilian II, privileges. He was obliged to make (1557-1619) in carrying out his policy conceffions which were not altogether of wrefting the crown from his incapa- agreeable to him. Coxt, Jujiria, W. <^i^- ble brother, Rodolph 11., was obliged io8 ; Schiller, Thirty Tears War, 24. to promife the Proteftants equal civil came not to 256 The bloody Tenent yet more bloody. mens bod- [q deftroy mens lives but to fave them : from whence 'te'/Jve"^ it appears that Chrijl Jefus had no luch intent (as /i-wr/aaA. Mailer Cotton feems to make him to have had) to wit, to (■a.ve fouls by deftroying oi bodies : but to lave foul and body, and that for foul fake, for religion fake, for his fake, the bodies ot none (hould be deltroyed, but permitted to enjoy a temporal being, which alfo might prove a means ot their eternal life and falva- tion, as it may be was the very cafe of fome of thofe Samaritans. Examination of CHAP. XLIV. Peace. Chriflian ^ I ^He next Scripture produced by the prifoner vieapons J_ againlt perfecution for caufe of confcience was 2 conjtderea. °_^,'-^ - . ^ Cor. I o. The weapons ot our warfare are not carnal, but mighty through God, &c. unto which Mafter Cotton anfwers, that he fpeaks not there of cix-il Mag- ijlrates. It was replied, True, for in fpiritual things the civil weapons were improper, though in civil things moft proper and fuitable. Matter Cotton now replying grants, that it is indeed improper [143] for a Magijirate to draw his fword in matters fpiritual, yet faith he, about mat- ters I'piritual they may, as to protect in peace, and to Jlave of dijlurbers and dejlroyers of them : And he adds, if it were unfitting for carpetiters to bring axes and hammers to build up the Ipiritual kingdome ot the The bloody Tenent yet more blooay. 257 church of Chrijl, yet their tooles are tit to build Scaf- folds for hearing. Truth. It is ftrange, and in my underftanding fuits not with the reft of Mafter Cottons difcurfe, to wit, that which Mafter Cotton here acknowledgeth, that a Magijlrate is not to draw his fword in fpiritual things, but only about them : when throughout the difcourfe he maintaines, that the Magijlrate muft fup- prefs the heretick, blafphetiier, idolater, fediicer, that he muft reforme the church, punifti the apojlate, and keep the church in her purity ; which whether they be fpiritual matters or no, let fuch as be fpiritual judge. Peace. He is (faith Mafter Cotton) to draw his fword about fpiritual matters, to proteft in peace, as a carpenter may build Scaffolds, &c. Truth. If Mafter Cotton mean civil peace, he knows A falla- we agree, for all the officers of peace and juftice ought ".''^.'^^" to attend that work. But if he mean fpiritual, to ujing the wit, that by Yas fword he is to provide, that no man"^''^>""''2' difpute again ft his religion, that no man preach nor^'^^^'Jy y write againft it, let it be well weighed, whether th.e Uual mat- fword be not now ufed in fpiritual matters : As alfo '"'''■ whether in fuch cafes and others before mentioned, the civil Magifrate be not bound by Mafter Cottons doBrine to interpofe as Judge in thefe controverfes, to pafs fente7ice and to punifti whom he judgeth delin- quent, notwithftanding that both parties and both religions are right, and righteous and holy in their own perfwafions and confciences. Peace. Belide, I know you deny not civil con- veniences in Gods worjhip, and (therefore when there 33 258 The bloody Tenent yet more bloody. is need upon occalion) the help of a carpenter to build Scaffolds. Truth. True, but fince Mailer Cotton compares the Strange work of the Magtjlrate to the building of a carpen- arpcn ^''> ^^^^ 'icajf'old, let US ill the fear of God conlider, if this Jimilitude (like fome 'itcajfolds) be not all too weak, whereon to hazard fo mighty a weight and burthen: For what ihould we think of fuch a carpenter, that 144] after he hath built his Scaffold for people more conveniently to hear the word of God, lutfers no man to preach in the whole country (where his Scaffolds are fet up) but whom he pleafeth, nor no doSlrine to be taught but what he liketh ; no church to be gath- ered, no perfons to make up this church, no perfons to receive the Sacrament but what he approves of: yea and further, with broad axes and hammers, and other tooles of violence, ihould compel all perfons (diredtly or indiredfly) to come to church, to make ufe of his Scaffold imc. Whether this be not the true Jiate of the bujinefs, the Carpenters Son Chrijl JeJ'us will lliortly more and more difcover, and break, and tumble down thole painted Scaffolds and fairelt houjes, which are not built and framed according to the firft moft blelfed line and rule of his holv inliitution and appointments. u Examination of CHAP. XL V. Peace. Pon the unfitnefs (alleadged) oi fpiritual weapons to batter a natural or artificial hold, and confe- T^he bloody Tenent yet more bloody. 259 quently the unfitnefs of natural and carnal weapons to batter ihefpiritual flrong holds in the heart, Maf- ter Cotton replies, that he allows not the civil Jtate to make ufe of their civil weapons to batter down idol- atry and herejie in the fouls of men : But if (faith he) the idolater or heretick grow obftinate, worfe and worfe, deceiving himfelf, &c. Now, he maketh not ufe ot /locks and whips (which will but exafperate the malady] but of death and banijhment, that may cut him off from the opportunity of fpreading his leaven, &c. Truth. Methinks in this palfage, Mafter Cotton refembleth an armed man, who being almoft con- vinced, or overcome by the Spirit of God in the former part of this paffage (granting how unproper ^^^ ^^'"j'^y and unfit carnal weapons be in Jpiritual matters) y^^ pjahe Eng,- being loath to yeeld, and holding up the goodnefs oi/ip. his caufe, he recovers again, and grows more fierce and violent : for bearing more gentle {kvo-Siks oijlocks and whips, he cuts deeper with no lefs then quick and dreadful gafhings oi death or Banilhnient, that the world (were he one of the worlds Monarchs) may be rid of fuch idolaters, hereticks, &c. 145] Peace. Oh, How can Mafter Cottoti wash this Tenent from blood ! Truth. Yea whether this tenent be not invented {2,% All civil once that learned chancellor oi England i2\^ of all zW^-^iV /» violence again ft confcience) for an end or inter eji:' or as /y^^ i„_ ' (that incarnate devil) the Pope faid more plainly o^tenji. ' " It was a notable obiervation of a monly interefted therein themlelves for wife father, and no lefs ingenuoufly con- their own ends." Bacon, Of Uniti in fefled, that thofe which held and per- Religion, Works, i. 13, Montague's edi- fuaded preflure of confciences, were com- tion. 26o The bloody Tenent yet more bloody. the fable of Chriji, for honor and profit, fliall further be examined. Peace. But who can read \\\& bloody colour in \.\\\'s,book, and yet believe what IVIafter Cotton elfewhere faith, that he holds not perfecution tor caufe of conjcience? Truth. Lartly I askc, whether is it not the fame skill and power of Phyjick and Surgery, that preferves the bodyzn^ each member in health and welfare, with that which cuts off (as Mafter Cotton fpeaks) the Gan- grene Sec ? and (iince alfo tis in vaine to go about when the next way is as good or better) what means then Maiter Cotton to bring in the Magi/Irate ufing fp'tritual means in all lenity and wijdome againfl: herejie and idolatry in the fouls of men, lince death or banijhnient will effeft the cure fo quickly. Peace. To proceed, whereas it was urged, that although civil weapons were proper \n Jpiritual mat- ters, yet they were not necejliry 6cc. Mailer Cotton replies, this is but a meer pretence, becaufe the difcul- fer (faith hej denies all Church officers and Church weapons. Truth. This formerly was cleered from all appear- ance of pretence becaufe during all the reign of the beajl the difculfer granteth the impregnable power of the Jpiritual weapons of Chrijls witnejjes, Rev. i i . although he lee not extant the true form and order of the kingdome of Chriji J ejus- which at firfl he was pleafed to eftabliih.' Peace. Mailer Cotton adds. Although Jpiritual weapons are mighty to purge out leaven, and to mor- tifie the JleJlj of offenders, yet that is not a. J'uper/edeas See 202d pige,/ttpra. Chrijis fpiritual weapons never wanting. The bloody Tenent yet more blooay. 261 to civil Magijlrates to negleft to punifli thofe fins, which the church hath cenfured, if the perfon cen- fured do proceed to fubvert the truth of the Go/pel, or the peace of the church, or the fouls of the people Truth. Why muil the Magijlrate ftay until the party cenfured do proceed fo and fo ? Why could not he have fpared the drawing [146] forth of any fpirit- ual iveapons, fince they are fo effedual to do that '^'^^ '^'^'^ which was not in the power and reach oix.hej'pirit-i'^f^^/ ual ? Why was not the firft objlinacy (which merited wcrf/w- the Ipirituaiy/ro^ij- and cenjures] worthy of the exer-^''^''^ ." cije ot the civil Magijlrates power and zeale ? uaf. Peace. Me thinks this is an evident demonjlration that men repofe more confidence (however they de- ceive themfelves to the contrary) in the Jword oi Jleel that hangs by the fide of the civil ojpcer, then in the two-edged fword proceeding out of the mouth of Chrijl J ejus. Rev. i. [16.] Truth. The truth is, fuch doctrine makes Chrijls Jpiritual Jword h\iX. Jerviceable and Jubordinate unto the temporal or worldly powers : and prefents the church but making ejfayes and trials of that cure which death and banijhment (gilded over with pre- tence of Gods glory, &c.) they think will not faile to effed:, &c. Peace. More plainly therefore writes another Au- thor (of Mafi:er Cottons mind) thus: It is known by experience that one reprooj' or threatning from the Magijlrate, hath been known to do more then an hundred admonitions from the Minijler. Truth. Yea no queftion, to force a nation or a world of men to play the idolaters, hytocrites, &c. but 262 The bloody Tenent yet more bloody. Gods true Jervants (of whom thefe three famous yews are type, Dan. 3. [17.]) know that God whom they ferve is able to deH%'er them from fuch fiery threatnings and executions. But if he pleafe to try them (as his gold) in inch. Jii-ry tryals, they will not bow down to invented gods or ivorJJjips. Peace. Methinks (dear truth) fuch Minijiers deal upon the point and in effed; with the crcil Magijlrate, jufi: as that ambitious Pope with the Emperors, to wit, make them hold the Jlirrop while they mount, Off." But I grieve, &c. What think you therefore of Maf- ter Cottons cenfure of the reft of the difcourfe in this Chapter, to wit, that it is but (as ^Jude fpeaks) clouds without waters, words without matter, &c. Truth. I will fay no more, but this, Happily (through Gods mercy) Mailer Cottons cenfure may occalion fome to view what he defpileth, yea and happily to finde ibme heavenly drops out of thofe contemned empty clouds. 147J Examination 0/" CHAP. XLN'I. Peace. Rom. 13. 1 1 AHe 13 to the Rom. which the an/hverer quotes, onjt ere j^ -^ zfort of of fuch importance, in l"o many con- troverjies depending between the Papiil: and Protef- tant, and between many Protejiants among themfelves, ' Alexander III. and Frederick Barba- the Pope left St. Marks the Emperor rofla, met at Venice July 24th, 1 177, to held his llirrup as he mounted. Milman, dole the ftrife of the Popes with the Latin Cbrijliartity, iii. 537. imperial houle of Hohenftaut'en. When The bloody Tenent yet more bloody. 263 that all feek to gaine and win it : In this prefent con- troverlive I finde a wonderful wrejihig ot this holy Scripture even by many holy and peaceable (though herein violent and finful) hands: and let the charge be examined in the fear ot God, whether flanderous (as Mafter Cotton intimates) or true and righteous. Mafter Cotton freely grants, that this 1 3 to the Rom. exhorteth unto fubjeBion to Magijirates, znd '^^^ S''^"' love to all men, which are duties of the fecond table -.-jl^ Ij^n But yet withal he anfwers, that it will not follow Magipate that Ma^iftrates have nothing to do with the viola- "'"/!''"',&"' c> J o ^ zuith the tion of the firjl table; and further faith, that it is z keeping of pUiine cafe that amongft the duties of the. fecond table, the fecond people may be exhorted to honor their Magijirates, and children may be exhorted to honour their Pa- rents ; but will it (faith he) thence follow, that Mag- ijirates have nothing to do with matters of religion in the church, or parents in the family ? Truth. I anfwer, the Jcope of the difcourfe was to prove, that it pleafeth the Spirit of God in Paul here only to treat of the duties of the fecond table, unto which limitation or reJlriSiion Mafter Cotton fpeaks not at all, but only granteth in general, that it fpeak- eth of the duties ot (he fecond table : And I ftill urge and argue, that the fpirit of God difcourfing fo largely in this Scripture of the duties of Magif rates and peo- ple, and treating only of civil things, in that civil relation between Magijirates and people, points as with a finger of God at their error, that wrefl this Scripture to maintaine the power of Magijirates and civil Ji ate s in the Jpiritual and church ejiate of the kingdome of Chrijl. '64 'The bloody 'Tenent yet more bloody. Peace. But what may be faid to Mafter Cottons argument ? Truth. I anlwer If people are hound to yeeld obe- dience in aW/ things to civil officers of ihejlate, Chrif- tians are much more bound to yeeld obedience (accord- ing to God, to the f'piritual officers | 148I o'i Chrijls kingdome : But how weak is this argument to prove that therefore the civil officers o'i thtjiate are confti- tuted rulers or governors, prefervers and reformers of the Chrijiian and fpiritual Jlate, which differs as much from the civil, as the heavens are out ot the reach of this earthly Globe and Element} Examination o/' CHAP. XLVII. Peace. CahinanJ \ Gainft the Judgement of thofe blelfed worthies Beta's £\^ alleadged, [Calvin and Beza) conhning this paf- on Rom. fage of Rom. I 3. to the fecond table, Mafter Cotton • 3- here oppofeth their judgement for the Magiflrates power in matters of religion in other writings of theirs, yea and from this very Scripture. Truth. This their judgement for the Magijlrates power was granted and premifed before; yet let the exprejjions of thofe worthy men (produced by the dif- cujfer on this Chapter) be faithfully weighed, and it will cleerly appear, that (as Jatnes fpeaks) thofe ex- cellent men endeavoured to bring from the fame The bloody Tenent yet more bloody. 265 fountaines fweet water and bitter, ^N\{\c\^. is monftrous and contradictory.' Peace. The pith of what Mafter Cottoti further faith in this Chapter, I conceive is couched in thefe demands : Are not (faith he) all duties of righteouf- nejs to man commanded in the Jecond table, as well as all duties oi holinefs to God zre commanded in the ^rjl table} Is it not a duty o^ right eoujnefs belonging to the people of God, to enjoy the free palfage of religion ? &c. Is it not an injurious dealing to the people of God, to difturbe the truth of religion with herejie, the holinejs ot ivorjhip with idolatry, the purity oi government with tyranny} and he concludes, It fo, then thefe wayes oi unrighteoujnefs are juftly punifh- able by i\iefecond table. ' Williams quoted from the Commen- taries of Calvin and Beza to luftain his view of Romans xiii. See Bloudy Tenent, 75-76, Pub. Narr. Club, iii. 153-155. Cotton replies, " how farre off Calvin's Judgement was to rettraine Civill Mag- iftrates from meddling in matters of Re- ligion, let him interpret himfelfe in his own words (in his opufcula) in his An- fwer to Servetus, who was put to death for his Herefies at Geneva by his pro- curement. This one thing (faith he) fulficeth me, that by the coming of Chrift neither was the State of Civill Government changed: nor anything ta- ken away from the Magiftrate's office. Goe to then, that which Paul teacheth (Rom. 13. 4.) that he beareth not the Sword in vaine, ought it to be reftrained to one kind onely ? they themfelves con- fefle with whom I have to deale, the Magiftrates are armed of God to punifh open crimes, fo that they abftaine from 34 matter of religion, that fo ungodlinefle may run riot by their connivance. But the Holy Ghoil crieth out againft this in many places, &c." " Heare now how Beza interpreteth the fame Text in his Booke entitled De Hareticii, a Magif- tratu puniendii. Paul witnefTeth faith he, that the Magillrate is God's Minifter, who beareth the Sword to take ven- geance on them that doe evill, Rom. 13. 4. wherefore one of thefe two mull needs be. If Magiftrates fhould have no juft power over Hereticks, either that Here- ticks are not evill doers (which islogrofle, that I thinke, it needs no Refutation) or elfe that Pauls fpeech is to be reftrained to a certaine fortof evill deeds, to wit, fuch as they call corporall (Innes : of which dif- tinftion of evil deeds, I fhall difpute more largely hereafter." BlouJy Tenent Wajhed, 97-100. Cotton makes reference to both thefe works in his Anfwer to the Prifon- er's Arguments. Pub. Narr. Club,\\\. 52. 266 The bloody Tenent yet more bloody. Truth. I anfwer, It hath plealed the Father of Unright- Hgfjts to opcii the cyes of thoufands of his fervants in civil and thefe later times to difcerne a fine fpun fallacy in the fpiritual. tearm of unrighteoufnefs and injury which being two- fold y/>/r/V«d/ againft religion or fpiritual Jtate, and 1 49 J civil againft the ivorldly or civil Jiate : It is no civil injury (which he grants is the bufinefs of this I 3 to the Romanes in matters of the fecond table) for any man to difturbe or oppofe a doBrine, ivorlhip or Spiritual government fpiritual : Chriji 'Jefus and his tnejjengers wars with- and fervants did, and do profefs z. fpiritual war againft "dift'itrb- ^^ doilrine, worjhip and government of the Jeivflh the ame. Turkijh and other Pagan and Antichri/tian religions of all yor^J' zn6.feds, churches zndfocieties : Thele all againe oppofe and fight againft his dotlrine, wor- jhip, government : And yet this war may be fo managed (were men but humane civil and peacea- ble) that no civil injury may be commieted on either fide. Peace. We may then well take up (as Mafter Cot- ton doth) Beza's own words on Rom. i 3. 4. The civil fword murt take vengeance on them that do evil: It muft therefore follow that hereticks are not evil doers (which is grofs, &c.) Or elfe that Pauls fpeech is to be reftrained to a certaine fort ot evil deeds, to wit, fuch as they call corporal fns, of which he faith, he difputeth largely, elfewhere. Truth. And fo (through the help of the moft high) fliall I, in proving, that the fecond fort, to wit, exter- nal, corporal, civil evils between man and man, city and city, kingdomes and Nations (in this fain eftate of mankind, wherein all civility, and humanity it felf are The bloody Tenent yet more bloody. 267 violated) are alone, and only intended in this Scrip- ture by the holy Spirit of God and Paul his penman. Examination of CHAP. XL VII I. Peace. TO the lecond argument, to wit, the incompetency of thofe higher powers to which Paul requires fubjeBion, which in his time were the ignorant and Pagan perfecuting Emperors, and their fubordinate governors under them, Mafter Cotton replies. Firft, It is one thing to yeeld fubjeftion to the righteous decrees of ignorant and Pagan Magijlrates : And another thing to obey their ordinances in mat- ters of faith and wordiip, and government of the church : The former ot thei'e,Chri/lians did [150] yeeld unto the Romane Magijirates, even fubjeBion unto the death ; the other they did not, nor ought to yeeld, as knowing God was rather to be obeyed then ma?i. Truth. SubjeBion may be either to lawful govern- ors, or but pretenders and iifurpers : Again fubjeBion to lawful rulers may be in cafes pertaining to their cognizance, or in cafes which belong not to their, but znothtv court ov tribunal ; which undue proceeding is not tolerable in all well-ordered y,?^/^ with judge : They rtiall judge that which is grojs and p^l-'^ "^f pable, and enough to hold the people in Jlavery, and to force them to facrifice to the Priejls belly ; but the more fublime and nicer myjieries they muft not judge or touch, but attend upon the tables of the Priejis infallibility . Peace. Concerning fundamentals [dear truth) you. jhe nature have well obferved, that fince the apojiacy, and the"/'"'''^'^''''^ worlds wondring after the beajl, even Gods fervants^^Jy^^^^^;*^ themfelves (untill yejierday) have not fo much 2£, fime the heard of fuch a kind of church (and fo confequently ''/"AA- of fuch a Chrift the head of it) as Mafter Cotton now profelfeth : For, no other ffiatter and /orwf of a church (about which Mafter Cotton juftly contends) was known I fay among Gods people themfelves, (till yefterday) then the matter and form of the ftone or woodden Parijh-church. Truth. Yea an happy man were Mr. Cotton could he reftiiie and fettle thofe foundations which are yet fo controverted amongft Gods fervants, to wit, the DoBrine of Baptifmes, and laying on of hands. Feace. You may alfo mention other foundations, which want not their great difputes among the fer- vants of Chrift. Truth. But further, that Chrift Jefus the ivifdome of the [153] Father, ftiould commit his wife, his church, to be governed in his abfence by fuch who generally know not the church and Saints but cruelly and blafphemoufly/>d'r/^f«/^ them with, fire 2.nA fword. 272 The bloody Tenent yet more bloody. Monftrous and this with charge to lufpeiid moll Magijlrates of ujpentions ^^^ -world, and that all their dayes from generation to generation, as appeareth in all parts of the world which is fuch a tiiofijirous and blafphemous Paradox, that com- mon reajon cannot digell:, nor futfer. Peace. If Merchants and owners of Jloips fhould commit their vejjels to fuch men as wanted ability to Jieer their courfes, nay could not tell what i-Jhip was, yea were never like to know all their dayes, furely it were not only matter of admiration, but even of laugh- ter and deri/ioH, among all the fons of men. Truth. But further, How weak is that dijlintlion which Mailer Cotton makes between authority of calling, and duty and evidence in the cauje, when in all judicatures in the whole world, even amongfl the Pagans, there is necelfarily fuppofed belide thefe Spiritual three, a fourth, to wit, ability or skill oi dijcerning or courts and judging in fuch cafes: Now cognizance of the cauJe J" Sf'- OP c-Duience of the caufe may be wanting in mofl: able judges, where matters are not proper or not ripe for hearing and trials ; whereas our difpute is of the very ability or skil of judging, which Mailer Cotton him- felf confelfeth is wanting, except in I'uch Magijlrates as fear God, which will be found to be but a little flock, efpecially compared with the many thouiands and ten thoufands of thofe who neither know God nor Chrijl, nor care to know them, and this in all X.h. ■ 1 1 - 10 defend their leveral ana relpedlive fpiritual Rights ; and lo fpiritual accordingly to defend the lews, the Papifts, and all "^ "' feveral forts of Proteftants in their feverall and refpec- tive confciences ; or elfe, he mull fit down in Chrijts ftead, and produce a Royal charter from the New Teftament oi Chrijt lefus to judge dihnitively which is the onely right, to ^■ikfentence, and execute fpirit- ual punilhment on all offenders, &c. Peace. But Mailer Cotton adds a fecond, the fword was Material and civil in the Old Teftament. I anfwer, If Mailer Cotton granted a national church under the Gofpel, his Argument were good ; but when he grants that national church under the 'Jews (as afterward in this chapter he doth) did type out the Chrijiian church or churches in the Gofpel, why The Bloody Tenent yet more bloody. i-j'j muft he not grant that material Sword of the Church of IJrael [ 1 57] types out the fpiritual /word of Chriji lefus, proceeding out of his mouth, and cutting off offenders J'pt'ritimlly with fpiritual and {ow\-punijh- V^aet a merits ? And I add, As the fword was material, fo alfo chrriftian was the Tabernacle and Temple worldly and tnaterial; Church. which he denies not to be typical of the fpiritual Temple of Chriji and his Church in the New Tefta- ment. Peace. Mafter Cotton adds (Thirdly) that the Mag- ijirates Sword may well be call'd the Sword ot God, as the Sword of War, ludg. 7. [18.] Truth. As it was call'd lehovahs Sword in that typ- ical Land ; So muft it needs be typical as well as the Thetrme Land it felf, which is alfo called by the Prophets, ^J^^J^^^ lehovah's Land, Emanuels land; which natnes 2ind ^ome. titles I think Mafter Cotton will not fay are compe- tent and appliable to any other Lands or Countries under the Gofpel, but onely to the Spiritual Canaan or IJrael, the Church and people of God, the true and onely Chrijiendotne. Peace. But (Fourthly) faith he, they are called Gods, and ftiall they not attend Gods work ? Truth. In the ftate o^ IJrael they were Gods dep- uties to attend the caufes of IJrael, the then onely Church of God : But Mafter Cotton can produce no parallel to that, but the Chriftian Churches and peo- ple of God, not national but Congregational, &c. 2. Grant the MagiJ'trates to be as Gods, or ftrong ones in a ReJ^mblance to God in all Nations of the world, yet that is ftill within the compafs of their calling, which being confelfed to be ejentially civil. 278 The bloody Tenent yet more bloody. the civil work of thefe fervants of the Commonweal is Gods work, as well as Pnul calls (in a fence) the work of the fervants of the Family, Gods work, for which he pays the wages, Eph. 5. [vi : 5, 6.] Laltly, for fpiritual caufes we know the Lord le/us is call'd God, Pfal. 45. 1 6. \ Heb. 1 . | 8. | whofe Scepter and Kiiigdome being elfentially /y:)/>/>«uty to be paid to all men, and efpecially to the chiefe and principal. Kings and all that are in Authority. Truth. Now further, wherein it is faid, that fuch Magiftrates as fuffer the people to live in ungodli- nefs, fall {hort in returning fpiritual Recompence : I ^f^^ anfwer. By this DoBrine, moft of the free Inhabi- tants of the world, who live in ignorance of God, and 36 282 The bloody Tenent yet more bloody. in abominable Religions without him, muft yet be fuppofed to choofe and fet up fuch Minijlers or Ser- vants oi civil Jujlice amongft them, who during their termes of adminijtration or fervice, Ihould not fuffer their Choojers and Makers to enjoy their owne Con- fcience, but force them to that, which their Officers fhall judge to be GodlineJ's \ but the neck of no free people can bow to fuch a Toak and Tyrany. Peace. But (laftly) to that Argument of Rom. i 3. from the title which God gives to Magijirates, to wit, Gods Minijlers, and to the DijiiiiBion of Spirit- CmlMin- ^2^ Minifters ior Jpiritual, and civil Minijlers for civil Spiritai. matters; Mafter C0//0;/ replies. \i MagiJlrates'htGoA^ Minifters or Servants, then muft they do his work, and be for God in matters of Religion : And further, faith he, Magijlracy is of God, for light of Nature, and not onely for civil things, but alfo in matters of Religion ; and he produceth divers inftantces of Va- gatis zeal for their Religion, and worlhip. Truth. Becaule Magij'trates are Gods Servants, or Minifters [161] civil, and receive civil wages for their The God civil fervice ; will it therefore follow that they muft hatlJ'ff". attend, and that chiefly and principally a Jpiritual era! /oris work ? That nobk-man or Lord, that lets one to keep of Mini/- j^js children, and another to keep his Jheep, expedls not of him appointed to keep his ftieep (though a Minijler or Servant) to attend upon the keeping of his children, nor expedls he of the waiter on his child- ren, to attend the keeping of his fljeep. Tis true, that Magijirajie is of God, but yet no otherwife then Mariage is, being an ejlate meerly civil and humane, and lawfull to all Nations of the World, that know not God. The bloody Tenent yet more bloody. 283 Tis true that Magijlrates be of God from the light of nature ; but yet, as the Religions of the World, and the worlds zealous contending for them, with Ordwanly perfecuting of others, are from the Father of lies and,^ perfecu- murther from the beginning; fo feldome is it feen,/^^'. that the nations of the world have perfecuted or pun- ijhed any for error, but for the truth, condemned for error. Peace. Alas, who fees not that all nations ■i.x\di peo- ple bow down to Idols and Images (as all the world did to Nebuchadnezzars Image.) If any amongft them differ from them, it is commonly in fome truths, which God hath fent amongft them, for witnefling of which they are perfecuted. Truth. Your obfervation (deare peace) is evident from the cafes of thofe Philofophers, by Mafter Cot- ton alledged ; how weak and poor therefore is that Argument from the zeal of Pagans, &c. It is evident that fuch Builders, frame by no other then that of nature depraved and rotten, and not by the Goulden reed ot the glorious gofpel of Chrijl Jejus. 162] Examination of CHAP. LI. [LIL] Peace. IN the difcourfe concerning that terme. Evil, Maf- ter Cotton produceth Pareus, who makes that Evil punifliable by the Magijirate, fourfold, natural, civil, moral, 2in6.fpiritual. Truth. That excellent and holy witnefs of Chrift Jefus (in many of his precious truths) Pareus being 284 The bloody Tenent yet more bloody. here produced without Scripture or Argument, for the Magijlratcs punifliing of the fourth fort oi evil ; to wit Jpiritual : nor anfwering my Arguments brought againft fuch an Interpretation, gives me occaiion of no further anfwer to Mafter Cotton or him in this place. Peace. Whereas it was alleadged, that the Elders of the Neiv Englifl.^ Churches, in the model prohibite [expre/ly] the Magijlrates from the punilhing or tak- Touching ing notice of fome Evils, and that therefore as they ^^//'"^^^^ afcribe to the Civil Magiftrates, more then God 13. gives, fo they take away and difrobe him of that Authority, which God hath cloathed him with : Mafter Cotton replies, when we fay that the Magif- trate is an avenger of evil, we mean of all forts or kindes o^ evil, and not every particular of each kind ; and further he I'aith, that domejiick evils may be healed in a domeftick way. Truth. I readily concur with him, that the Mag- iftrate may not punifli evils that he knowes not of in a due and orderly voay llif^iciently proved before him ; as alfb, that many domeftick evils are bell: healed in a domejiick way ; but yet that Limitation added, to wit, without acquainting the Church firft) feems to bind The civil the MagiJlratcs hand, where no true Church of Chrift ^11'^/"'/ '^^t to acquaint with fuch things) yea and further bis civil where it is, why (hould the Magijlrate be denied, to power. exercile his power in cales meerlv civil (the old prac- tice of the Popijh Church?) And to whom lliould the Servant or Child, or Wife, petition and complaine againil opprejjion, unlels to the publike Father, Maf- ter, and Husband of the Commonweal} And therefore The bloody Tenent yet more bloody. 285 from their own Interpretation, they may well /pare that ftridt and literal aceptmi of the word evil, and ceafe to cry Herejie is evil, Idolatrie evil, Blafphemie evill, &c. 163] Examination o/' CHAP. LIII, Anfwering to Chap. LIII, LIV, LV. Peace. IN thefe three Chapters, the laft Reafon which the Author of the Arguments againfl: perfecution pro- duced, was difculfed ; to wit, that the difciples of Chriji fhould be fo far from perfecuting, that contra- riwife they ought to blefs luch as curie them, &c. and that becaufe of the treenefs ot Gods grace, and the deepnefs of his counfels, calling home them that be enemies, perfecutors, no people, yea fome at the laft hour. In anfwer to which, Mall:er Cotton complaineth that two of his Anfwers were omitted ; and fufpedl- eth that as children skip over hard places, fo they were skipt over, &c. Truth. It is true, thofe two anfwers were omitted, not becaufe the chapter was too hard, ©"<:. but be- caufe the DifculTer faw (nor fees) not any controverjie or difference between Mafter Cotton and himfelf in thole palfages ; and alfo ftudying brevity and contrac- tion, as Mafter Cotton himfelf hath done, omitting far more, and contradling three Chapters in one, in this very palfage. 286 The bloody Tenent yet more bloody. Upon the fame ground, I fee no need of mention- ing his Reply in thefe three Chapters, wherein Maf- ter Cotton concurs in the point of the necejjity of tol- erating even notorious offenders in the State in fome cafes. ^eace. The refult of all agitations in this paffage is this : Mafter Cotton denies not but that in fome cafes Oftoilcra-2_ notorious f/ialefaBor may be tolerated, and confe- Majler Cot^^^^^^^y ('^^ ^ underftand him) an heretick, Jeducer, ton in cafes &c. But that ordinarily it is not lawful to tolerate a makaiarge fg^uciiw teacher, and that from the clearnefs of Gods command, Deut. 13. and from the reafon of it verf 10, Becaufe he hath fought to turn thee away from the Lord thy God. Withal he concludes, that all Mofes capital Politicks are eternal. Truth. Thus far is gained, that it was no vain ex- ception againft Mafler Cotton ^ general propoftion, to wit, that it is evil to tolerate ( 164] notorious evil doers, f educing teachers, fcandalous livers, becaufe he fees caufe of toleration in fome cafes. ¥eace. Yea but, faith he. In ordinary cafes it is not lawful to tolerate, from Deut. i 3. The land Truth. I am of Mafter Cotton'?' minde : It is not of Ifrael a\2,vf(\i\ for Ifrael, that is, the Church of God, to tol- '^^'' erate : and the reafon it pleafeth the Lord to alleadge, is eternal. But what is this to the nations of the world, the fates, cities, and kingdoms thereof? Let Mafter Cotto7i finde out any fuch land or fate that is the Church and Ifrael of God. Yea Mafter Cotton confeffeth in a fore-going paffage, that the Church is the Ifrael of God : Then muft he with me ac- knowledge that this Deut. 1 3. only concerns the The bloody Tenent yet more bloody. 287 Ifrael or Church of God, whom Chriji Jefiis fur- niflied with fpiritual weapons againft llich Ipiritual offenders. Peace. But I wonder that Mafter Cotton fliould fay that Mofes capitals are eternal. Truth. I wonder not, becaufe I have feen in print fixteen or feventeen capital &wi\% (a great part of them of a fpiritual nature) cenfured with death in New England.' And yet again, me thinks it is wonderful, fince Mafter Cotton knows how many of Mofes capitals were of a ceremonial nature. The breach of they^^- bath, the not coming to keep the paffover, (for neg- ledl whereof the Ifraelites were to be put to death) " In the Body of Liberties, the code of laws eftablifhed in Maflachjfetts in 1641, the 94th Seftion contains the Capital Laws. This fpecihed twelve cafes in which the penalty of death is to be in- flifted. 3 Mafs. Hift. Coll., viii. 232. In 1641 a pamphlet was publifhed in London, entitled " An Abitraft of the Laws of New England as they are now eftablifhed." In 1655, the fame work in a more complete form, with fome changes in the title, was publilhed by William Afpinwall, who Hates that this Abllraft was collefted out of the Scrip- tures by Mr. John Cotton and prefented to the General Court of MafTachufetts. Winthrop, ( Journal, i. 240,) under date of Oftober, 1636, fays: "Mr. Cotton did this court prefent a Model of Mofes his Judicials, compiled in an exaft meth- od, which were taken into further con- fideration, &c." The Abilraft was pro- bably this " Model " of Cotton's, by fome error printed as if the code was aftually adopted. It has been fuppofed to be the bafis of the Body of Liberties. But they have very little refemblance, and we know that the Body of Liberties was compofed, not by Cotton, but by Ward of Ipfwich. Winthrop, Journal, 2. 66. The Abftraft is printed in i Mafs. Hift. Coll.,w. 173-187. Chapter VII. is of Capital crimes, and enumerates twenty-four cafes which are to be pun- ifhable with death or banifhment. Of thefe, " flxteen or feventeen " are " cen- fured with death." It was this " Ab- ftraft" of Cotton's, without doubt, which Williams had "feen in print." Blackilone fays that in England, in his time, no lefs than 160 crimes were de- clared by aft of Parliament worthy of inilant death. Commentaries, \v. i^. The Plymouth code, adopted in 1636, recog- nized eight capital offences. Brigham, Compaii, Laws, ilfc. 288 The bloody Tenent yet more bloody. how can Mafter Cotton make thele eternal in all nations ? Peace. How many tnlUions of millions of Heads (and not a few of the higheft) in our own and other Nations, would foon feel the capital calamity of fuch a capital bloody Tenent, if Mafter Cotton fwayed the Scepter of fome of the worlds former or prefent Ccefars ? Truth. And yet I readily affirm, that Jpiritually and myjlically in the Church and Kingdom oi Chriji, fuch evils are to be fpiritually (and fo eternally) pun- iflied. 165] CHAP. LIV, Replying to Chap. LIV. Exafnined. Peace. IN this 56 Chap, were obferved two evils in Mr. Cotto?is conjoyning of /educing teachers, and fcan- dalous livers, as the proper and adequate objed: of the Magijlrates care and work to fupprefs and punifh : Unto which Mafter Cotton replies, Firft, That he no where makes it the proper and adequate objedl of the Magijlrates care and work to fupprefs feducing teach- ers, and fcandalous livers, faying, that it ought to be the care of the church to fupprefs and punilh feduc- ing teachers, and fcandalous livers in a church-vtz-y, as well as the Magijlrates in a civil way. Truth. By this Dodlrine, Mafter Cotton will feem to deny it, to be the Magijlrates proper and adequate the bloody Tenent yet more bloody. 289 objedl to punifli fcandalous livers, becaufe the church Touching alio (faith he) is to make it her work alio. fedudng It is true, if a fcandalous liver be of the church. Teachers. and fall into any fcandal, fhe by the ruls and power oi Chriji ought to recover him in the fpirit oi tneek- nefs : but yet the punilhing of him with temporal punilliment, who will deny it to be the proper work of the civil Jlate ? But (Secondly) what if the /educing teacher, or fcandalous liver, be neither of them members of the Church (and the church hath nought to do to judge them without) will not Mafter Cotton then affirm the feducing Teacher, or fcandalous liver to be the proper and adequate objedl of the Magijirates care and work ? Peace. When it was excepted againft that things of fuch a different nature 2.nA kind, 2.s feducing Teach- ers, and fcandalous livers, Ihould be coupled together at the civil Bar ? Mafter Cotton replies, that both thefe agree in one common kind, to wit, they are evil and deftruftive to the common good of Gods people, which ought to be preferved both in church and Commonweal : If a man fhall fay (faith he) that the work of creation on the fixth day, was either of ftian or of Beajl, is here any fuch commixture. Truth. Were Mafter Cotton the worlds Monarch, Uonjirous what [1 66] bloody reformations or deftrudtions rather. Mixture. would he fill the world withal, if he walk by fuch rules and principles.^ for, what religions or almoft men (all the world over) would he finde not oppolite and deftrudtive to Gods people. 2. But (Secondly) an hiftorical narration of Gods 37 290 The bloody Tcnent yet more bloody. The great vvorks on man or Beajl, Birds, Fifies, and all crea- ofeviTanA^'^^^ CuclejUal, and Terrejiial is one thing : But to Jin, as mix them together in doings or fufferings incon/ijlent againj} with, and improper to their kinds is another thing, or />/W/W^"af different and infufferahle : As for a man to af- ejiate. firme that a man and a beaft iin'd again ft their Maker, and therefore were juftly punirtied with fpiritual blindtiefs and hardnefs of heart, lofs of Gods Image &c. The fame dillerence and no lefs is between tranf- greffors againft the heavenly Jiate and k'nigdotnc of Chriji, and the earthly Jiate or Qominonweal of Cities, kmgdomes, &cc. Peace. Mafter Cotton adds, that it is more tolera- ble for feducing Teachers to J'educe thofe who are in the fame gall of bitternejs, as for Pagans to feduce Pagans &:c. Truth. That is but in the degree, and fo (accord- ing to his fuppoiition) muft be punilhed gradually ; but what is this to prove /'educing Teachers as well as J'candalous livers, the joynt objedl of the rrc'/Z/i^'or^?' Peace. Why doth Mafter \Cotton\ fay it is more tolerable for Pagans to feduce Pagans, Antichriftians Antichriftians ? What Scripture doth he produce for this toleration, this indulgence, this partiality} All that is here faid, is this. We look at it as more tol- erable ? Grofspar- Truth. One thing is fliroudly to be fufped: in this tiality the niattcr, and that is a moft unchrijiian partiality, in trine of'^ dired^ing the fword of the Magijlrate to fall heavieft per/ecu. on fuch I'cducers only, as trouble his confcience, his titin. Dodlrine, WorHiip, and Government : fuppofe in fome of the Cities ot Holland, Poland, or Turkie The bloody Tenent yet more bloody. 291 (where Tome freedome is) that Jews, Pagans, Anti- chrijlians and CbrijUans (that is Chriftians of Mafter Cottons conjcience) together with Turkes were com- mingled in civil cohabitation and commerce together: Why now iLall that Turke that hath feduced one of Mart er Cottons confcience to Mahunietanifme be more punilhed for that crime, then tor turning a Jew, Pagan, or Papift to his Belief and worfliip ? What warrant Ihall the Magijirate of fuch a city or place 167] tinde to ihtlv fouls, either for ftriking at all with the civil Iword in fuch a cafe ? or elfe in deal- ing fuch partial blows among the people ? Peace. I fear that Gods own people (of this opin- ion) fee not the deceitfulnefs of their own heart, crying up the Chrijlian Magijirate, the Chrijiiafi Magijirate, Nurling fathers, Nurfing mothers, &c. <^''"" when all is but to efcape the bitter fweeting of Qhrijls /, L-/^£, crofs, io dalhing in pieces the mofl wife councels oichrifts xh^ father, concerning his blelfed Son and his follow- ''''°-^^" ers, to whom he hath (ordinarily) alotted in this world, the portion oi J'orrow and Jufferijig, and of raigning and triumphing, after the battel fought and viBory obtained in the world approaching. Peace. But Mafter Cotton will fay, that in fuch fore-mentioned cafes, fuch Magijlrates muft fufpend punilhments for religion, £'« King ot Ps/tfwd' ; I am King of al'ahiii Men, not of Confciences, of Bodies, not of Soules. Per/ecu- 3. Of the King of Bohemia ; When ever Men "»»• have attempted any thing in this violent courfe, the illue hath been ever pernicious, and the caufe of great and wondertuU Innovations. 4. Another of King James ; That he was refolved not to perjecute or molejl, or futfer to be perj'ecuted or molejled any Perfon whatfoever, tor matter Religion. In the third place, a taffe of the Speeches of the ancient Writers produced by the PriJ'oner.' 1. That ot Hilar ius : That Church which form- erly by enduring mijery and imprijontnent, was knowne to be the true Church, doth now terrifie others by impriJontncTit, banijhtnent , and miferie. 2. Of Jerome; Herejie mulf be cut off with the Sword of the Spirit, Let us If rike through with the Arrowes ot the Spirit ; implying, not with other weapons. 3. Oi Luther in his Booke of the Civill Magijirate; ■ Bloudy Tenent, Pub. Narr. Club, iii. 31. 37. The bloody Tenent yet more bloody. 297 The Lawes of the Civill Magijirate extend no fur- ther, then over the Bodies and Goods. And againe upon Luk. 22. It is not the true Catholike church which is defended by the Secular Arme or humane Power. Laftly, The Papijis in their Booke for Tollera- tion; When Chriji bids his Dijciples to fay, peace to this houfe, he doth not fend Purfevants to ransack or fpoyle the houfe. 171] Laftly, The Prifoner in anfwering fome Objec- tions, concludeth ; It is no prejudice to the Common- wealth, if Lihertie of Confcience were granted to fuch as feare God indeed : He alfo alledged that many SeSls lived under the Government of Ccefar, being nothing hurtfull unto the Common-weale. Peace. From these severall Tafts (Deare Truth) I cannot imagine how the Prifoner can be underftood to caft the leaft glance unto fpirituall perjecution or profecution, as M' Cotton in this Chap: calls it: But to end this Chapter : When as the Power of Chriji Jefus in his Church was argued fufficient for fpirit- uall ends, M' Cotton grants both for the healing of finners, and for keeping of the Church from Guilt, but not for the preventing of the, Jpreading oi falfe DoBrine, among thofe out of the Church, and in private among C/6«rf>6-Members : nor fufficient to cleare the Magijlrates of a Christian State from the Guilt of Apojlajie in fuffering fuch Apojlates amongft them, &c. Truth. I have in other Paffages of this Difcourfe proved ; I. That Chriji Jefus (whiles his Churches and 38 298 The bloody Tenent yet viore bloody. Ordinances flourifhed, and fince the Apojiajie of An- tichriji in the hands of his JVitneJfes) hath glori- oufly and fufficiently turnidied his Servants for all Jpirituall caies ot all forts, defending, offending, 6cc. No Civill 2. That there is no other Chrijiian State acknowl- Chriftian gdgcd in the New Testament, but that of the Chrif- tian Church or Kingdome, and that not Nationall but Congregationall. Cbrifts 3- That the Apojlles or Mejfengers of Chrijl Jejus Sword. never addrelfed themfelves by Word or Writing to any of the Civill States wherein they lived and taught, and were mightily oppofed and blalphemed. I fay they never ran to borrow the Civill Sword, to helpe the two edged Sword of Chrijl Jefus, again ft Oppojers, Schijmaticks, Hereticks. The Lord Jcjlis was a wifer King then Solomon, even Wijdome it J elf e, and cannot without great DiJ honour and Derogation to his Wisdome and Love, be imagined to leave open fuch Gaps, fuch Leakes, fuch Breaches in the Ship and Garden of his Church and Kingdome. 172] The Exam: i?/' Chap. 56. replying to 58. Sf 59. Peace.^'T^O the firft observation, that M' Cotton X urgeth that Princes are nurcing Fathers to feede and correB (and confequently muft judge of feeding and correSlion, and all men are bound to fub- mit to fuch ihexr feeding and correSlion :] M' Cotton fayth, This is falfe and fraudulent fo to colledt, and thefe are devifed Calumnies. T^he bloody Tenent yet tnore bloody. 299 Truth. It will evidently appeare, how greatly M*^ Cotton forgets the Matter and Himfelfe, when he lb deeply chargeth, for all this he granteth in this his Reply, onely with this Limitation, that Sub\eBs are bound to fubmit to them herein when they judge according to the Word. This Limitation takes not away the obfervation, for it is alway implyed in fuh- jeBion to all Civill Rulers, Fathers, Hujbands, Maf- ters, that it be according to the Word. Peace. Yea but layth he, it is a Notorious Calum- nie fo to reprefent M"^ Cottons dealing with Princes, as if he made his owne 'Judgment and praSlice the Rule of the proceeding of Princes. Truth. Let it be laid in the Ballance, and feene " where the Calumnie or Jlander lies : Princes or " Civill Rulers, faith M' Cotton, are Fathers to feed ^"''""g "and correB, and their yw^w^'w/ ought therein ^'^ /eaitwith- be obeyed according to the Word. Now {o\x\& all as chH- Princes and Rulers declare themfelves again ft 'M.^'^""- Cottons Tenent oi perj'ecution for cofijcience. M'' Cot- ton will anfwer ; The profejjion and praBice of Prin- ces is no rule to Conjcience. I reply, and ask, who fliall judge of Princes profejjion and praBice, when they thus feed and judge in fpirituall matters ? whether their profejfioti and praBice be according to the Word or no? M"^ Cotton (when Princes are alleadged againft his judgment and conjcience) pleads, that Princes profejjion and praBice is no rule : Let all men judge whether \\\% judgment and conjcience be not made the Rule to the conj^ciences and praBices of Princes, whom yet he makes the nurcing Fathers. Peace. When it was further demanded, whether 300 The bloody Tenent yet more bloody. M"" Cotton and others of his minde could fubmit in Jpirituall cafes to any Magijirates in the 'world, but onely to thofe juft of his oivn Conjcience'^ \ 173] He anfwers, they will fubmit to any in ABive or PaJJive obedience. Aaiveobe- Truth. But how can M' Cotton fuppofe ABive dience can- obedience xw fpirituall things to fuch Magijirates, who "hlt^fT""^^^ Pd'^^wj-, Turkijh, Antichrijiian, and unable to competent judge, and bound (by his Doctrifie) to fufpend their Judge. Dealings upon matter of Religion, untill they be bet- ter informed ? What ABive obedience can I be fup- pofed to give to him that hath no A£livitie nor Abilitie to command and rule me ? And muff it not evidently follow, that ABive obedience in thefe cafes (according to h\s judgment) mull onely be yeelded to fuch Mag- ijirates as are able to judge the true Religion and way of JVorJljip ; That is, the Religion and Worjlnp which he takes to be of God. Peace. Whereas it was laid, will it not follow that all other Conj'ciences in the world, befides their owne muft be perfecuted by fuch their Magijirates (were power in their hand) ? M' Cotton replyes, no; except all Mens conjciences in the w orA/ did &xx& fundament- ally againft the Principles of Chrijiian Religion, or fundamentally againlf Church-Order, and Civill Or- der, and that in a tumultuous and J'aBious manner ; for in thefe cafes onely (layth he) we allow Magis- trates to punifh in matters of Religion. Truth. I have and muff oblerve the Evill of that DiJiinBion between Chrijiian Religion and Chrijiian Order, as not finding any fuch in the Tejiament of the Sonne of God, but finding Church-Order z. prin- The Bloody Tenent yet more bloody. 301 cipall part of the Chrijiian Religion, as well as Re- pentance and Faith, Heb. 6. [i. 2.] But (2.) grant once M' Cottons Religion and -wzy Perfecu- of Worfloip to be the onely true Religion and way of ''"'^' -^ " tJ 1 J o y tVCKC tTt Gods Worjhip, and all other Religions and wayes oi their pow- Worjhip falfe, how can that Errour be otherwife '"'' o-"'."'''^. then fundamentally And if other mens Confciences''^^^^^^^ attend not to M' Cottons conviBions, but obftinately/ifr/>r»/i' maintaine their blal'phemous Relijriotis, how can the"/^^""" , Ti/T •/) r 1 • /- • I IT 1 -1 1 Iciencesand Magijtrates or his conjctence be dupenced with 'i-no: Religions abfolved from perfecuting fuch objlinate Confciences 'f the throughout the whole World befide ? ^'"'^^• Peace. When it was further demanded, if this were not to make Magiftrates Staires and Stirrops for themjelves (the Clergie) to mount up in the feats and fadles of their great and fettled Maintenance ? M' Cotton replyes, this is rather to make them [174 Swords and Staves to punilh them (if need be) Hereticall Delinquencie : 2. Their Magijirates them- felves fall fhort of great and fettled Maintenance : And laftly, Himfelfe liveth upon no great znd fetled Maintenance. Truth. It is true M" Cotton allowes the fame Power to Magijirates to punifh all Hereticks, Blafphemers, Seducers, one as well as another : But what if it (hould fall out that his Magijirates fhould declare themfelves for the Pope, or for the Prelates, or for the Presbyters, yea, or for fome other way then is profelfed : and left it tree for each mans conjcience to worjhip as he believed, and to pay or not pay to- ^n perfe- ward this or that Worjhip or Minijirie, according to ^'^^"^^^ ,^^ his owne perj'wajion more or lelTe, any thing or noth- Popes tray- 302 The bloody Tenent yet more bloody. terousDoc-ifjg^ will not M' CottoTi then plead that fuch Magif- P^j"^^^ lj_' trates themfelves (Apoftatizing from the Truth of reticall God, and turning Enemies (as the Pope clamours) to Princes, ^^nt holy Church) I fay, that fuch ought not onely to be accurfed with the lelfer and greater Cenfures of Sufpention and Excommtoiication, but alfo puniflied with Imprisonment, Banijhment, and Death : Or if they finde the mercy of Life and Favour of an OJfice (by fome over-ruling Providence) will not M"" Cotton then pleade that fuch Magijfrates ought to fufpend their Power to hould their hands, and not to medle untill they be better informed, &c. Into fuch poore withered Strawes and Reedes will the Allowance of Swords and Staves, M.' Cotton here fpeakes of come to ? Concerning the feats and fadles of great and fetled maintenance of Magijirates, the Difculfer fpake not, but heartily wirtieth their Maintenance as great and fetled, as he knowes their Labours and Travells and Dangers be : He fpake onely of Minijlers great and fetled maintenance. Peace. O Truth, this is the Apple of the Eye, the true caufe of fo much comhujlion all the World over, efpecially Popipj and Protejiants. Truth. Indeed this was the caufe (as Erafmus told vL^he Duke of Saxonie, that Luther was fo ftormed at) and Pro- bccaufc he medled with the Popes Croicne and the tejiant Motikes BelHes.' To obtaine thefe warme and loft ■ •' Erafmus met the elector of Saxony fcreived up his mouth, bit his lips and at Cologne, Dec. 5, 1520. 'What is faid not a word. Upon this, the elector, your opinion of Luther?' immediately raifing his eyebrows, as was his cullom demanded Frederick. The prudent Eraf- when he fpoke to people, from whom mus, furprifed at fo direct a queftion, he defired to have a precife anfwer, fought at firft to elude replying. He fays Spalatin, fixed his piercing glance The bloody Tenent yet more bloody. 303 and r\c\\. feats z.vl^ fadles (who ever ftand or goe on Ckrgie set foote, or creepe, or beg, or Starve) the Prelates prac- ^^^ /;/_ tices all Ages know. Yea and other praSiices oiteftant fome of late, who (with the Evill ^/t'w^/v/ providing ^'"'^'^'" wifely) firft made fure of [175] an Ordinace of Par- their liament for Tithes and Maintenance, before any Ordi- Mainten- nance for God Himfelfe. Peace. This is that indeed which the Politick State TT-i-Dutch of Holland well forefaw, when they were lamentably '^'^^"'^ *° . whipt by the King of Spaines (and Gods) Scourge, ciergie to Duke D'alva, into a Toleration of other mens Con- Tolierution fciences: The Politick States-men, I fay, faw a necef-C/— litie of flopping their Dominies Mouths with fure and fetled Maintenance out of the States purfe. Hence it is the Dutch Minijiers zeale is not fo hot againfl: the Toleration of Hereticks in the Civill State, as the Englijh hath been. Truth. To this purpofe (fweet Peace) how fitly did that learned Prideaux " once tell his Sons the , //' Oxford Doctors, at one of their Superltitious Crea- be chrifts tions, that fince they could not dig, and were a(hamed M^fjpr', to beg, they had great need (therefore) of fetled Main- '"" Beg'fo'r tenance. This was but the Evil Stewards device, and Steale. (I adde) little better then ftealing. Peace. Yea but fayth M"^ Cotton, I live not fo, &c. Truth. One Swallow makes not a Summer: what on Erafmus. The latter not knowing ■ John Prideaux (i 578-1650) profeflbr How to efcape from his confufion, faid and vice-chancellor at Oxford, was made at laft, in a half jocular tone: 'Luther bifhop of Worcefter in 1641. He ad- has committed two great faults: he has hered to Charles I., and was reduced to attacked the crown of the pope and the poverty. Wood, Athene Oxonienses, iii : bellies of the monks.'" D'Aubigne, 265-273. Fuller, Worthies, i: 279. Hift. of Reformation, iii : 166. 304 The bloody Tenent yet more bloody. others have done and doe, and what praEiices have been and are for a forced letled maintenance (as firme and J'etled as ever was the Parijh maintenance of Old England) hath been, to the fhame of Chrif- tianitie, too apparent : For M' Cotton himfelfe, as I envie not the fatnes of his tnorjclls, nor ^\\^ jweetnes of his Cups, but wifh him as large a purfe, as I beleeve he hath an Heart, and a defire to doe good with it : Yet it hath been faid, that his cafe is no Pre/ident, becaufe what he loofeth in the Shire, he gets in the Hundredth, and fits in as foft and rich a J'adle as any throughout the whole Countrey, through the greatfies and Richnes of the Marchandixe of the Toivne of Bojion, above other parts of the Land.' The truth is, there is no Tryall of the good or Evill Servant in this cafe, untill it comes to Digging or Begging, or the third way, viz : of couxening of the great Lord & Majler Chrijl "J ejus ; by running to carnall meanes and carnall weapons, to force mens purfes for a rich and fetled Maintenance. ' In 1633, William Wood laid of Bof- larger towns, and fpeaks of Bollon as ton, "This town, although it he neither "being the centre town and metropolis the greatell nor the richell, vet it is the of this wildcrnefl'e worke." He fpeaks moll noted and frequented." Keu! Eng- of it as "this city-like townc," "the land Profpcli, 38. In the fame year a buildings beautiful and large, and orderly tax was laid upon the towns for public placed with comlv Urcets, whose contin- purpofes, and Roxbury, Newton, Water- uall inlargement prefages Ibme lumptuous town and Charlellown, were aflefled as city." " This town is the verv mark of much as Bollon, namely, X48, while the land. French, Portugalls and Dutch Dorcheiler paid £80. Majf. Col. Rec, come hither for traffic." H'ondcr aiork- i: 110. ing Providence, 42. 43. "Bollon, being Edward Johnfon, writing about the the chiefell place of refort of (hipping, fame time with Williams, defcribes the carries all the trade." Z)ip of the Church by bloudie Lwwes or Peti- alties: Neverthelelle, this hindreth not but that his Blood may juftly fall upon his owne head that fliall goe about toj'upplant and dejiroy the Church oi Chrijl. Truth. How light or how impertinent foever thefe Speeches may feeme to M"^ Cotton, yet to others (fear- ing God ■a\(o) they are mod J'ollid and waighty. The bloody Tenent yet more bloody. 309 This Speech of King 'James reemes impertinent in this caufe, becaufe (fayth M' Cotton) we compell no man by bloudy Lawes and Penalties to yeeld them- lelves to the Fellowlhip of the Church. I anfwer, as Saul by perfecuting of David in the Land of Canaan, and thrufting him forth of Gods Heritage, did as it were bid him goe ferve other Gods in other Countries: So he that fhall by bloudie^^^^,^^^^ Lawes and Penalties force any man from his owne/ro/w his Confcience and Worfliip, doth upon the point, fay "'^"^ vj"'' unto him, in a language of bloud. Come be of my Religion, &c. 179.J 2. Peace. Why Ihould not Meti as well be forced to the Truth, as forced from their Errours and Erroneous praBices ? Since (to keepe to the Similitude) it is the fame Power that fets a plant, and plucks up weedes, which is true ( myffically) in the Ipirituall worke of Chrijl Jejus, in his heavenly planting by his Word and Spirit. 3. Truth. I adde, if men be compelled to come Touching to Church under fuch a penaltie, for Ab fence (as \i2Xh."'"f''^'''"^ , ■' I ^^ C0f7l£ to been pracfliced in 0/a and New England)' How Cd^n church M' Cotton fay, there is no forcing to the FellowJhip''nd to of x.\\^ church; when (howfoever with the Papijis) he makes fo great difference, which Chrijl never made, between the Lords Supper, and the Word and Prayer, and lay, that men may be forced to the hear- ing of the Word, but not to the Supper. Yet the confciences of thoufands will tellitie, that it is as truely grievous to them to be forced to the one as to the other, and that they had as lief be forced to ' See note, Bloudy Tenent, loi, Pub. Narr. Club, iii. 194. 3IO The bloody Tenent yet more bloody. the meat as to the Broth, to the more inward and retired chambers and clojets, as into the Hall or Par- lor, being but parts of the fame houfe, 6cc. Peace. And I may adde (Deare Truth) that the bloudie hnprijhnments, IVhippings and Banijhmcnts, that have cryed, and will cry in New Knglaiid, will not be ftild untill the cry of Repentance, and the bloud of the Lambe Chrijl Jejus, put that cry to Jilence. But to the fecond Speech of King James, 4recond ^° marvell (fayth M' Cotton) that I part by that Speech of Speech, to wit, [that Civill obedience may be per- ^'"S formed by the Papijls,] for I found it not in the Letter ; and befide, how can Civill obedience be per- formed by Papijis, when the Bijhop of Rome ihall Excommufiicate a Protejlant Prince, dillolve the Sub- jeSls Oath, &c. Papifts Truth. I anfwer; King ^^wfj profelTing concern- may yeeld ing the Oath oi Allegiance (which he tendred to the ^Jui,[[°'"' Papijis, and which fo many Papijis tooke,) that he delired onely to be fecured for Civill Obedience, to my underftanding did as much as fay, that he beleeved that a Papijt might yeeld Civill obedience, as they did in taking this Oath, as quiet and peaceable Subjetls, fome of them being employed in places ot Truji, both in his and in Queene Eli-zabeths dayes. What though it be a Popijh Tenent, that the Pope may fo doe, and what though Bellarmine, and others. The Par- have maintained fuch [i8oJ bloudie Tenents, yet it liamcnt at is no Getierall Tenent of all Papijis, and it is well thouph' knowne that a famous Popijh Kingdome, the whole Popijh, yet Kingdome oj France z.'R&w^A&di in Parliament in the condemned yQ2SQ (fo calld) 1610. Condemned to the Fire the The bloody Tenent yet more bloody. 311 booke of "Johannes Marianus for mainteining t\\'3,iBookes and very Tenent. "^ And two moneths after Bellarmines ^^j} booke it felfe was condemned to the Fire alfo, hy CwHl obe- the fame Parliament for the fame deteftable Doc- '^^^''"■ trine, as the Parliament calld it, as tending to deftroy the higher Powers, which God hath ordained, ftirring up the SubjeBs againft their Princes, abfolving them from their Obedience, ftirring them up to attempt againft their Perfons, and to difturbe the common peace and quiet: Therefore all Perfons who ever under Paine of High Treafon, were forbidden to pri?it,fell, or keepe that booke, &c. Peace. This pajfage being fo late, and fo famous in fo neere a Popifi Countrie, I wonder how M' Cotton could chaine up all Vapijls in an hnpojfibilitie of yeelding Civill obedience, when a whole Popifh Kingdome breakes and abhorres the chaines of fuch bloudy and unpeaceable DoSirines and VraSlices. 2. Experience hath proved it poffible for Men to ^// Eng- hould other maine and fiindamentall DoBrines of'^"'^ ^''' that Religion, and yet renounce the Authoritie of the^y^./ 'the ¥ope, as all England did under King Henry 8. when ^"/^ ''^- the fix bloudie Articles were maintained and prac- nounced. ' John Mariana, (i 537-1624,) ajefuit, publifiied at Toledo, a work entitled De Rege et Regis Injiitutione. In the fixth chapter he confiders the quellion whether it is lawful to kill a tyrant, and approves the affaflination of Henry III. It is faid to have excited Ravaillac to the aflanina- tion of Henry IV. As Hated in the text, it was burned by decree of the Parliament at Paris, in 1610. Bayle, Di^, iv. 127. The treatise of Bellarmine, was enti- tled Tractatus de poteftate fummi Pontificis in Temporalibus adverfus Gulielmum Bar- claium, and was printed at Rome, in 1610. Bayle quotes Mayer as faying : " The executioner already began to light the fire to punifh the book and its author, had not the difpofition of the Queen, influenced by the repeated and inceflant intreaties of the Jefuits extinguished it." Diffionary, i : 732. 3 1 2 The bloody Tenent yet more bloody. ticed, and in them the Subjiance of that Idolatrous Religion, although the Power of the Vope of Rome was generally acknowledged no other, then of a forreigne Bijhop in his owne Diocejfc' 3. But grant the Eiiglijh Catholicks maintaine the Supreame Authoritie of the Pope, even in Efigland, it mulf be considered and declared how farre : If y) twofold fo farre, as to owne his Power of abfolving from holding the obedience (againft which the aforefaid Parliament of Head"' P^r/j- declared) the wijdome ot the State knowes how to fecure it lelfe againll: llich Perfons. But if onely as Head of the Church in fpirituall matters, & they give AJfurance for Civill obedience, why fhould their Confciences more then others be opprelfed ? ^eace. M' Cotton, (as all men and too jullly in this Controverfte) alledgeth the Vapijls practices, what ever profejjions otherwise have been : So long as they hould the Vope, they are [1 81 J fure of a Difpenjation to take any Oath, lubfcribe to any Engagement, and of AbJ'o- lution for the ABing of any Crime of Treafon or Murther againft the chiefeft States-men, and the State it felfe. Truth. What is it that hath rendered the '?apijis fo inraged and defperate in England, Ireland, &c ? What is it that hath fo imbittered and exajperatea their minds, but the Lawes againft their CotiJ'ciences and Worjhips ? The two Peace. The two Sijlers Lawes compared, Maries Sifters and Elizabeths, concerning mens Confciences, while ^"^^^ c"- Maries were certainly written with b loud zgzini\ the ■ See page i 29, Supra. The bloody Tenent yet more bloody. 3 1 3 Protejiants, Elizabeths may feeme to be written with ^'''"/"g' f?iilke again ft the Vapijls. Truth. Deare Veace, Chaines of GoA/and Diamonds are chaines, and may pinch and gall as fore and deepe, as thofe of BraJ'e and Iron, &c. All Lawes to force even the grolfeft Conjcience (of the moft befotted Idolaters in the world, "Jew or Turke, Papiji or Vagan) I fay, all fuch Lawes, retraining from or conjlraining to Worjhip, and in matters meerly Spir- ituall, and of no Civill nature, fuch Lawes, fuch ^^s, are chaines, are. yoakes, not pollibly to be litted to the Souks neck, without opprejjion, and exajperation. Peace. It is no wonder indeed that the Brains of thofe of the- Popijh Faith are fo diftempered and enraged by yoakes clapt on the neck of their Con- fciences, when Solomon the wifeft obferves it com- mon : that Civill opprejjioti (^how much more Soule- opprejjion, the moft grievous and intollerable) doth ufe to render the Braines of men (otherwayes moOifober anA judicious) madde and defperate. [Ecc. 7. 7.] 2. Truth. I anlwer (fecondly) grant the PraSiices Coaks of of the Papijls againft the Civill State, fowle, A^.n-"""^^'-'"^'"' gerous, &c. yet why fhould there not be hope^^?^^'^^" (according to the rules oi pietie in Scripture, and melt an policie in Experience) that the coales of mercy and ^'^""/' "' tnoderation may melt the Head oi an Enemie, as \\ar A melted as any Jl one or mettall, and render imbittered Enemies, ^^^U ^c. lovijig Friends, combined and refolved for their com- mon Jafetie and Liberties. Thirdly, Againft the feare of Evill praBices the W if dome of the State may fecurely provide, by juft cautkns cautions and provijoes, as of Subfcribing the Civillfor pre- 40 314 T^b^ bloody Tenent yet more bloody. venting of Engagement ; of yeelding up their Amies, the Injlru- bivzp'^iXs ^"^"^-^ of mijchiefe and dijlurbance ; of being noted y<-. [1^2] (as the Jewes are in fome parts) by fonie dij- ti?i£lion of or on their Garments, or otherwife, accord- ing to the Wijdome of the State. And without fuch or the like fufficient cautions given, it is not Chill Jujiice to permit juflly fufpeited perjons, dangerous to the civill peace, to abide out ot places ot Securitie and lafe Rejtraint. Peace. If fuch a courfe were fteered with the Con- fciences of that Religion, yet are there fome ObjeSlions waighty concerning the Body of the People. Firft, There will be alwayes danger of tumults and uproares between the Papijls and the Protejlants. I. Truth. Sweet Peace, thou mayll juftly be ten- der of the quiet repoj'e and fecure Tratiquilitie of all Sufficient n^en, and with All men (if it be polTible, as the provijtons ^ . r i \ 1 1111 are made ocripturc Ipeakes) as thou art an heavenly daughter in other of the God oi peace and love. But yet thou knoweft ^glilT ^^^ Wijdome of the E7iglifi State needs not be taught Dijirac- from abroad (where Z//^'r//V abroad is granted to the tioni and Popijh or Protejlant Confciences) of making fafe and from oppo- fufficient provilion againll all Tumults, and feare of fste Con- uproares. ^"'Tlv ^" ^^^ fecondly, it is too too fully and lamentably jhips. true, that the Congregations or Churches of the fever- all forts of fuch as in whole or in part feperate from the Parijh worjhip and worjhippers, are farre more odious to, and doe more exafperate a thoufand times, the Parijh AJJemblies, then the Papijis or Catholiques themfelves are or doe : So that if the People were let loofe to take their choice of exercifing violence The bloody Tenent yet more bloody. 3 1 5 and furie, either upon a PopifJ? or a Protejlant Seper- ate Ajfembly, it is cleare from the greater corrivation [corrivalryj and competition (made by the Frotejlants that feperate,) to the true Church, true Government, true Worjhip, true Minijirie, true Seales, &c. the rage of the People would mount up incomparably fiercer againft the one then the other. Hence it was th^ jsieerer Papijis ever found more favour with the laft two Competi- Kings and their Bijhops, then the Puritants (fo called) ^'J^^.^^^,/ did, and the leperate Ajfemblies were not fo maligned <;/i/i(?//w«/ by them as the Nonconformi/is, nor they fo much as \he'"''J^'f "'^ r • rt ■. u All r r-ii exafperate, very conforming Puritaiits. And therefore luitably y/ it was belcht out from a fowle mouth Rabjhekeh, a Chaplaine to one of the late Bijhops ; A plague (faid he) on all Conforming Puritants, they doe us moft mif- chiefe. Notwithftanding all this, and the bitter IndigJiation [183] of People againft thefe SeBaries (fo called) and their Ajfemblies, yet the moft holy wijdome of the Father of Lights hath taught the Theadmir- Parliajnent of England that wonderfull skill (in the^^;;^^^^ midft of fo many Spirituall oppojitions) to preferve the Par- the Civill peace from the dangers and occa/ions q( '""^j^"' /" civill Tumults and DiJira£ltons. civHl Peace. Admit the civill peace be kept inviolate, ^^'"^''• yet how fatisfie we they^^r^j anAjealouJies of many who cry out of danger of Infe£iion, and that Jeza- bels DoBrine will leaven and feduce the Land &c. [?] Truth. I will not here repeate what in other parts of this booke I have prefented touching that Point of InfeBion. At prefent, I anfwer ; Firft, It is to me moil improbable, that (except the Body of the Nation face about from Protejlanifme 3 1 6 The bloody Tenent yet more bloody. increafe of^Q Poperte) (as in Queene Maries dayes) that the Uh/y //' number of Protejiatits turning Papi/ls, will be great England, in a Protejiant Nation, efpecially it" fuch fecuritie be taken, as was above-mentioned, and otherwile, as the imitate fliall order, &c. together with fuch publick notes and viarkes (before mentioned) on the People of that Way, becaufe of their former praBices. Secondly, Yea, why (hould not rather the glorious Beaines of the Sunnc of Righteoujhejfe in the free Con- ferrings, Dijputings and Preachings of the Gofpel of Truth, be more hopefully like to expell thofe Mijis and Fogs out of the minds of Men, and that Papijis, "Jewes, Turkes, Pagans, be brought home, not onely into the common roade and way of Protejianijme, but to the grace of true Repetitance and Life in Chrijl. [?] I fay, why not this more likely, by farre, then that the miJls andy^i^j" of Poperie ihould over-cloud and conquer that mo\\. glorious Light. [?] Peace. 'Tis true, the holy Hiftorie tells us of one Sampfon laying heapes upon hcapes of the proudeft Philijlims ; of one David, and of his Worthies, en- countring with and Haying their floutefl: Gyants and Champions, yet it is feared fuch is the depraved nature of all matikinde (and not of the Englijh onely) that like a corrupted full Body, it fooner fucks in a poy- foned breath oi Infetlion, then the pureji Ayre of Truth, &c. Truth. Grant this, I anfwer therefore (thirdly) If any of many confcientioully turne PapiJls: I alledge M'john the Experience [184] of a holy, wife, and learned Robinion j^^^^ experienced in our owne and other States {decetijed) . ^ 111 - n • j his 'Tcjii- ajfaires, who afnrmes that he knew but few Papijts The Bloody Tenent yet more bloody. 317 increafe, where much Libertie to Papijls was granted, '"""^ '" " yea fewer then where they were reftrained : Yet fur-y-^.^'^^j^^j, ther, that in his Confcience 2indL yudgettient he beUevedland.- and obferved that fuch Perfons as confcientioujly turned Papijls, (as beUeving Poperie the truer way to Heaven and Salvation) I fay, luch Perfons were ordinarily more confcionable, loving, and peaceable in their dealings, and neerer to Heaven then thoufands that follow a bare common trade and roade and name of Protejlant Religion, and yet live without all Life of Confcience and Devotion to God, and confequently with as little love 'And faith fulnejfe unto Men. Peace. But now to proceed; a third Speech oi A third King James was, \Perfecution is the note of 2. falfe^P'^'^ 'f ' John Robinfon died at Leyden, March I, 1625. His firft work was publifhed in 1609. The only one iflued after his death was a Catechifm which he had prepared as an appendix to a worlc by Rev. W. Perkins, ( 1558-1602,) entitled The Foundation of the Chriilian Relig- ion gathered into Six Principles ; which, by the way, probably anticipated Wil- liams's doctrine in regard to the Six Principles of the Chriftian Religion. See page 21 Supra. The firft edition of this which has ever been found was printed in 1642, feventeen years after Robinfon's deceafe. But the edition of 1655 has a preface written by him, and which would feem to have been taken from an edition publifhed at Leyden during his life. The manufcript from which Williams quotes in the text, was probably never publifhed as Robinfon's, and we may reafonably fuppofe it to be fome letter of his, fent to fome of his Plymouth friends, which had come into Williams's hands. His works were re- publiflied in London by the Congrega- tional Union in I 851, in three volumes. Among his EfTays written in the latter part of his life, when he was more lib- eral than in his earlier days, is one Of Religion and Differences and Difputa- tions thereabout. In it he fays, "Men are for the moft part minded for or againll toleration of diverfity of religions, according to the conformity which they themfelves hold, or hold not, with the country or kingdom where they live. Proteftants living in the countries of Papifts commonly plead for toleration of religion : fo do Papifts that live where Proteftants bear fway : though few of either, fpecially of the clergy, as they are called, would have the other toler- ated, where the world goes on their fide." Works, I. 40. 3 1 8 The bloody Tenent yet more bloody. ^'"Z Church, the wicked are Bcjiegers, the Faithfull are V/'J)."^"''" belieged, upon Revel. 20.] M' Cotton here grants, that it is indeed a Note of a falfe Church, but not a certaine One ; for, fayth he, which of all the Pro- phets did not the Church of the Old Tejlament per- fecute ? Per/ecu- Truth. M' Cottoti granting perfecutioti to be a ".°" "'J'^'""- degree of FalJ'ehood an^ Apojlacie, as he doth in his marke of following words, he mull alfo grant, that where a Ftiife fuch a DoBri?ie and praflice prevailes, and the Ciurij. Qfjnf(-ij growes obftinate after all the Lords meanes ufed to reclaime, fuch a Church will proceede to further degrees, untill the whole be leavened with Faljhood and Apojlacie, and the Lord divorceth her, and cafts her out of his Heart and Sight; as he dealt with JJ'rael a.nd Judah: And it will be found no falfe, but a dutifull part of a faithful childe to abhorre the ivhoredomes of fuch an one, though his own Mother, who for her objlitiacic in ivhoredoiiies is juftly put away by his heavenly Father, but of that (the Lord affifting) more in its place. Peace. Further, Whereas it was faid, that M' Cot- ton had palled by King Stephen of Poland his Speech, to wit, the true Difference between the Civill and Stephen Spirituall Goveriiment, M^ Cotton anlvvers, that it is King of true, that the Magi/irate cannot command their Speech. ' -Soules, nor binde their Conjciences, nor pun; 111 their Spirits : All that he can doe is to puni(h the Bodies of Men for dellroying or difturbing Religion. 185] Truth. It is true, the Lord dXonc reacheth the Soules or Spirits ot Men, but he doth it two wayes. Firft, Immediately iHrring up the Spirits of the Prophets, by Fijions, Dreames, &c. The bloody Tenent yet more bloody. 3 1 9 Secondly, By inftituted Meanes and Ordinances : The spirit- of which is the Queftion : Now Stephen Kins; oi"''J'P'>'^''e'- ^^~ . - ■' . ° of Chri/l Pola?id protelfed that he was King ot bodies, and not y^i^ ^^. of Confciences : It being moft true, that the Lord trufled not y^za hath appointed y/'/>//«^// Rulers and Gover-'^'jl'^^!^'.'^'^ nours, to binde and loole Souks and Conferences, to unl/Minif- wound and kill. Comfort and fave alive the Spirits'^'''- and Confciences of Men. This power Chri/l Jefus committed to his true Mefengers ; but oh, how many are there that pretend to this Apojlle/ljip or Minifrie, who yet have fold away this fpirituall Power to the Earthly or worldly powers, upon an (implyed fecret) Condition or Provifo, to receive a broken Reed zn Artne oi Flejh, (inftead of the Ever- lajiing Annes of Mercy,) to proted: them. Peace. With your leave (Deare Truth) let me adde a fecond : If the Magijlrate (as M"' Cotton fayth) puniOi the body for a fpirituall offence, why doth he not punifh by z fpirituall Y>ov/tv as z fpirit- uall Officer, with z fpirituall CcTifure znA punijh?nent} Truth. M'' Cotton will tell us that the bodies of the Ifraelites vfere. puniflied ior fpirituall offences : And we may againe truely affirme, that the very cutting off by the materiall Sword out of the typicall Land of Canaan, was in the type, z fpirituall punifhment. Peace. M' Cotton is not ignorant of this, and hath often taught of thefe Types from Paffages on Genefs and other bookes of Mofes, &c. Truth. The Father of Lights gracioufly be pleafed to fet home the light he hath vouchfafed him, & fix and imprint the beames thereof in his heart and affeBions alfo. 320 The bloody Tenent yet more bloody. An Argu- Peace. This Argument (of punifliing the body for mentufed xh^ j^ulgs good) I remember was feelingly refented ^(„, by an honourable Gentleman in the Parliament againft againjl the\_\\Q, Bijhops, urging how contrary unto Chrijl "Jefus tin Bilh ^'^^^ Prelates were ; for Chrijl J ejus did make way ops. for his working upon Mens Joules, by Ihewing kind- neife to their bodies, Sec. but Prelates contrarily, &:c. •Truth. All the Angells of God will one day wit- nelfe, that Chrijl 'J ejus was never Captain to Pope, nor Prelate, Presbyter, no [i86] nor Independent, Emperour, nor King, Parliament, nor Generall Court, who punilh and afflidl:, perfecutc and torture the bodies of Men under pretence of a Jpirituall and religious medicine. Peace. Yea, but fayth M' Cotton, Religion is dif- turbed and dellroyed, v/hat fliall be done? Ofdifturb- Truth. Religion is diffurbed and deftroyed two ance of ^ ^ Religion, wayes. Firfl, When the Profejfors or AJfembhes thereof are perfecuted, that is hunted and driven up and downe out of the 'world: Againft fuch DeJiroyers or DiJlurbers (being Tyrants and Opprelfours,) the Civ- ill Sword ought to be drawen. The Bijh. Peace. The drawing of the Sword of 'JuJlice "'^^ ''V^*''. againft fuch Tyrants, I believe hath prevailed in rants jujtly o r \ r, i- - r i fupprejfed. Heaven, for the Parliaments Juccejjes and prosperitie : and the The turning from the violence that was in the hands mZu'bere-^^ thofe Men of Bloud the Bijhops, (as in the Men in prof- of Nijiivtes cafe) hath laid the long and violent Truth. Yea let the moft renowned Parliatnent of England, and all England know, that when they T^he bloody Tenent yet more bloody. 321 ceafe to liften to Daniells counfell to Belfhazzar, to Daniells wit, to (hew Mercy to the poore, (even the pooreft^''?'^'''''' and moft afflifted in the World) the Confciences ofzar/r^. Men, then is their Parliamentarie Glory and Tran-fi'""^'^ quillitie ecHpfed : Till then I confidently believe, ^^^^^''^ their Government (which hath now fo many yeares AT/V?^- with fo many Wonders continued) fliall not be num- '^'""^■'• bred, nor another fatall change furprize them. But now (2) the Dijiurbance or Dejirudion of Religion is Jpirituall, by falfe Teachers, falfe Pro- phets, by fpirituall Rebells and Trayters againft the Worjhip and Kingdome of Chriji Jejus : Againft which Dijiurbers or Dejiroyers, if Chriji "Jefus have not provided fufficient fpirituall Defence, let Mofes (his ancient Type,) be faid to exceede him in Faith- fulnejfe, David in holy zeale and affediion to the houfe of God, and Solomon in wijdome and heavenly pru- dence, in ordering the Affaires of the holy Worjlnp of God'. Peace. But further, whereas it was faid, that to confound thefe (to wit, a Civill and Spirituall Gov- ernment) was Babell and "Jewijlj : M"' Cotton replyes, T,6^/ is Babell to tollerate and advance Idolatrie. 2. (Sayth he) though Chriji hath aboliftied a A^^- tionall Church- State, which Mofes fet up in the Land of Canaan, [ i 87] yet Chriji never abolished a Nationall Civill State, nor the fudiciall Laives of Mofes, which were of Morall Equitie, and therefore (fayth he) If the true Chrijls bloud goe for the planting of the Church, let the falfe Chrijls goe for fupplanting it. Truth. I anfwer; Babell -wzs infamous for Pride, 4> 322 The bloody Tenent yet more bloody. for Confufion or Difordcr, for Idolatrie, for Tyrannte: Now let all perfecuting Cities and Kingdovics be ex- amined and fee if they have been cleare from any Touching of thefe : and efpecially from Babells confu/ioti and 'tilntiU dijorder, from monftrous mingling of Spirituall and Church of Civill, the Devi I Is Woi'Jhip with Gods vejfels : It was Ifrael. j^q Co7ifuJion in the Nationall Church of IJ'rael for the Power of that Nation, in the hands of Kings and Civil] Rulers, to purge that Nationall Church by Nationall force of iveapons and Death: But fince M"^ Cotton acknowledgeth that Chrijt hath abolifhed that Nationall Church, and ellablillied Congregation- all Churches, (in foine of which pollibly may be no Civill Magijlrate fearing C/W, for few uj/Zt" or «o^/? are called, and confequently few godly or Chrijiian Magijirates profelling Chrijl JeJ'us) What is this but Babell or a Babylonijh mixture of the Old and New Tejl anient, Nationall and Congregationall Churches power and practices together ? Peace. 2. What if Chrijl "Jefus have not aboliHied a Nationall Church State, it is lufficient that he hath aboliflied a Nationall Church. And if (o, then in Church matters thofe Nationall 'Judicialls, and the Ifrael a life of thofe Nationall Weapons and Punijhments, in miraculous attending upon fuch a Nationall Church: Yea what colour of Morall Equitie is there that all the Nations of the World (moff of which never heard of Chrijl) fhould be ruled by fuch Laives and Punijhments as were peculiarly and miraculoujly given and appointed to one feledled and culd out Nation, conceived, borne, and brought up (as I may lb Ipeake) from firll to laft, by extraordinarie, and miraculous dijpenj'ation? The bloody Tenent yet more bloody. 323 Peace. There may be (fayth M"" Cotton) difference between the Nations profelling Chrijlianitie, and other Nations. Truth. There is indeed great Difference: There are two forts of Nations or Peoples of the World, Two forts which rtiall be Fewell for the devouring flames oi"/ '>^e ^'>- the 'Lordjefus, 2 Theif. i. [8.] Firft, fuch as know i^orU. not Chrijl Jefus, of which fort the greateft part of the Nations of the World (beyond all colour of comparifon) confift. 2. Such as have heard a found, and make fome profelTion [188] of the Name of Chrijl Jefus, and yet obey him not as Lord and King, &c. • Now it is true at the Tribunall of this dreadfull Judge, Tyre and Sidon, Sodotne and Gomorra, (hall (inde an ealier doome, then fhall Bethjaida, Chorazin, Capernautn, Jerufalem, &c. And M' Cotton need not feare the efcaping of a falfe Chrijl, when all Nations prof effing Chrijiia?iitie [Papijl or Protejlant) (if yet found difobedient to the true Chrijl) fliall palfe under a more fierie Sentence then all Mahumetane and Pagan Countries. Peace. M' Cotton will not ftick to fubfcribe to this ; But, the falfe Chrijls bloud (fayth he) ought now, to be fpilt. Truth. Since there are fo many falfe Chrijls (as Touching the true Chrijl Prophefied) M^ Cotton muft unavoyd- ^^y^j^' ably name and detedl and convift thofe falfe Chrijls, cbrijis. Popijh and Protejlant, &c. upon whom he pafTeth fuch a prefent Sentence. He muft alfo direcfl the way how the true Chrijl may (hed the bloud of the falfe Chrijls. When M' Cotton hath done this faith- 3 24 The bloody Tenent yet more bloody. fully and impartially (according to his Confcienceiind prefent 'Judgement) what Reader will not at firft view fee rifing up from fuch Premifes thefe foure Conclu- Jions ? Firft, Amongft fo many Chrijh extant (that is vifible Chrijh Head ■A.nA Body) in the Chrijlian Anti- chrijlian World, there can but One Chrijl be found to be true. Secondly, That Chrijl which M' Cotton profefieth (according to his ConJ'cience) will be He. Thirdly, All fuch Chrijh as are extant, befide M' Cottons, Head and Body, ought impartially to be put to Death, ■d.'ijatfe, counterfeit, blajjhemous, 6cc. Fourthly, Such as embrace his Chrijl, that is, be of his Church and Confcience, are bound (if they once get power in their hands) to purfue with fire and Jword, and to (lied the bloud of all the falfe Chrijh, that is, the feverall forts oi falfe or Anti- chrijiian IVorJhippers. Peace. Oh how ivife and Righteous is the Lord, in letting loofe the Wolfe *and Lyoji [perj'ecutors and Hunters) upon his Sheepe and People, that by their owne painfull fence of fuch bloudie violence and crueltie, he may gracioully purge out the Malignant venemous Humours of fuch fovvle Antichrijlian and bloudie DoBrines ? But to the next, the King of Bohetnia his faying. [189] Whereas it was laid that King of in this Kings Speech M' Cotton had palled by that Bohemia poundatiofi in Grace and Nature, to wit, that Con- ' Jcience ought not to be violated or forced, and that fuch forcing is no other then a Spirituall Rape. M." Cotton replyes. It was not palled by, but pre- The bloody Tenent yet more bloody. 325 " vented in ftating the ^ejiion, where it was faid, It " is not lawfull to Cenfure any, no not for Errour in " Fundamentall Points of DoBrine or Worjhip, till the " Confcience of the offendour be firfl: convinced (out of " the Word of God) of the dangerous Errour of his " way, and then if he will perfift, it is not out of " Confcience, but againft his Confcience, as the Apoftle "fayth, [Tit. 3. 11.) and fo he is not perfecuted for " caufe of Confcience, but for finning againft his " Confcience. Truth. I anfwer, the forcing of a Wotnan, that is, the violent Adling of uncleanneffe upon her bodie spirituali againft her will, we count a Rape : By Proportion Rapes. that is a Spirituall or Soule-rape, which is a forcing of the Confcience of any Perfon, to Afts of Worfhip, which the Scripture entitles by the name of the Marriage bed. Cant. i. This forcing of Confcience was in an high meafure the branded linne of that great typicall Machiavel yeroboa?}i, who made Ifrael to Worjfoip before the Golden Calves: And this is the abominable praBice of the Second Beaft, who compells all to take the Marke of the firft Beajl, and this is the linne of (the myfticall A/nmon) the Princes of Europe, and of the Atitichrifian World, thofe myfticall effeminate Ahabs, who give their power to the Beaf, them- felves (together with that Man of Sinne and Filthi- neffe (the Pope) Practicing moft odious fpirituall uncleanneffe upon the Confciences of the Nations of the Earth. 2. Peace. Deare Truth, who knowes not whofe voyce and Song this is, but that, of all the bloudie 326 The bloody Tenent yet more bloody. All perft- Banners, Gardtners, and moft devounne perfecutors cutoun con- ^y ^ , /iiiiii- oy^ tumelioujly ^"^^ ^^'^t" have Of Ihall legally in way and pretence objca of 'Jujlice, perfecute. [You pretend Conjciencc that agimji y^y jj,^j.g i^^jj. (,Qfj^g J.Q Church becaufc of Confcience, LonJcience.J . , ,,.,,,., y . that lo to Jiveare, /ubftnt, Jubjcrtbe, or confortnc, is againfl: your Confcience, that you are perfecuted for your Confcience, and forced againft your Confcience. Truth. Indeed, what is this before the flaming eyes of Chrijl, but as {Amnon-\\^^ in the type) fome Amnon/v/luftfull Ravijhcr deales [190J with a beautitull rainjhing i^Q„j(ifi^ f^rfj- ufing all fubtlc Arguments and gentle a Type. ' perfivaJioTis, to allure unto their fpirituall Lujt and Filthincjfe, and where the Confcience freely cannot yeeld to fuch Luf and Folly (as Tamar faid to Am- non) then a forcing it by Penalties, Penall Lawes and Statutes ? Yea, what is this but more filthy and abominable then is commonly practiced againft rav- ijhed Wotnen, to wit, a perfwading Confcience that it is obflinate, obftinate againfl: its knowledge, that a man might lawfully have yeelded, that he is con- vinced of the lawfulncfe of the Ati, and therefore may juflly be puniflied for repelling fuch Arguments, and refifling fuch perfwajions againfl the ConviSlion of his owne Confcience. 3. Peace. It is a common ^lejlion, made by mofl, who Ihall be Judge of this ConviBed Confcience ; A ^ery, fliall the lurtfull Ravijher (the Perfecutor) be Judge? ludJe" Will the burning Rage of his Spirituail Filthineffe whether and AntichrijUan Beafialitie caui'e no (baking of the Confcience ^^^\^^ ^f juiUce? And will M' Cotton indeed (except D£ CQ71V t£i ' he fufpend them) have all the Civill Magijlrates, or Civill States, or Generall Affemblies, or Courts of The bloody Tenent yet more bloody. 327 People in the /For/^ (according to their Jeverall Con- Jlitutions) lit Judges o're Cotifcience, to wit, when the poore ravipDed Confciences of Men are convinced. Truth. What is this, but (in truth) to fubmit the Souks and Confciences of the Saints (yea the Con- fcience of the Lord Jefus in them,) unto the World that lyes in wickednelTe (and to the Devill in it) out of which God hath chofen ; but few, that are wife, or that are Great, Rich, or Noble. 4. And to end this PalTage, what is this, but to deftroy that diftindtion of a true and faH'e Confcience, which the holy Spirit exprelfely malceth, telling (2 Theffal. 2. [ 1 1. I 2.]) of Antichrijlians that make Con- fcience oi Lyes, believing them confcientioufy for Truths. What is it now to force a Papiji to Church, but a Rape, a Soule-Rape? he comes to Church, that is, comes to church- that Worjhip, which his Confcience tells him is falfe, ^"/"v?-"""^ and this to fave his Efate, Credit, &c. What is this Jf/J^^"' in a PapiJl, but a yeelding unwillingly to be forcedijhed. and ravijhed? Take an inftance ot holy Cranmer, and many other faith full Witneffes of the truth of fefus, who being forced or ravijloed by terrour of Death, fubfcribed, abjured, went to Maffe, but yet againft their /^V/A and Confciences. In both thefe Injlances of Papiji and Protejiant, M' Cotton muft confelTe [191] a Soule-Ravijhment \ for, the Co«- fcience of a Papiji is not convificed that it is his Dutie to worfhip Go^ by the Englijh common Prayer-Booke, or DireBorie, &c. And the ConJ^ciences of many are not convinced but that it is their linne to come at either the Papijis or common Protejlants Worfloip. So both Papiji and Protejiant are forced and raviihed 328 The bloody Tenent yet more bloody. hy force of Amies, (as a Woman by a Luftfull Rav- ijher) againft their Souks and Conjciences. Peace. Againe, in that King of Bohemia s Speech M' Cotton palled by that moft true and lamentable experience of all Ages, to wit, that perjecution, for caufe of Conjcience, hath ever proved pernicious, and hath been the caufe of great Alterations and changes in States and Kingdotnes. To this M' Cotton replyes, No experience in any Age did ever prove it pernicious to punilh Seducing Apojlates, alter due Conviction of the Errour of their way : And he asks, wherein did the burning of Servetus prove pernicious to Geneva, or the juft Execution of many Popijh Priejls to Queene Elizabeth, or the Englijh State ? Truth. I anfwer, though no Hijlorie did exprelTe what horrible and pernicious niifchiefes the perfecu- ting of the Arians and others cauled in the World: Wars for ygj \^ jj lamentably fufficient to the Point, that all t igton. yj^g^,^ teftilie (and I had almoll: faid all Nations) how pernicious this Dodlrine hath been in railing the devouring flames ot Fire and Sicord, about Hereticks, Apojlates, Idolaters, Blajphemers, &c. Peace. Later Times have rendred the obfervation of that King moll lamentably true, in the many great Dejolations, in Germany, Poland, Hungaria, Tranfilvania, ^Bohemia, France, Englatid, Scotland, Ireland, Low Countries (not to fpeake of the mighty warres between thole dreadfull Monarchies of the Turkes and Perjians, and other Nations) to the Flames whereof although other caules have inter- mingled, the Matters of Herejie, BlaJ'phemie, Idola- trie, &c. have been the chiefeft fparkes and Bellowes. The bloody Tenent yet more bloody. 329 Truth. It is true (as M' Cotton fayth,) it hath pleafed the God of Heaven to fpare fome particular places, and to preferve wonderfully for his Name and Mercy fake, Geneva, England, Sec. &c. When they have been bejieged and invaded: Yet M' Cotton confelfeth, that Queene Elizabeth by that courfe had like to have fired the Cbrijlian World in Combufiion, which though it [192] pleafed God to prevent, yet Thebloudie later times have (liewen how pernicious this DoBrine Jf"^"f hath proved unto Etigland, Scotland, Ireland, &c. in blithe the (laughter of fo many hundreth thoufand Papijiskloud of and Protejlants, upon the very point (principally) ofproteft'^'' Herejie, Idolatrie, &c. ants lately Peace. To end this Chapter : To that obfervation/*'^'- that Perfecution for caufe of Confcience was pradticed mofl: in England, and fuch places where Poperie reignes, implying that fuch pradlices proceed from the great Whore, and her Daughters : M' Cotton replyes, it is no marvaile he palTed by this obfervation in the Kings fpeech, for it was not the Speech of the King, but of the Prifoner, and it was not the perfe- cuting of Antichrijlians, but of Nicknamed Pur it ants, and of them too without Conviction of the Errour of their way : He addeth that he could never fee " Warrant to call that Church an Whore, that wor- " (hipped the true God onely in the name of ye/us, " and depended on him alone for Righteoufnejfe and " Salvation, and that it is (at leaft) a bafe part of a " childe to call his Mother whore, who bred him and " bred him to know no other Father, but her lawfull " Hujband the Lord Jefus Chriji ' The Powring out of the Seven Vials, i^c. p. 7. See Pui. Narr. Club, iii. 189. 42 33° The bloody Tenent yet more bloody. Thejirong- eft Arme i^ fword the ordina- rie Judge of the Con- virion of Confcienee. Truth. Whether the Obfemation was the Kings, or the Prifoners, yet it was palled by : And if thofe Puritants or Protcjiants perfecuted, were not con- vinced, Himfelfe (as he here fayth) never faw War- rant, that is, was convinced, for to call fuch a Church as he here defcribeth, an Whore, yet not a few of his oppojites will fay, and that aloud, that He and they were or might have been convinced, what ever He or they themfelves thought. The truth is, the carnall Sword is commonly the Judge of the convic- tion or objlinacie of all fuppofed Heretic ks. Hence the faithful] Witnejfes of Chrijl, Cranmer, Ridley, Latimer, had not a word to fay in the Dijputations at Oxford:' Hence the Non-conformijls were cryed out as obftinate Men, abundantly convinced by the Writings of Whitgift and others : And io in the Con- ference before King James at Hampton Court, &c/ But concerning the Church ot England, whether a daughter or no of the Great (Vhore of Rome, It is ' A Dilputation was held at Oxford, April 1 6, 1 8, 1)54, *"'^ Cranmer, Rid- ley and Latimer, were by warrant of Queen Mary removed from the Tower to Oxford to defend the doftrine of the Reformers. Fox reports it in full. Book of Martyrs, iii. 36-70. ' The Conference was held at Hamp- ton Court, January 14, 16, 18, 1604. Only four Puritan minillers appeared againll the King, nine bilhops and as many more dignitaries of the church. The King clofed it, faving, "I will have none of this arguing. Therefore let them conform, and that quickly too, or they (hall hear of it The bilhops will give them fome time, but if they are of an obilinate and turbulent fpirit, I will have them enforced into conformity." Neal, HiJ}. of Puritans, i. 233. Says Mr. Hallam, " In the accounts that we read of this meeting we are alternatelv ftruck with wonder at the indecent and partial behaviour of the King, and at the abjeft bafeness of the bilhops, mixed, according to the cullom of fervile natures, with infolence toward their opponents. It was eafy for a mon- arch and eighteen churchmen to claim the viftorv, be the merits of their dif- pute what thev might, over four abalhed and intimidated adverlaries." Conjl. Hif- tory, 173. The Bloody Tenent yet more bloody. 331 not here feafonable to repeate what the Witnejfes oiTouching Chrijl to Bonds, Banijhments, and Death (whom ^\ii church Cotton here calls the rigid Seperation) have alledgedo/Eng- in this cafe. I thinke it here fufficient to lay two'^"'^" [193] things. Firft, M"^ Cotton himfelfe is thought to believe that it is not a profejjion of words contain- ing vs\z.r\y fundament all DoBrines that makes a people a true Church, who profeffing to know God, yet in ReaU de- workes deny him; notwithftanding that amongft'^j'"^. ''^'' them by Gods gracious Difpenfation much good ^'^'^y ^L^^'J ^r ^' be wrought by many. Chrift 2. M' Cotton himfelfe will not fay that ever Chrijl^''^'^^- Jejus was married to a Nationall Church, which all men know the Church of England ever was, and M"' Cotton elfewhere acknowledgeth (as Nationall) to be none of Chrijis, but onely Churches Congregationall. Exam : of Chap. 60. Concerning the Romane Em- perours, which did or did not perfecute. P^^c^.^ 7' A THereas it was anfwered, that Godly V V Perfons (as fome Godly Emperours) might doe evill, to wit, in perfecuting : And ungodly Emperours in not perfecuting, might doe well, &c. M' Cotton replyes, This begs the ^ejlion, to fay that Kings alledged by the Prtfoner did that which was good, but Kings alledged by M' Cotton (though better perfons) did that which was Evill. Truth. I think M' Cotton miftakes the poore Prif- oner if he conceives him to have argued from the 332 The bloody Tenent yet more bloody. Number, or (by way of comparifon) the ^ialitie or Goodnejfe of the Kings. I am fure he miftaketh the Difculler, who argues neither from their Perfons, nor Number, nor PraSlices, but from the ivaight of their Speeches, qualified onely with the con/ideration of their State: Their Speeches M' Cotton palTed by, but now hath waighed, though not fo fuliy as it may pleafe God to caufe Himfelfe, or others to doe hereafter. Peace. I conceive it to be a further millake, to thinke the Difculfer accounted the Perfons alledged by M' Cotton better Perfons then thofe alledged by the Prifoner. Truth. The DifculTer compared them not, but defired that their Speeches and Arguments might have their juft and due ivaight, and then I believe it will be found, not a begging, but a winning of the ^efion, even from the Tejlimonic of fome Kings themfelves. 194] Chap. 61. replying to Chap. 64. Examined. P^^zcf.TN this Chapter God is pleafed to leave M' X Cotton to fall into two Evills, then which (ordinarily) greater cannot be among the fonnes of Men: I fpeake not of the Aggravations of malice and objlinacie, which I hope the moft gracious Lord will keepe him from, but of \\\it finnes themfelves in themfelves : The One is hionltrous Blafphemie and abominable profanation of the mort: holy Name of his moft High and holy Maker, Sec. The fecond The bloody Tenent yet more bloody. 333 extreameft Crueltie and Tyrannie againft Men his fellow Creatures. For the firft, after a new refined fajhion and drels. Two high he proie6ls how to turne this whole Dunghill of the 1''^''fs''/f- corrupt and rotten yvorld, into a molt Iweet and yr^.- 1^ againft grant Gardeti of the Church, or Dove of Chrijl. M' Cot- For the fecond, he contents not Himfelfe with""" the Sever it ie and Crueltie of former times exercifed by the Emperours profeffing the Name of Chrijl, againft fuch, whom they reputed Hereticks, but blames them for applying too favourable and gentle Medicines of Exile and Baniflmient, and in plaine tearmes he fayth, It had been better they had put them to death. Truth. Your obfervation (fweet Peace) is full of pietie and Mercy: It is moft true, that a private opinion, or an AB of AntichriJlianiJ}?ie and Idolatrie, like a dead flie, may caufe a fweet pot of Chrijlian Oyntment, to yeeld a Jlincking favour, but fuch a Do£lrine, of fuch a generall Nature and extent, as reaches, to all men, to all the World (in my appre- henlion) fhould caufe Men to feare and tremble at fuch Rocks, againft which fuch Gallant vejfels may Jlrike, and fpUt, if the moft holy and jealous God, be pleafed a little to withdraw his holy hand from the fleering of them. Peace. Let me (Deare Truth) fumme up the Heads, to which I fhall requeft your Conjideration. It is true (fayth M' Cotton) when God advanced Conjlantine and other Chrijlian Emperours to fit on Touching the Throne, the Church foone became a Wildernejfe, ^'^„/^^_ " and he alfo feemeth to confent that the unknowing femurs 334 T^he bloody Tenent yet more bloody. praliices in Relig- ious Af- faires. " zeale of Conjlantine and other good Emperours did " more hurt to Chrijiianitie, then the raging fury of 195] " bloudie Neroes : But withall he addeth that " their unknowing zeale did not lye in punifhing noto- " rious Hereticks, Seducers, &c. And he fayth, that " the Church never had hurt by fuch punijJiments. He " affirmeth that it is no Sollecijme in Religion for the " whole World to become Chrijtian : that the World " became Antichrijlian by the tolleration of Princes, " and their advancing of Church affaires, together "with the unwatchfullnejfe of fuch being advanced: " that if the World had renounced Paganijme, and " profeffed Chriji to be the Sonne of God, but yet " had been kept from the Fellowjhip of the Church " till they had approved their profeffion by a fincere " converjation, it had been no Sollecifme, &c. Further, He fayth, the Chrijlian Emperours did " permit Hereticks to live in the field of the World, " that they feldome or never put them to Death for '■^ hereticall pravitie (though it had been better (fayth "he) they had fo done with /owe' ot them, but onely " expelled them from populous Cities and Countries, " where the Gangrene might fpread, &c. Truth. You have well fummd up {Sweet Peace) I fhall briefly touch thefe Heads, with Gods alHlfance ; and firft concerning the zeale of the Komane Emper- ours. It is confeft by M' Cotton, that upon the good an oofet ^ffip^f-Q^f^ comiup; to the Throne, the Church foone Sunjhines. became a Wilderneffe, and that was a greater hurt and mifchiefe then ever befell the Saints and Churches under the fierie perfecution of the moft bloudie Neroes ; furely fuch zeale that brought forth (nch fruit to ChriJ- Chrijls Garden gaines by violent Stormes, 'The bloody Tenent yet tnore bloody. 335 tianitie might feeme juftly to be fufpedted not to be kindled from Heaven, but from Men. 2. It feemes not reafoyiable to the weakeft under- ftanding, nor fuitable to the wifdome and conftant The Ro- care and love of Chri/i Jefus to his Wife and Spoufe"""" ^"'- in his abfence, that the Romatie Etiiperours rtiould be fuch Godly Perfons, and that alfo neither by Chrijl "Jefus nor his Apojlles or Mejfengers the leaft word (hould be directed to them, when, as yet, they were extant, in Chrijls and his Mejfengers times ; and (by the bloudie Tenent) muft be fuppofed invefted with fo high a calling too, fo high a worke and dutie, as higher is not to be performed in the whole World (and that Rx Officio) to wit, the EJlablijhijig, Governing, Re- forming, &c. the Church, the Spoufe, and Kingdome of Chrijl yefus. 196] Peace. 2. The Church and Servants of Chrijl had great hurt (notwithftanding M' Co//o«j- contrary rA^ Arri- beliefe) by the Emperours perfecuting, ot whom they *"5 Z'''/^- • J ^ I ^- II .1 ■ .U . .U /f ■ ^ cuted and judged bereticall, partly in that the Arrians ^^'^^ per/ecut- hardned by their fujfe rings, and Arriamjme increafeding. by the Juff'erings of the profejfours of it; as alfo that the Chrijlians were more feverely perfecuted (as hath often alfo come to palTe (in the Interchanges between the Papijl and the Protejlant) when the Arrians came to weare the Sword, and the Orthodox Chrif- tians were under Hatches. Truth. 3. But that the whole World that wonders after and worlhippeth the Beajt, (hould yet poffibly be of the fmall Number, that follow the Latnbe, and ftand oppofite to the Beajl, on her, that follow the Lambe, and ftand oppolite to the Beaji, on Mount 336 The bloody Tenent yet more bloody. Zion: That the World upon whom the vialls of plagues and vengeance are to be powred according to the infallible Prophecies (not to fpeak. of the World The great from Other Scriptures) that this whole World (I fay) between" Aiould be brought into fuch an Onenes with Chrijl this World y ejus, feemes fo crolfe to the futidamentall Enmitie andChriji.^^^^^^Q^ Qljfljls Seede ^iVi^ the Serpents, to tht privil- edges of the Saints, to the puritie of Chrijl, to the Jlreame of Scripture, and in particular to the fweete laft Will and Ttjlament of the Lord Jefus, and the nature of his particular Flocks, &c. That I cannot wonder fufficiently, how any man proteffing but a fmall Knowledge of the Myjleries and Kingdome of Chrijl Jefus, fliould be fo vailed, fo obfcured, fo to write of the flate of Chrijls Church and the World, as M' Cotton doth ? Peace. Chrijl J ejus (Blelfed Truth) gave not thankes to his moll holy, moll: wife Father in vaine, for hiding from Wife and Prudent, and opening to Babes and Sucklings. Truth. 4. But further. Such a Converlion of Peo- tianitie p^^ from Idolatrie to Chrijlianitie, as fits them to be jlrange profejfours ot the Sonne of God, but yet not fits them Chriii ^'°^ ^^^ Fellowjhip of Chrijlians in Church State, I finde not in the Tejlatnent of Chrijl "Jejus. Surely the Converjion of the T hejfalonians was not fuch, 2 [ 1 ] Thejf. I. [9.] Who turned not onely from Idolls, but to ferve the living and true God, which fervice of God in Chrijl no Soule uprightly in love with Chrijl yejus, but (in its meafure) longs after, as vehemently and cordially as ever chajl Spoufe after her. deareft earthly Hujbands prefence and Enjoyment, Cant. \. &3-^ 5- The bloody Tenent yet more bloody. 337 Peace. Gods Spirit (in yohn) defcribes one Differ- ence, &c. [ 1 97] between the true Spirit and Pro- fejfours, and ihe falfe, to wit, that fuch as acknowl- edge (that is truely as I conceive) Chrijl Jefus to become in the flefh, are borne of God. Truth. Yea therefore confequently fuch a Spirit cannot be of Jefus, that makes fuch a profeffion oi Antuhrif- Chrill yefus as the Devills themfelves may make, '""' ^*'''/- and (even for want of Regeneration and Perfonall Grace,) the profejfours are not fit for the Fellowfhip of the true Chrijiian Worjhip, and Worjhippers. 5. But laftly, if M' Cotton, or any of his bloudie 'Judgement woare the Imperiall Crowne of the Worlds Majejtie, w\\ditjlaughters (hall we imagine the World (hould heare and feele ? Whether would i\xc\i jierie zeale tranfport Men? Yea what an Earthly Dunghill Religion and Worjhip ihould the moil High God be ferved with, fit onely for the Dunghill Gods and God- dejfes, whom all AJia (as the Towne-clarke fpeakes) and the /^or/rf' worlhippeth. [Acts 19. 27.] Peace. If the Report of M' Cottons interpreting that Scripture of Serving God with all our Might, Thebloudie &c. be true, to wit, of employinp; our Civill Armes T^"^"' and torces to the utmoit, and that agamit oihtr u„jj^grfa!t Peoples profeliing Idolatrie and Antichrijiianifme : Conquejl of His Conjcience (as I conceive) muft needs force on'^^^^^"^ and prelfe after, an univerfall Conqueji of all Con- fciences, and under that (like thofe bloudie Spaniards, Turkes and Popes) lay under that /aire cloake, the Rule and Dominion over all the Nations of the Earth. Truth. But may not M' Cotton better liften to the ^f^'^^/^^J' voyce of the Lord Jefus, faying to him and fuch oiits colours. +3 338 The bloody Tenent yet more bloody. his bloudie Tenent, You know not of what Spirit you are of: Were the Etfiperours too favourable (as M"' Cotton fayth) in but Banifiing? How keene a Sword would M'' Cotton draw againft fo many Millions of Gangreene Souks throughout the Turkijl:) and the Popijh World? Peace. Oh, how farre different would M"^ Cottons Sword be from the Sword of the Spirit of God, pro- ceeding from the Mouth of Chrijl Jejus, yet (harpe enough with two edges, piercing between Soule and Spirit, &c. Truth. Yea how farre different from the Meeke Spirit of the Y^ambe of God, who came not to de- ftroy Mens lives, but to fave them, yea how different from the former ftieeke and noted gentle [ i 98] Tem- per of M'' Cottons own Spirit, now over - heat and enflamed by his umnercifull and bloudie Tenent ? Exam: of Chap. 62. replying to Chap. 65. Peace. \T\T Wen M' Cotton was juftly obferved to V V ufe the Language of Lyon-\ik& per- fecution in thefe words, " [More and greater Princes " then thefe you mention have not tollerated Here- " ticks and Schifmaticks, notwithftanding their pre- " tence of Conjcience, and arrogating the Crowne of " Martyrdome to their fuffrings] He defendeth fuch Language by the Scripture Freedome in fuch Tearmes againft Sinners, which fayth he, the Difcuffer acknowl- edgeth. The bloody Tenent yet more bloody. 339 Truth. In holy Scripture are many Exprejions full No Booke of Holinejfe, Gravitie, Love, Meeknejfe, &c. which yet*"" ^'''''"g are wrefted by us poore Men to unholy and unchrijiian ahu/d as E?ids and purpofes. How many wofully pervert many thi holy grave and heavenly Pajfages and ExpreJJtons of holy %^'l'l^ Scripture to bafe and filthy yeajiing? How many^r^^/ from iomejharp Exprejions of Chriji J ejus and Paul^°^ ''• (in cafes) take licence to r«//i? and call Men all to naught, in Wrath, Revenge, and Pajjion ? And how many out ot />r/rf(? and falfe zeale trampling upon the Heads and Confciences of all Men, are ready (not in an holy Meeke and Chrijiian way but) in a Phari- faicall, Bijhop- like znA Pope- like wdij, to roare and T"*^ ian- thunder out againft Gods meekeli Servants the odious ^""^^ "/ tearmes of Hereticks, Scbifmaticks, Blafphemers, Se- (gun. ducers, &c. Which tearmes though uled in holy Scripture, yet never in fuch a way, as cominonly and conjiantly the bloudie and perfecuting expreffe them- felves in. Peace. But what or whom meanes M' Cotton in this pajfage, what Language have they learned, who in point of worjlnp have left Z/o«, but not the G^/fJ and Suburbes of Babylon, for they fet up Bull-warkes of Impunitie to fecure them. Truth. Surely M' Cotton knowes that none that plead againft the Civill Power and Weapons in ;5/!>/r- ituall Matters, but they alfo maintaine, that, there ought to be in vigorous ul'e the Spirituall and two edged Sword that comes forth of Chrijls Mouth (not for the Impunitie but) for the Ruine and DeJlruBion of all Babe I Is Brats and Abominations. 199] Peace. M' Cotton fpends many lines, and quotes 34© The bloody Tenent yet more bloody. Aujlin to prove, that 'Julians End of tollerating Here- Jie to grow, was to choake ChrijVtanitie. Julian bis Truth. What ever were 'Julians End, yet I deny Tollera- jj^^j Tolkration ot the weedes.of Herejie and blaf- phemous Religion ( PaganiJJ.\ Turkijh, Jeivijl?, Popijli) in the held of the Ci'vill State and World, hath power to choake the vitalls of Chrijlianitie in the Garden or Bodie the Church of Chrijt J ejus. Touching And concerning InJ'eBion, It is to be obferved that ^"f^^'^" "-f -whtn the holy Scriptures fpeakes by the Similitudes trine, i^c. of Leaven, Gangrene, or Poyjhnfull iveedes, of Wolves, ox Jcabbed Jheepe, &c. it is commonly with refpeft to fuch Evills got in among the Saints and Churches, the Flocks and Gardens of Chriji, where fuch Leaven, weedes, &c. tollerated may fpread and infed: : But what is this to the Lyons, Beares, or Wolves, not to be fuftered in the WilderneJJ'e, or Swine, or Dogs, in the common high wayes ; or iveedes in the Common or Forejl, which all may be, and yet the Garden, Body, and Flock of Chriji be pure and fafe from fuch InfeBion. Peace. One pajfage more is very Confiderable. In former DiJcourJe2ihout the Tares M' Cotto?i was large in proving the per mij/ion of ii-eedes, even in the Church of Chriji, and that untill Chrijis Camming, and that after they be difcovered to be Hypocrites. Hypocrites Truth. O what a Dijlance is between that DoBrine tollerated and this here ? There the T'^rt'j muft not be touched 'church ^" ^^^ Garden ot the Church, here they mull not be ia/ »»/ /// fulfred abroad in the field of the World, for feare of the World, choaking the good plants in the Garden of C/6r^/. Who can finde out how thefe DoSirines fuit with Godlinejfe, with ReaJ'on, or Themfehes ? The bloody Tenent yet more bloody. 341 Peace. But now you fpeake oifuiting: It is (fayth M' Cotton) (for a clofe) a plaine ContradiBion of the DifcufTers former Speech to fay, that perfecuting of others was a meanes of choaking Chrijlianitie, whereas he had faid, that Conjiantines unknowing zeale did more hurt to Chrijis Kingdome, then the raging furie of the mofl bloudie Neroes. Truth. Let the words be well weighed, and no fuch Affirmation will be found : The words are ; " [It was not when Chrijiians lodged in cold Prifons, "but in Doivne Beds of Eaje, and [200] perfecuted "others.] The Difculfer n\2iA.c not perfecution to be a meanes of choaking Chrijlianitie, but attributes the LoJJe of Chrijiians Lije and Love, to thofe Beds of their abufed Sweet e projperitie. 2. If he had made perfecution a meanes to choake Chrijlianitie, it had been the perjecution of Chrijiians among ThemJ^ehes, and not \\\& perjecution oiWon^it. Neroes : Which yet if it had been fo, it might yet be no ContradiSlion, for Neroes perjecution might doe hurt, although Conjiantines unknowing zeale might doe much more. Exam: (?/' Chap. 63. replying to Chap. 66. P^tfre.lV/T After Cotton here being underftood to iW. fmile on Q^ Elizabeth for perfecuting the Papijls, and to frowne on K: 'James for perfe- cuting the (fo named) Puritans, he denies neither, but infifts onely upon the Number, that as many and 342 The bloody Tenent yet more bloody. as great Princes are againft Tolleration as for it, and in particular Q^ Elizabeth and K: James. Truth. I fay (as before) I iliould never ufe an Argument from the Number of Princes (no more then from the Number of any other men) for any truth of Chrijl Jefus: Who as he was not pleafed himfelfe to be borne of \.\\^ Jons of Nobles, fo hath he not chofen many Nobles and Wife men of this World to be borne of him : Yet 2. If that be his Argument, he hath not fatisfied, in naming thefe two, lor more were named by the Prijoner, and be- lides one of thefe Witnejj'es, K: James abundantly declared himfelfe, not onely againft perfecuting of Papijls, but againft all perfecution in generall, what ever otherwife or afterwards his practices were againft fome Perfons, as M' Cotton too truely alledgeth. Touching Truth. In the next PaJJage the Difculfer having the Perfe- objedted that both Q: Elizabeth and K: James did cution of ■' ^ ,. ^^ , . _ ,, . ^. K: James periecute according to then- Lonjctences, and arguing and i^ why ftiould the one (namely) K: James be more '" ^' 'blamed for perfecuting according to his Confcience, then Q^ Elizabeth ior perfecuting according to hers: M' Cotton diftinguiftieth of Confciences : The ^eenes fayth he, was rightly informed, but the Kings was not. When it was replyed, [201 ] that either K: James, and fuch Princes, whofe Confciences (according to M' Cot- tons Confcience) are ill informed, muft aft according to their Confciences, or elle they want the Salifica- tion and Fitnes for (\ic\\ places : M' Cotton anfwers two Things. Firft, that fuch Salifications are not Effentiall, but Integrall. The bloody Tenent yet more bloody. 343 Secondly, That fuch Princes muft forbeare all Civill Cenfures in ?}iatters of Religion untill they be better informed. Truth. It is moft true as M'' Cotton fayth, if we fpeake of the right of SucceJ/ion, a childe may be a Lawfull King (as K. 'James himfelfe was being but a yeare old)' But if we fpeake of the Salifications of the tninde, by which a King is enabled to rule his State (as is fuppofed Eccle/iajlicall znA Civill, and to judge under Chrifi Jejus in all Caufes Ecclefiafiicall as well as Civill : Surely, he that knowes not which is the true Church, true Minifirie, true Ordinances ; yea and perjecutes the true Church, Minifirie, and Worjhip, what ever his Salifications be tor the Gov- Touching ernment of the Civill State, yet can it never be made'*^ ^"''^'' good that he is furnifhed with any Kjfientiall S'^^lfi- Princes, cation for the Spirituall Adtiiiniilration, any more then He that undertakes to be a Guide, and yet is blinde, and never fet foote in the way, and knowes not the true from xht falfie : Or to be a Captaine Generall, ^ yea or but a Shepheard, &c. 2. Befide, Chrifi Jefius never calld any perfon to any Employment of his, to any Worke, whom he inables not in a Meafiure pro- portionably, &c. Peace. In fuch cafes (fayth M'' Cotton) Princes are called to fiufipend and forbeare all Execution of Civill Cenfiures in the matters of Religion, till they be better informed, leaft they doe perfiecute the Son of G^;^ in ftead of the Son of Perdition. ' James was born June 19, 1566. His crowned at Sterling, July 29, as James mother having been taken captive June VI., of Scotland, being but little more 16, I 567, was forced to relign her crown than a year old. Hume, Hijlory, v. 1 27. in favor of her fon, July 24; and he was Froude, Hiftory of England, ix. 142. 344 'T^^^ bloody Tenent yet more bloody. Truth. I anfwer : Firft, Then M' Cotton hath cut off K: James from adling, though fo long efteemed and fvvorne Supreame in all Caufes Ecclefiafticall. Touching Secondly, I aske, how many (hall forbeare, and Magif- fjQ^ long, for evident then it is that moft (beyond all pending comparifon) of all the Pr/«f^j and Magijlrates in the fromaaing World, muft not meddle with t\\\s pretended chiefe part '"rRcT- °^ ^^^^'' ^^^^^ ^"^ Office, and that (if they convert ion. not) for the whole Coiirfe and Race of their Life: In particular, that no Pagan Magi/irate (of all the ten thoufands [202] in the World, no Perjian, Turk- ijh, Popijh, nor Protejiant (if Prelaticall or Presbyte- rian,) ought to exercife any of this High and Glorious Power, but onely fuch Princes and Magijlrates as are of M' Cottons Confcience ; for otherwife what Prince in the world more learned King in his time then King "James, yet was not he ot M'' Cottons Confcience. Monjirous Peace. Ht-aiTe. Truth : T\\t fall oi this partialitieis partialitie. ^^ apparent, and withall fo fowle, that I thinke it . impoffible, but ere long it muft needs be condemned by Men on Earth, as doubtlefs it is abhord by the moft holy and impartiall God, and his holy Angells in Heaven: Upon this occafion I call to minde that famous A£l of the fo greatly renowned Conjlantine, who in his firft wearing of the Diademe, put forth tines ^"' 1^^'' Colleauge Licinius concurring alfo) a famous Edia. and moft folemne Charter and EdiSl, that no man throughout the whole Empire ftiould be conftrained in his Religion. Truth. M'' Cotton (according to his provifo 0I fuf- penfon) muft doubtles applaud Conjlantine for this his •Forbearance untill he were better informed, whereas The bloody Tenent yet more bloody. 345 afterward his EdiSls againft Arrius and Arrianifme, teftifie his pradiice to the contrary. But he that fhall reade ferioully in Gods prejhice that firft KdiSi of Conjiantine and Licinius, will there finde Conjlan- tine to ule fuch Arguments, as might for ever have caufed him to have forbore perfecution, to have flill fufpended, to have gratified the SubjeBs of all his Et?ipire with Liberitie and Freedome in the Point of IVorJhip and Religion.' But I will End this PalTage with this ^erie ; If Chrijl Jejus have left fuch Power with the Civill Foule im- Rulers of the World, Kingdomes, and Countries, of orP"'^"""^ for the EJiabliJhing, Governing, and Reforming his chriji Church, what is become of his Care and Love, Wif- J^fi^- dome and Faithfulnejfe, fince in all Ages (fince he left the Earth) for the generall, beyond all exception, he hath left her deftitute of fuch qualified Princes and Governours, and in the Courfe of his Providence fur- nifhed her with fuch, whom he knew would be, and all men finde as fit, as Wolves to protedt and feede his Sheepe and People. ' Reference is made in note p. 6. supra, to the edift of toleration iflued by Conftantine and Licinius in 312. This recognized " univerfal and uncon- ditional freedom and liberty of con- fcience." But a dozen years later, after the council of Nice, he ilTued an edift " in which he places Arius in the fame 44 clafs with Porphyry, the antagonift of Chriftianity, orders their writings to be burned, no penalty of death even being threatened againll thofe who (hould be detefted in any clandeftine attempt to preferve thefe writings." Neander, Church Hift., ii. 13. 378. ^46 T^he bloody Tenent yet more bloody. 203] Exam : of Chap. 64. replying to Chap. 67. Peace.^T^TWen it was queftioned, what good to V V the Souks or Bodies of their SubjeEls did thofe Princes bring in perfecuting ! M"" Cotton produceth a good fivefold that is brought to Princes and SubjeSls by the due punijljment of Apojlates, Se- ducers, Idolaters, and Blajphemers. Truth. Let all that feare God and M' Cotton him- felfe be perfwaded to obferve, whether under ^x'ifaire cloake of punifhing thefe and thefe Jpirituall finners, he maintaine not ftrongly (what elfewhere he de- nies) to wit, Perfecution for caufe of Confcience. But we know the Evajion. It is not for Apojlatiz- ing, /educing out of Confcience, but after ConviSlion, again ft their Confcience, &c. Unchrif- Peace. You have before fatisfied me (befides other tian Tri- Pajf'ages) with this one, that to this End of difcern- ing the poore Hereticks finning againft his Confcience, the Civill State, the Earth, the World muft neceffa- rily Erecft its Tribunall, to judge not onely Civill Things, but even the Heart and Confcience alfo ; but now to M"' Cottons five-fold good. Firft (fayth he) it puts away Evill from the Peo- ple, by cutting off a Gangrene which would fpread to further ungodlineffe, Deut. 13. 5. 2 Tim. 2. 1.6. 7. 13. Dent. 13. Truth. I anfwer, thefe Scriptures (though pure 5. & 2 and holy in their places, yet) are here coupled to- leT'i/' g^t^her as Linfey, Wollfey, contrary to the Law. ch'riftianly Deut. 1 3. which concems the typicall Nationall conjoyned. Church, ufing National I & temporall H'eapons : The The bloody Tenent yet more bloody. 347 2 Tim. 2. concernes the Particular Congregations or Churches of Chrijlians, uling onely the Sword of Gods Spirit, the Word of GW, &c. Beiide, Deut. 1 3. concerned fuch a People whom the Lord brought forth of Mgypt with Miracles, into Canaan, &c. Let any fuch People be now produced, excepting the Chrijlian (particular) Churches. Why dpth M' Cotton then alledge this Scripture fo fre- quently, and in thefe five Reajons brings two from hence ; This the Jirjl ; and the Third, to wit, that all the People may heare and feare, &c. which is alone made good in the Antitype or Chrijlian Church; according to that i Tim. 5. 20. Rebuke them that linne openly, that others may learne to feare. 204] 2. Peace. M"^ Cotton mentioneth a fecond good, which is driving away Wolves from worrying and Jcattering the Sheepe of Chrijl. Truth. This was largely anfwered in difcourfing the nature of myjiicall ox fpirituall Wolves, upon that very place which he quotes, AEls 20.' From whence it may evidently appeare that from the literall urging of fuch myjiicall Scriptures, all Peoples and Nations are enforced (and that ConJ'cientiouJly) like Wolves and Lyons to teare and devoure each other. 3. Peace. M' Cotton addes, that Punijhments are wholejome Medicines to I'uch as are curable of fuch Evills, Xach. 13. 4, 5, 6. Truth. I anfwer ; All the holy Appointments of God are mofl powerfull (in their feverall refped:ive feaj'ons, and manner of Dijpenjations, to his owne moft holy Ends and purpoj'es, &c. The Materiall ' Bloudy Tenent, 67, Pub. Narr. Club, iii. 141. 348 The bloody Tenent yet more bloody. Nationall Sivord in the Nationall Church of Ifrael before Chrijl : and the Spirituall Sword, in the Jplr- ituall and Chrijiian Church iince his comniing to abolifli thokjhadowes. As it was therefore in vaine to have cut off or Touching Excotfimunicated fpiritually in that Nationall State: Excom- gQ jg jf |j^ vaine to ufe the materiall or carnall Sword in Ifrael. i" the Jpirituall. Wherefore (according to this plage of Zach.) a true penitent will bleffe God for the JVounds of Friends and Lovers (faithfull and fliarpe dealing) and for Deliverance from the Kijfe of deceitful flat- terie : But what is this to prove (that which is fo much denied) to wit, Corporal I Death or JVounds now to be inflidled upon falje Teachers in thefe times of the Gofpel, and that in all parts and Nations of the World. 4. Peace. The punijhfjient, fayth M' Cotton, exe- cuted M^onfalfe Prophets -^iViA J educing Teachers, doe bring downe Showres of Gods bleffing upon the Civ- ill State, I King. 18. 40, 41. Anf: Truth. If that Nationall State of Ifrael, and that Nationall or Corporeall killing of fo many hundreth falfe Prophets, and that literall drouth and literall Jhowres of Raine and plentie w eve figures of no other Prophets znAJlaughters, drouth and Jhowers, but liter- all, materiall, and corporeall, (now lince the Body and Subjlance Chriji J ejus is come) : What (hould hinder but that thofe Priejis of Ifrael, and Sacrifices, and Temple, and Nationall Church Ihould all be in force, for our Iniitation, literally, the one as well as the other } 205] Peace. I cannot poflibly conceive but that (all The bloody Tenent yet more bloody. 349 being of the fame Nature,) the one is Typicall as well as the other, and that they mufl: flourifh and be glorious (as Gods Ordinances^ or vanijh and difappeare (giving place to brighter difpenfations) at the ariling of Chrijl Jejus the Son of RighteoiiJheJJ'e. Truth. Yience fa Ife Apojiles, falje Teachers, falj'e Spirituall Prophets, are Spiritually cut off. Revel. 2. [2.] i'?^\..^^'f"f' 2. [ 1 .] Gal. 4. [ 1 . 9.] h-nAjpirituall Jhowres of Blef- the Ami" Jings defcend upon the IJrael oi God; for although O/'" "/ corporeall Bleffings of Food and Raiment and plentie,^Z^°^''^^ are Gods blellings, yet principally under the Gojpel chrijl. God blelleth his Ifrael, the Antitype wixhjpirituall Bleffngs, Eph. i. [3.] HouJ'es, Lands, Fathers, Mothers, Children, &c. with perfecution, Mark. 10. [29. 30.] Peace. Me thinks (Deare Truth) If Chrijl "Jejus Creat had appointed inch, punijhments, fuch executiotis, \\t- "''^''/s^' erall, in the Chrijlian Church, he would alfo ^'^'^^"cl"rin '" appointed Offices and Officers fuitable and proper iox Jefus. fuch E?ids and purpojes, fuch punijhments, fuch execu- tions. Truth. It cannot otherwife with Reafon and cotn- if avUi mon prudence be fuppofed, but that, if Chrijl yej'usf""'^' had appointed (which we finde not in his holy TeJ'- fph-ituaii tament) holy 2iV\^i^ Chrijlian Magijlrates for thofe great #'''"'^^ •" decrees 2iV\Aj'entences, wee fliould alfo have read ot ^'^^ belnfluied holy Conjlables, holy Sergeants, holy Prijhis, holy by holy Stocks, holy Whipping Pojls, holy Gibbets, ana holy^^^J^ ^'^'"'Z- Tyburnes ; together alfo with holy Hatigmen, the. jj^uments fpirituall Injlruments and Officers of Chrijl J ejus, for""'^ Offi- the Executions of his holy puniflmients upon Apof- "'''' tates. Heretic ks, Blajphemers, Idolaters, Seducers, &cc. 5. Peace. Gods Jujlice (fayth M' Cotton) is hon- 35° The bloody Tenent yet more bloody. A true Chrift, a true Sword ; a falfe Chriji, a falfe Sword. oured in the Execution of fuch 'Judgements, Revel. 1 6. 5, 6. I. Truth. I have (to my underftanding) tormerly iliewed M' Cottons mirtake in his expounding of this third Violl, and have prefented an Expq/ition more agreeable with the f cope of this Prophecie. Peace. 2. God was honoured in all his Judgements which the Tyrants of the World have executed, (the Babylonian, Perjian, Grecian, Romane) yet not by way of \^aw and Ordinance, but in the way of his holy providence and juft per?niJ/ion. 3. Truth. Yea the Witnelfes of Jejus, by the two -edged Sword of God in their Mouths, execute Gods Judgments, to the vindicating [206] of Gods Glory, and their Innocencie, (Revel. 11.) although they ufed no carnall Weapons. 4. The holy Name of God is much difloonourea and prophaned, when the hiventions of Men are fet up, againft his holy Appointments, and when the Sword oi Steele [m J'pirituall cafes) is drawen in ftead of the. fpirituall Sword, proceeding out of the Mouth of Chrijl J ejus in hix's, Jervants Tejiimonie. All fuch worlhip, is but vaine or idle worihip [Mark 7. [7. J) and fuch is the carnall Sword and Executions of it. Peace. Whereas it was obferved, that M' Cotton acknowledged that Queene Elizabeth had well neere fired all Europe, by fuch Executions, M' Cotton anfwers, Go^ bore witnefle to his Truth in Deliverance : And when it was replyed, that Succejfe doth not prove caujes true, M' Cotton anfwers, yes; PJal. i. 3, 4. Jer. 22. 15, 16, 17. Truth. I reply, Temporall profperitie, fuccejfe, &c. The Bloody Tenent yet more bloody. 351 were proper in that Tetnporall and Civill State, of that Nationall Church, and fpirituall BkJJing and profperitie proper in the Gofpel now, Ephef. i. [3.] Peace. 2. It was anfwered that God had given viBorie to the Papijis, efpecially againft the Wal- denfes (and the Beajl makes warre againft the Wit- 7iejfes, Revel. 11. [3.] and oiJ^rfowfj them, &c.) M'' Cotton herein firll obferveth a ContradiBion, in the words, to wit, that the Papijis ever had the viBorie, and yet thoxT: Juccejfe hath been various. Truth. I reply ; the words are not that the Papijis had ever the ViBory, but that they ever had both ViBory and Dominion ; which words may be true, although that the Event were fometimes various. 2. Peace. Againe (fayth M' Cotton) Queene Eliza- beth ever had the ViBorie againft the Papijis. Truth. I anlwer ; Many gracious Deliverances God ^ Eliza- vouchfafed to Q^Elizabeth, yet fometimes her Armies^^^^ ^"' profpered not againft the Papijis, as in that famous^^^^^^j. ,^^ Expeditioti of EJJ'ex, Drake and Norris (though in z.Papijis. moll righteous caufe,) againll the Papijis of Spaine and Portugall, as alfo againrt the Papijis in Ireland and the Low Countries, at fometimes." 2. Grant not onely Deliverances, but ViBories and ' In 1589 an expedition ftarted from Portugal. The expedition was unfuc- England under the command of Sir cefsful and returned to England, half of Francis Drake and Sir John Norris, to the adventurers having perifhed. help Don Antonio to the throne of In 1599, EiTex was appointed Lord Portugal. They firfl made an aflault Lieutenant of Ireland, and proceeded upon Groine in order to break up a thither to reduce the rebels. But his Spanifh armament which was preparing expenfive expedition came to a mifera- there. Here they were joined by the ble iflue and he returned to England. Earl of Eflex, then only twenty -two Hume, Hiji. of Eng., v : 362. 420. years old, and proceeded to the coail of 352 The bloody Tenent yet more bloody. Succejfe, Her caufe (how ever intermingled) was civ- ill Defence of her [207] Kingdo??ie, again ft Invation and Ambition, Doniinion and Conqueji, by praBices of Tyranyiie and opprejjion, both againft the Englijh and the Hollanders (efpecially) as appeared by the hor- rible ExaBions, Outrages, Murthers and Slaughters committed upon them by D' Aha the King of Spaines Generall. Peace. But although the Papijls (fayth M' Cotton) fought with various fuccelTe, yet it is Gods manner to nurture his People with fome croJJ'es, to teach them not to fight in their ownejlretigth, &c. Truth. Yea and it might alfo teach them not to fight but with Chrijls Weapons in Chrijis Caufe ; - who hath faid, That all that take the Sword, that is, (as I conceive) in Chrijls caufe, fliall perifti by it, Matth. 26. 52. jhe 3- Peace. Concerning the Walldenfes M' Cotton Warres of fayth, They never loft Vi£lorie, but when they com- de^fes^ plied with the Papijis, and trufted more to their falfe pretences, then to the Lord. And he adds, that it is not true, that the^fnall fuccefe of ViBorie fell to the Papifs, to the utter extirpation of thofe Wallden- fes ; for fayth he, thofe Witneffes were not extirpated but difperfed. Truth. For their Complying with Papifs, alas, what can Gods little flock, his two Witnefes doe with carnall weapons, unlelfe affifted by car?iall Men, to whom this carnall courfe caufeth them to bow downe, difemble, lye, &c. as holy David with Achijlo and his Philifims. 2. For the Succejfe it is evident that the WaldenJ'es The bloody Tenent yet more bloody. 353 and their Adherents, were fo defeated by the Popes Artjiies, that in refpedl of any power to refift, the Armies of the Waldenfes were wholly extirpated, although it is true (through Gods o're-powring hand) the Truths of Chriji (which the holy JVal- denjian Witnejfes teftified) were more and more pro- pagated by their DiJperJio?is, ChriJI Jefus gaines Afts 8. & more by preaching his Truth in a flying perfecuted^^- dijperjion, then hy fighting on Horjhacke with carnall weapons in carnall companies. Sec. 4. Peace. But, whereas it was obferved from Daniell and John their Prophecies, that Antichriji was foretold to obtaine great fuccelfe againft Chriji Jejus, for a time determined : M' Cotton fayth, Not againft ChriJI JeJus, but his Servants, and that either in SuJJring for his Truth, or when they ill handled his CaiiJ}. 208] Truth. Be it fo, yet the PropheJies were true, and truely were fulfilled, and it is Gods Counfell that for the time appointed, ChriJI 'JeJ'us in his Truths and Servants is dejpijed, Pfal. 89. &c. How can then temporall viBorie and projperitie be expedled by Chrijis J'ollowers for Chrijls Caufe, or the temporall Sword be an Ordinance tor Chrijls Jpirituall King- dome and Worjlnp ? 5. Peace. Now laftly, when the weapons of the chriftian 5tf/«/j- F/j- were mentioned three ; [Revel, iz,'^ ■weapons. I . Chrijls Bloud. 2. The Word of their Tejlimonie. 3. Their owwe' Bloud: M"' Cotton anfwers; this is true \n private Chrijliatis : But (fayth he) the Sword of Gideon, the publike Magijirate is the Lords Sword, &c. when drawen out for Go^j C(22^ and Worpnp, 45 354 ^^^ bloody Tenent yet more bloody. according to God, is ViBorious, Revel. 17. with Revel. 19. 14. 19, 20. 'Truth. I anfwer; GzV^owj .S'woriS' (if well examined) will be found a Figure of that /l:>arpe Sword of that Chrijis great Captaine and Generall Chriji Jefus. This Sword Sword. comes forth of his Mouth in the Preachings and Writ- ings of his Servants : other fword we never linde he ufed in all his Battells againft all his Adverfaries : yea even againft the Devill himfelfe and his Injlru- ments. Chrijis Peace. Yea, thofe very ViSlories of the Saints, ^TrR i?£"i;^/. 19. are expreflely won with that Sword vies. Rev- which comes forth of his Mouth : And his owne el. 17. white Horfe, and the Horfes of his Followers, and the white Linnen with which they are clothed, can- not with any fliew of Chrijlian Reafon hould forth the carnall preparation of white Horfes, (literally) Guns, Swords, &cc. But of the Word of Meeknejfe, Innocencie and Righteoujnejfe (which is interpreted the Fine Linnen, verf 8. Truth. To Ihut up this Chapter, Gideons Armie Gideons and ArtHkrie and ViSlorie, cannot be type of fuch ^^^y iyp'- Materiall Armies, Artillerie, and ViBories, but of a Spirituall Artnie, fighting with the Light and Tejli- monie of Gods Truth openly proclaimed, and the chearefull breaking of the earthen Vejfells of their Bodies for Chrijis Caufe, when in conclujion, the An- tichrijlian Midianites (by their Divijions and Com- bujlions) run their Swords in each others Powells, with mutuall Jlaughters and DeJlruBions ; as woefull experiences hath declared. The bloody Tenent yet more bloody. 355 209] Exam: o/' Chap. 65. replying to Chap. 68. ice. li^Rom the Argufnent of the Tejlimonie of -L Kin7s and Princes concerning perfecution Peat ^ Kings and Princes concerning perfei for matters of Religion in their Kingdomes and Do- minions, the Prifoner defcended to the Argument from ancient fVr iters : unto fome of which fayth the Difculfer, the Anfwerer pleafeth to make An- fwer : Unto this M' Cotton reply es ; As if any of them were omitted, or as if all of them were not anfivered: Compare the Prifoners Letter and mine together, and fee it I have balked any one of them. Truth. M' Cotton would here infinuate a falje Charge: I have compared the Prifoners Letter, and the Anjwer, and although M' Cotton hath (2.1A Jome- thing to Jome-thing, which every one of them fpake: Yet he that impartially will view the Pajfages Ihall finde, that although in rtridlnelfe of Gammar Rules, he may not be laid to omit to fay fome thing to each of them, yet in refpect of Matter and Argument, he hath toucht but fome, and that but lightly, as the Candle of Exaviination will make it appeare. Peace. Hilarius words in the Letter are thefe : " The Chrijlian Church doth not perfecute, but is The Chrif- "perfecuted: and lamentable it is to fee the great ''^^ "folly of thefe Times, and to figh at the foolifh ,^/^ „^, " opinion of this World, in that Men thinke by /■^'■/"'■'"^ "humane ayde to helpe God, and with worldly pom pe ."^J^'J^''' " and power to undertake to defend the Chrijlian " Church T I aske you Bijhops, what helpe ufed the " Apojlles in the publijhing of the Gofpel? With the 356 The bloody Tenent yet more bloody. " ayde of what power did they Preach Chrijl, and '■'■convert the Heathen from their Idolatrie to God? " When they were in prifons, and lay in chaines, did " they praife or give thankes to God for any Digni- " ties or Graces and Favours received from the Court? " Or doe you thinke that Paul went about with Re- " gall Mandates or Kingly Authoritie, to gather and " and ejiablijh the Church of Chrijl ? Sought he pro- " teBion from Nero, Vejpatian, &c ? The Apojiles " wrought with their own hands for their Mainten- " ance, travelled by Land, and wandred from Toivne "to Citie to preach Chrijl: Yea the more they were " forbidden, the more they taught and preached " Chrijl : But now alas Humane helpe mufl: ajjijl and " and proteB the Faith, and give countenance to it, 210] "and by vaine and worldly Honours doe men " feeke to defend the Church ot Chrijl, as if he by " his power were unable to performe it. Truth. How many goulden heavenly Sentences (like fo many precious Jewells) are treafured up, in the Cabinet of this holy Tejlitnonie of Hilarius ? And yet, but fome of them, nay onely one of them doth M'' Cotton choofe to anfwer, to wit, this. The Chrijlian Church doth not perjecute, but is perj'ecuted. Truth. Deare Peace, Each inch and Jhread of heavenly Gold is precious, forget not therefore the Addition in the Letter, Hilar ie again 11: the Arrians Worldly " thus : The Church which formerly by enduring glory and " fnijcrie and Imprifonfnent, was knowne to be the ^charaiieri " '•'"^^ Church, doth now tcrrijie others by Imprijon- ofthefaife"ment, Banijhment, and Mijerie, and boafteth that Church. (( {}^gg jg highly ejleetned of the World, whereas the The bloody Tenent yet more bloody. 357 " true Church cannot but be hated of the fame. In which and other PaJJ'ages of Hilarius M' Cotton might fee as in a GlaJJ}, the fowXtJpots of his owne and Netv Englands face, in a moft Hvely Tejlimonie againft both bloudie Tenents and praBices. Peace. To clofe upon the Point : M' Cotton fayth, He cannot make it a marke of a Chrijlian Church to hQ perfecuted, for [ABs 9 31.) the Churches had reft, &c. Nor a Jiiarke of a y^^yt" Church to perfecute ; for, ^^ perfecuted the Prophet (2 Chron. 16. 10.) yi/t'^J' 7. 51. the true Church perfecuted the. Prophets. Truth. When the Scripture or common Reafon fpeakes oi a common marke or Character, proper to one they deny not ; but in an AB, or unufuall cafes that Marke or CharaSler may be worne by the Con- ne fins of traries. Noah was drunk ; Abraham lyes ; David ^"'^^ ''^'^■ commits Adulterie: yet lying, drunkenne/fe and whore- dome were not their ordinarie CharaSlers, but the Markes of the common Lyars, Drunkards and Adul- terers of this World: David ftobd Uriah with his Pen, and y^i imprifoned the Prophet ; yet thefe ^^j were not their ordinarie Badges, but rather iS/xj/j" or Blemijhes, Warts, or Scabs, which grew on and were caft off (like Pauls Viper) without the note oi a conjiant marke or charaBer. It is the propertie of Fire to afcend, and Water to defcend, yet the Scripture relates of the defcending of Fire, and the afcending of Water, which takes not away the ordinarie Nature of the [211] marke and charaBer of Fires afcending, and Waters defcending the Hills and Momitaines. An arrant Whore is not alwayes in adtuall Whore- 358 The bloody Tenent yet more bloody. dotne and Bloud, though both are her Markes and DiJpoJItions : A chaji wife or Virgin abhorres both, and yet by force or great Temptation, may be "van- quijhed (as Bathjl:>eba) which afterwards the Teares of godly Sorrow and Repentance walli away. Peace. Yea but, the ^ejlion is (fayth M' Cotton) whether Magijlrates may not punifh arrogant Here- ticks and Seducers ? Chrijii Truth. In all ages God hath permitted, Goulden Witneffes. Images (like Nebuchadnezzars) to be fet up, I fay State Worjhips and Religions! And he hath alfo pro- vided his Witnejfes to teftifie his Truth againll: fuch Abominations: Such Witnejfes dijjenting. Non-conform- ing, and refuiing to come to the Common Affemblies of fuch Worjhippers (to come to Church in plaine Eng- lijh) to yeeld Conformitie, to Subfcribe, to Sweare, &c. are commonly cryed downe for Hereticks, Schifmat- icks, &c. And if they open their Lips in defence of their owne Cotifcience, and profeflion of Gods Truth! Seducers, Seducers, Blafphemers, BlaJ'phemers. 2. Peace. But 2. fayth M"^ Cotton) it is another begging of the ^ejiion, to take it for granted, that it is a tnarke ot no true Church to procure the Civill punijhtnent of incorrigible, obiHnate Hereticks and Seducers. Truth. I intend by a marke or charatler, an inbred conftant difpojition, put forth in a conjiant and ordinarie A true practice: And then I dare challenge M' Cotton to ^P.f produce any true Church of Chrijl, eyther in Script- perfecut- ^^^ or Hijloric, that did ordinarily and conjlantly pro- our. feffe and praStice to ftirre up the Civill Magijirate againft fuch whom they judged incorrigible objlinate Hereticks and Seducers. The bloody Tenent yet more bloody. 359 Peace. That which follows is full of Wonder and Ajionijhment, tor M' Cotton confeffing the ChriJUan Church doth noi perfecute, that is (fayth he) perfecute in Excommunicating the Heretick) it was replyed; this Touching is but an Evafion, for who denies Power to Chrijis^^'^^l"j"" Church to Excommunicate ? or who underftands by Excommunication, perfecution for Confcience ? M' Cot- ton anfwers ; the Prifoiier did not exprelfe himfelfe, what perfecution he meant, and alfo {\nc&falfe Ex- communication is a great perfecution, and fo Chrijl fefus himfelfe efteemes of it, Luk. 21. 22. 2 1 2] Truth. I have formerly and muft againe appeale to the nature of the word, commonly ufed and taken, and aske, if perfecution properly fo taken be not a corporeal! violence, or hunting for Religion and Con- fcience fake ! And then halfe an eye will fee through this poore and thin excufe and covering, notwith- ftanding that falfe excommunication be a fpirituall perfecution, and the abufe of i\\c J'pirituall Sivord be alfo deeper ^nA fouler then the abufe of the civill and materiall. Peace. To this (upon the Point) M"^ Cotton con- fented, to wit, that Hilarius complaint, fpeaketh not to Excommunication, but civill cenfures, and therefore anfwers, firft by proportion that exconmiunication of an Heretick is no perfecution, and therefore by proportion neither is the civill punijlyment of an Heretick, perfe- cution. By concefjion of Hilaries words, that the Apojlles did not, and we may not propagate Religion by the Sword. Truth. The Queftion with Hilarie was not whether a true Church did perfecute an Heretick, Idolater, Blaf- ^6o The bloody Tenent yet more bloody. phemer, &cc. but whether a true Church perfecuted at Difference -iXX hy civill cenfures : Now there being two States, between a jj^g CivUl Or Corporeull and the EcckJiajUcall or fpir- fpirituall ituall : There are confequently two forts of Lawes, State. two forts of Tranfgrejjlons, two forts of punijhments, to wit, Civill and Spirituall, and there muft of necef- fitie be two forts oifalfe or corrupt punijhments, which are not juji punijhments, but opprejjions, perfecutions or huntings, to wit, the Civill perj^ecution and xhejpirit- uall: Now M' Cotton (confounding Heaven and Earth together) deceives himfelfe and others by a notion of f pir ituall perj^cut ion, to wit, by Excoinmunication, con- trary to Hilaries fcope, and the J cope of this whole Di/pute and Controverjie. I may illuftrate it thus : Some Tutours of Kings Children, not being authorized to corredl the Bodies of inch young Princes, are laid Ibmetimes (not with- out fome defert) to corred: the Bodies of Inferiours (the young Princes Favourites^ by which the minds The nature oi fuch young Priticcs ^xx\2.Tie:d Jujficiently, if not ex- offpiritu- ceedingly. I parallell not xht/imilitude in all refpedls, ments. but to illuftrate the difference and diJiinBion, between 2i fpirituall putiijhment of the minde, and fpirit, foule and affeSlions, with which Chrijl Jejus hath furnilhed his Churches : and that Civill or corporall pu7iijhment, which he never gave them power to inflidt (unlefTe in ?niraculous difpenfation) over the Bodies of any, direElly or indireBly by Themjelves or others. 2 J •;] Peace. It is an everlafting Truth ; Rightly dif- tinguijh, rightly Teach : but let us view M' Cottons Second Anfwer, He grants that the Chrijlian Religion was not, nor is not to be propagated by the Sword. The bloody Tenent yet more bloody. 361 Truth. Then let Heaven and £^^ the Chrijiian, &c. Exafn : of Chap. 67. replying to Chap. 70. . P^rfCf. /concerning Tertullians fpeech, and efpe- V^ cially that Branch, to wit, that [By the Law o( naturall equitie. Men are not to be compelled to any Religion, but permitted to believe or not believe at allj M' Cotton anfwers, that they doe permit the Indians, but it will not therefore be fafe to tollerate the publicke JVorJhip of Devills or Idolls. The Dif- louching culfer replied, [218] that they doe permit the Indians the Indi- jj^ their Paganijh Worjloip, and therefore were partiall New-Eng-to their Couiitrytnen and others: M"' Cotton anfwers; land. that it is not true, that they doe fo permit the Indi- ans, what ever they may doe privately : That the Indians fubmit to the ten Co/nfnandments, and that fome of their Minijiers have preached to them in Englijh, which hath been interpreted : That one now The bloody Tenent yet more bloody. 369 preacheth in their owne Language: Further, That they permit Jlrangers in their JVorJJjip. And for their Countrymen, for the moft part that they wor- fhip God with them : They which are dill:ant have Liber tie of publike prayer and preaching, by fuch as themfelves chool'e without dijlurbance. Truth. Concerning the Indians, it is moft true, that the Monahigganeucks, Mijhawomeucks, Pawtuck- seucks, and Ca'wjumfeucks (who profelle to fubmit to the Englijh) continue in their pubhke Pagatiijh Worjhip of Devills, I fay openly and conjlantly.^ Peace. Yea but (faith M' Cotton) they have fub- mitted to the ten Comviandments. Truth. I anfwer ; the ten Commandments containe a Renunciation of all falfe Gods and Wor-Jhips, and a JVorJhipping of the true God, according to his owne Injlitutions and Appointments, which their practice is as farre from, as Mid-night is from Mid-day. Worjhip- 2. To put men upon obfervations of Gods WorJ}iip,p'"g of as Prayer, &c. before the Foundations of Repentance ch^^n i,^, from dead workes (their worjhipping of Idolls, 5cc.) fore tUx is as farre from the Order of Chrl/l Jefus, and Y^x^fowdatkn Chrijlian principles (whereof Repentance from dead'a„^ff^" workes is the firftj as the building of an Houfe oxnothingbut Palace, without the firft Ground/ell or Foundation '^"'''j''/- laid/ order. " The Monahigganeucks TiTt the ^iXTZ- Wampanoags or Pokanokets." Key,i^c., ganfetts, which ellewhere he calls the 22. Pub. Narr. Club, i. 82. For Wil- Nanbigganeucks. The Mijhawomeuchs Harris's derivation of the name Narragan- are probably what he calls in the Key fett, fee his depofition, June 18, 1682. the Maffachufeucks, or Maflachufetts. R. I. Col. Ree., i. 26. The Pawlufuckeucks are the Pawtuckets. = Williams fays in his Key, that he The Cavifumfeucki are "probably the " could eafily have brought the countrey +7 37° The bloody Tenent yet more bloody. Peace. M"^ Cotton therefore faith, they preach unto them. Truth. I from my foule wifh that all the Lords people in New England were Prophets, yea true Apojlolicall Minijiers or Preachers, truely furnifhed with Chrijis Abilities, and Chrijis CommiJJion, to goe forth to convert and baptize the Nations, even thefe fVildeJi of the Nations of Adams Children : But Converjion of Nations M"' Cotton fayth (upon Revel. 15.) untill the, Jeaven plagues oi ihc feaven Angells be fullfilled, will not be great." to " keeping the Englifliman's day of wor- fhip," but that I was perfwaded, and am, that Gods way is firft to turne a foule from its Idolls, both of heart, worfhip, and converfation, before it is capable of worfhip, to the true and living God. As alfo, that the two firft Principles and Foundations of true Religion or Wor- fhip of the true God in Chrift, are Re- pentance from dead workes, and Faith towards God, before the Doftrine of Baptifme or wafhing and the laving on of handes, which containe the Ordinan- ces and Praftifes of worfhip." Key, ls!c., 130. Pub. Narr. Club, i. 1 60, 161. ^Bloody Tenent Waped, 148. "Mr Cotton out of that in Revelations 15. none could enter into the temple until, etc., delivered, that neither Jews nor any more of the Gentiles fhould be called until Antichrift were deftroyed, viz. to a church eftate, though here and there a profelyte." Winthrop, ii. 36. This is one of the reafons Lechford gives in 1641 why "there hath not been any fent forth by any Church to learne the native's language, or to inftrudl them in the Religion." " Some fay out of Rev. 15. laft [verfe], it is not probable that any nation more can be converted, til the calling of the Jews ; till the seven plagues finifhed none was able to enter into the Temple, that is, the Chriftian Church, and the leventh viall is not yet poured forth." Plain Dealing, 21. " Three things have made us thinke it is not yet time for God to worke. i. Becaufe till the Jcwes come in, there is a feale fet upon the hearts of thofe peo- ple, as they thinke from lome Apoca- lyptical! places." The Day-Breaking, if not the Sun-Rijing of the Gofpell with the Indians in New England. ( 1 647,) p. 15. 16. 3 Maff. Hift. Coll., iv. 1 5. This traft is afcribed to Eliot in this reprint of the Maff. Hift. Society. But there is in- ternal evidence that it is not his. It is with more reafon afcribed to Rev. John Wilfon, of Bofton. See Francis's Life of Eliot, 346. Williams in the next paragraph ac- knowledges this interpretation "to be very probable." In this fame year, 1652, he writes : " We may fee a great mirtake as touching that great point of Converfion : There is a great breathing The bloody Tenent yet more bloody. 371 219] This Interpretation I acknowledge to be very probable, fo far as concernes any great Converjion of the Nations before the downfall of Antichriji, and in the meane feafon I cominend the pious Endeavors of any (profelling Minijiery or not) to doe good to the Souks of all Men as We have opportunitie. But that any of the Minijlers fpoken of are furnifhed with true Apojlolicall ComtniJJion (Matth. 28. [19. 20.]) I fee not for thefe Reafons. Firft, The Minijler or Minijlers, whom M'' Cotton Touching I conceive intends, profelfe an ordinarie OJice in \\\&P''''''^"^s Church of Chrijl, which is cleerely diftinft, yea andjians/c another thing from the office of an Apojlle, or one New-Eng- fent forth to preach and baptize, Ephef 4. [11.] ©" I Cor. 12. [28.] Secondly, Such Churches as are inverted with the power of Chrijl, and fo authoriz'd to fend forth, are feperate from the World, which many thoufands of Gods people (dead and living) have feene juft Rea- fons to deny thofe Churchts fo to be. Thirdly, Were the Church true, and the Mejfenger or Apojlle rightly fent forth with prayer -asv^ fajling, according to AB. 13. [3.] yet I believe that none of the Minijlers of New England, nor any perfon in the whole Countrey is able to open the Myjleries of Chrijl Jejus in any proprietie of their Jpeech or in the fouh of Gods people after the Jlaughtered. Hence it is probably con- Converfion of the Englijh, Irijk, Jewes, ceived by fome upon Revel. 1 5. that Indians, and blefled be God for thole untill the vyals be povvred forth upon Breathings. Yet doubtlefle the firft great Antichrill, the fmoak fo fiUeth the Tem- wsr^c is the bringing of the .Sd/w// out of pie, that no man, that is (Jew of the Babel, or confufcd tvorJhipSyind. l\ic downe- "Jewes or Gentiles) fhall by converfion fall of the Papacie, after the witnejfes enter in." Hireling Minijlry, p. 12. 372 The bloody Tenent yet more bloody. Language, without which proprieties it cannot be imagined that Chrijt 'J ejus fent forth his firft Apof- tles or Mejfengers, and without which no people in the World are long willing to heare of dijficult and heavenly matters. That none is fo fitted ; Firft, The Natives themfelves affirme, as I could inftance in many particulars. Secondly, The Experience of the DifculTer and of many others teftifie how hard it is for any man to attain e a little proprietie of their Language in com- mon things (fo as to efcape Derijion amongft them) in many yeares, without abundance of converfmg with them, in Rating, travelling and lodging with them, &c. which none of their Minijlers (other affaires not per- mitting) ever could doe.^ ' Property, pofleffion. could reach.)" Of their fpiritual condi- ^ The "experience" of Williams in tion "from my felfe many hundreths of the iludy of the Indian language begun times, great numbers of them have heard very early, even before his banifhment. withgreatdelight, andgreatconviftions." He fays in 1677, fpeaking of his nego- Key,k^c. Introdudlion and p. 123. Pub. ciations with Canonicus and Miantinomi Narr. Club, i. 85. 215. in 1634-5 : "God was pleafed to give In his Key he fpeaks of a" little ad- me a painful, patient fpirit to lodge with ditional difcourfe " which he had written them in their filthy, fmokey holes, ( ev.en on " that great point of their converfion " while I lived at Plymouth and Salem ) to " becaufe this is the great inquiry of all gain their tongue. I could debate with men what Indians have been converted? them (in a great meafure) in their own What have the Englifh done in thofe language." Knowles, M("OT«/'r, 109. Of parts? What hopes of the Indians re- his experience in preaching to them, he ceiving the knowledge of Chrill?" Key, fays, in 1643, "of later times (out ot Introduftion and Table. Pub. Narr. defire to attaine their Language) I have Club, i. 87. 281. This Dilcourfe has run through varieties of Intercourfes with not been difcovered. This is to be them Day and Night, &c. Many folemn regretted, as it would bring from his difcourfes I have had with -AX forts of "experience" fome anfwer to " the great Nations of them, from one end of the inquiry" which at that time had been Countrey to another ( fo farre as oppor- awakened in England through the rep- tunity, and the little Language I have refentations of Winflow, the reports The bloody Tenent yet more bloody. 373 Peace. There being no helpes of Art and learning amongft them, I fee not how without conftant uje or . a Miracle, any man is able to attaine to any proprietie oi Jpeech amongll them, even in common things. And without proprietie (as before) who knowes not how hardly all men (efpecially Barbarians) [220] are brought to heare matters of Heaven (fo Jlrange and Proprietie contrary to Nature) yea, even matters of the Earth, "f ^'"'- except profit and other worldly ends compell them tof^/fl ^^ fpell out Mens miiids and meaning ? the true Truth. 3. I may truely adde a third, an Injlancef^'"'^^"^ in the booke of their Converjion, written by M"^ Tho: je/us to Shepheard, there M' Eliot (the ableft amongft thGm'"'yP^'>P^'- in the Indian Speech) promifing an old Indian a fuit of Cloths, the man (fayth the relation) not well underftanding M"" Eliots fpeech, asked another In- dian what M' Eliot faid.' of Eliot's labors made by Wilibn, ('77v Day-Breaking), and Shepard, ( The Clear Sun-Jhine), as well as by the organization of The Society for the Promoting and Propagating of the Gofpel of Jelus Chrill in New England. Quotations are made from it in Baylies' Dijfuafive (1645). See Mr. Trumbull's note. Pub. Narr. Club, i. 220. In thefe he declares that he could have eafily converted all the na- tives to an outward obfervance of Chrif- tianity. But this, as he fays above, is " farre from the Order of Chriil Jefus and his Chrillian principles (whereof Repentance from dead workes is the firft)." This may fubtraft a little from the force of the imputation call upon him by one of Shepard's ttories. He fays Eliot afked a Narraganfett Sachem " why they did not learn of Mr. Wil- liams who had lived among them divers years? and he foberly anfwered that they did not care to learn of him, becaufe hee is no good man but goes and workes upon the Sabbath day." Clear Sun-Jhine, p. 3 1 . ' '■ Mr. Eliot told him that becaufe he brought his wife and all his children conllantly to the lefture, that he would therefore beftow fome clothes upon him, (it being now winter and the old man naked:) which promife he not certainly underllanding the meaning of, aflced therefore of another Indian (who is Mr. Eliot's fervant and very hopefull) what it was that Mr. Eliot promifed him." Shepard, Clear Sun-Jhine, 12. 3 Majf. Hijl. Coll., iv. 46. 374 ^^^ bloody Tenent yet more bloody. Peace. Me thinks, the Native not underftanding fuch a common and wellcome promife of cloths upon Gift, would farre more hardly underftand M' Eliots preaching of the garment of Righteoujnejfe Chrijl J ejus, unto which Men mutually turne the deafe Eare, &c. Truth. Neither you (fweet Peace) nor I ExprefTe thus much to dampe M' Eliot or any from doing all the good they can, whiles opportunitie lafts in any truely Chrijlian way, but to Ihew how great that miftake is, that pretends fuch a true preaching of Chrijl jftjus to them in their owne Language. Peace. But to proceed, in the next Pajfage M"^ Cotton affirmes their Impartialitie in permitting oth- ers as well as the Indians. Truth. I anfwer ; it is one thing to connive at a Jlrange Papijl in private devotions on fhoare, or in their vejjells at Anchor, &c. Another thing to per- mit Papijls, Jewes, Turkes, &c. the free and conftant ExerciJ'e of their Religion and JVorJljip, in their re- fped;ive Orders and Affemblies, were fuch Inhabi- tants amongfl: them. Peace. Doubtlefle the bloudie Tenent cannot permit this Libertie, neither to the Papijls, 'Jewes, Turkes, &c. nor to the Indians, nor doth tht'w praStice toward their Countrymen hould forth a fhew of fuch zfreedome or permijion. Truth. I wonder why M' Cotton writes, that the moft part of the Englijh worihip God with them, and the reft abfent have hibertie to choofe their Preachers! Since M' Cotton knowes the Petition and Petitions that have been prefented for Libertie of The bloody Tenent yet more bloody. 375 Confcience in New England, and he cannot but alfo know the Imprifoning and Fining of fome of the Petitioners, 5cc. 221] Peace. It may be M' Cotton will ufe the com- fnon objeBion, that fome part of their Petition tended to Dijiurbance in Civill Things. Truth. Some of their Petitions were purely for Confdence Liber tie of Confcience, which fome in Office, both 'm'^p'^.'" Church and State favoured, as is reported, if not pro- dofe prif. moted. If others or fome part of them might \)&oner in judged offenjive againft Lawes mzd^e, yet why then J^ ^7 "J" hath not the Libertie of their Confcience (in point oim Peti- Worjhip) been granted to them? When they have"'"'^''^''*^'^ complained (amongft other PafTages) that they have^,//^,y/ been forced to flay the baptizing of other Mens children, while their owne might not be admitted, and therefore earneflly fued for Minijiers and Con- gregations alter their owne free choice and Confciences, which have ever been denyed to them. Peace. It is faid, that their Minijiers being con- fulted with, utterly denied to yeeld to any fuch Libertie. Truth. They might juftly feare, that if fuch a njoiridow were opened (as once Bilhop Gardiner fpake in another cafe) that the New Rnglifh Congregations and Churches would be as thin, as the Presbyterians complained theirs to have been, when the people once began to tafte the Freedome and Libertie of their Confciences, from the flaves whip, &c. Peace. In the next Pajfage, the Difculler having excepted againft M' Cottons diflinguilhing betweene Members of the Church, and fuch as have given 376 The bloody Tenent yet more bloody. their names to Chriji ; M'' Cotton replies ; they are not all one, and quotes, Efa. 65. 5, 6. Publike Truth. Let the place be viewed, and that place marriage, ^jj] j^g found to fpcake of no luch Difference: It "onesfelfeto'^'^^'^'^ of the Lords promife to Eiinuches and Stran- Chrijl. gers, laying hould on the Lords Covenant, and joyn- ing themfelves to the Lord, which I conceive M'' Cotton will not deny to be in a Church way ; in which condition the Lord gives the Eunuches a name better then of Sonnes and Daughters. Peace. In the next Paffage M' Cotton upon Ter- tullians fpeech, alfirmes, that a falfe Religion will hurt, becaufe the Red Horfe followes the White, &c. [Rev. 6. 2-8.] Truth. I anfwer; Gods "Judgements (by Warre, Fami?ie, Pejlilence) plagueing falfe Religions in his time (though after many hundreth yeares patience, as hath formerly been opened) is [222] one thing : and the prefent hurting or profiting of others, is another. Peace. In the next place M"" Cottoji takes offence that the Difcuifer (hould infinuate M"" Cotton to have a hand in the Modell of Church Government. Truth. I anfwer ; M"^ Cottons words in the End of his Anfiver to the Prifoner, (where he fpeakes of this Treatife or Modell, fent to fome of the Brethren of Salem) feemed to hould out the probabilitie of it." How ever M'^ Cotton fubfcribeth to the refl of the Elders, (as he here fayth) their words being rightly underftood. Peace. Further, M"" Cotton here affirmes, that the ' Pub. Narr. Club, iii. 53. See alio Editor's Preface, p. 8. The bloody Tenent yet more bloody. 2>77 want of a Law for Religmi in any State provokes the Wrath of God, as the want of a King in Ifrael, Judg. Ju'lg^s zi. 21-25. . . e7ed.°"^"^' Truth. This Scripture proves no more, but that the want of a Kifig, Magijirate, Governour, or Civill Offi- cer of yiijtice, provokes the Wrath of God, and en- dangereth the people, againft which the Difculfer never affirmed, but againil: their Kingly or Civill Au- thoritie in Jpiriti/a/I ca.i~es, fince Chriji J ejus aboliflied that Natio7iall Church. Peace. But fayth M"" Cotton, the bejl Good oi a Citie is Religio7i, and therefore there (hould be a Law for it. Truth. To this I have fpoken largely in difcufling of that Modell, unto which I know not of any Reply yet made by Hinifelfe, or any of thofe worthy men whom he makes the Authours of it. Peace. But further, whereas the DifcufTer had faid Supreame that the weedes of the Wildernejfe will not hurt the ^"'^'l^H' Garden, nor poyfon the Body, if not fuffred to grow in ualh. the Garden, nor taken into the Body, M"" Cotton grants that Chriji hath ordained Gardiners for his Garden, and Phyjick and Phyjicians for his 5(?^ .• Yet withall he makes the Civill Officers, to be as Supervifors, Superintendents, and confequently, Bijliops, Governours, and Heads of the Church or Churches, and over the fpirituall Officers of Chriji yefus. Truth. What is this but to eftablifli Iffwry the 8. a Spirituall Civill Magijirate, and Headoi the Church, in the roome of the Pope? Contrary to which I have difcourfed in the difcuffing of the Modell in the bloudie Tejient."^ ■ Bloudy Tenent, 196. /"j/^. Kiirr. Club, iii. 344. 48 378 The bloody Tenent yet ?nore bloody. 223] Peace. But what thinke you of M'' Cottons in- terpretation of Tertidlians minde, to wit, that Ter- tullia?i fliould meane, that the Chrijtian Religion would not hurt nor difturbe the Romane Civill State ? Tertulli- Truth. I conceive it cannot Hand, for although it ^ofoneRe- ^^ ^ruc that the Chrijlian Religion hurts no Civill State ligion, not (but iufinitly the contrary) yet M"" Cotton will not ''ToZl '^ ^^^y t^^^ ^^^ Chrijlian Religion (not of it felfe, but another through the Corruption ot the Civill State) may pro- Confid- voke a Civill State many wayes, and therefore Ter- tullian muft meane other wayes, to wit, every Man muft ftand or fall in his owne Religion, and the Re- ligion of one man will neither hurt nor fave another : Therefore (to end this PaJ/age) Tertullians words may not unfitly be thus applied : The Religioti of the Pro- tejiants, if permitted by the Papijls, will neither hurt nor profit the Presbyterians, it they permitted it : And the Religion and Worjl.np of other Confciences in old or New England, will neither hurt nor profit the Independents, where the power of tollerating or not tollerating lies in the hands and power of the Inde- pende?its. Exam: o/'Chap. 68. replying to Chap. 71. Peace. T T Ere M^ Cotton urgeth two miftakes : Firft in. in the quoting of 'Jerome: fecondly, in naming Tertullian for 'Jerome. Truth. PofTible it is, they are neither the miftakes of the Prifoner, nor Difcuffer, but either the Scribe or Printers may fhare with them ; or if they were The bloody Tenent yet more bloody. 379 their owne niijiakes (although the Prijoner wrote in clofe prifon in Newgate, and the Difcufler in multi- tude of DiJlraSlmis, yet) they are juftly to be blamed for their \&2l{\. Jlee pines in the handling of the ftiatters of the moji High. Peace. But, Jeromes words (faith M'' Cotton) imply more then a fpirituall cutting off; Arius was but a fparke, but becaufe he was not fpeedily fuppreft, his Flame depopulated all the World, which [224] cannot be meant (fayth he) of cutting off by Excommunica- tion, which proceeded againft him once and twice. Truth. I cannot be eafily induced to believe that Jerotne intended to complaine oi Conjiantine, who was not fparing at the iirft to put forth his temporall Arme and power againft Arius : But this is certaine, his words are thefe, \HereJie muft be cut off with the Sword of the Spirit : and the Scriptures quoted by him (i Cor. 5. Gal. 5.) as M"" Cotton yeeldeth] prove onely a fpirituall cutting off: So that it feemes not rationall for yerotne to run from the Spirituall Sword, about which he is now converfant, to the carnall and temporall Sword, of which thofe Scriptures (as M"" Cotton acknowledgeth) difcourfe not. Peace. But let no man fay (fayth M'' Cotton) that this " grant of his [That Herejie muft be cut off by "the Sword of the Spirit^ doth imply an abfolute " fufficiencie in the Sword of the Spirit, to cut it downe "according to 2 Cor. 10. 4, 5. For thon^ fpirituall " Weapons be abfolutely fu^cient to the End for which " God hath appointed them, as hath been opened "above, to wit, for the conviStion, and (if he belong "to God) for the converfon of the offendour, for the 380 'The bloody Teneiit yet more bloody. " mortijying oi his Jlejlj, and for the Javi/ig of his Soule, "and for the cleanjmg of the Church from the Fel- ''lowpip of that Guilt: Yet if an Heretick will ftill continue obftinate, and periifl in feducing, creepe into *Mr Cot- Houfes, leade captive filKe Soules, and dejlroy the Faith Mr Ed- of fome, it may be of many, fuch * Gangrenes would wards be cut off by another Sword, which in the hand of Gangrenes the Magijlrate is not borne in vaine. differd.^ Truth. This anfwer ot M"" Cotton lookes too too Hke that DiJlijiBion of the bloudie Bijhop againft the poore Martyr or Witnes of Jejus (which M'' Fox Blaffhe- mentioneth) The Scripture is fufficient for Salvation, The "hoh ^^^ "°'- ^°^ InJlruBion : There is need of Tradition, Scripture. &c/ The Sword of the Spirit (fayth M"" Cotton) is abfolutely fufficient, for thefe foure, to wit, the Con- viBion, MortiJicatio?i, and Salvation of the ojfetidour, the Heretick, yea, and for a fifth, for Expiation, and cleanjing of the Church from the Fellowjlnp of that Guilt, but there is a fixth, to wit, InfeSlion, and there the Sword of the Spirit is too weake, and the Sword of the Magijlrate muft helpe. Peace. What found and modeft Reafon can be (almoft) [225] pretended, why the holy Ordinances, Appointtnents and provijions of the Lord Jefus (who I Thomas Edwards, Trinity College, Confcience under the Long Parliament," Cambridge (1605), was firrt a clergyman as " ihallow Edwards." He retired to of the Church of England. He became Holland I'oon after publifhing this work, a Prefbyterian in 1642. His Gangrana where he died. Wood, Fajii Oxonien- was publiflied in three parts in 1645. It fes, ii. 41 3. was extremely bitter againft all toleration. ^ This is among the queflions put to Some account of it is given by Neal, Hift. John Lambert in his examination before of Puritans, u. 2,7, Z^- Milton ftings him Archbilhop Warham in 1538. Fox, Aiis in his Sonnet "On the new Forcers of and Monuments, ii. 331. The bloody Tenent yet more bloody. 381 is the Wijdome of the Father, whofe is all power in Heaven and in Earth, and whole Heart is all on Fire with Z/CU^ to his people) fhould be fo weake in fup- prefling the Etiefnies of his Kingdome, that, all the Coimjell, Order, and Power he hath left in his Ab- fedce, are not able to refift the InfeBmi of falfe Doc- trine, without the helpe of the Powers of the World his profelfed Enemie, unto whom who fo is a Friend (fayth John) VJames iv : 4.] he cannot but be an En- emie unto God. Oh what Ihould be the tnyjierie that the two-edged Sword of Gods mighty Spirit, is fuffi- cient for CotiviBion, for Cofiverjiofi, Mortification, Expiation, Salvatio7i, but yet not powerfull enough again ft InfeBion? Myjieries Truth. There is written evidently, on the Fore- drills head oi thh plea, as on the forehead of the great Whore (Revel. 17.) [5.] Myfierie. The /Egyptiaji Ojiions (as I may fo fpeake) are full of Spirituall hifoldings, or Myfieries: One or two I fliall briefly unfold or peele. The true Fir ft, the Clergie [facrilegioiifiy fo called) in all 9'^?^/^" Ages lince the Apofiafie, have (like fome proud a.nd /j,-^ p^ver- daintie Servants) difdain'd to ferve a poore defpifed ">• Chrifi, a Carpenter, one that came at laft to the Gal- lowes, &c. And therefore have they ever framed to Themfelves rich and Lordly, pompous and Priticely, tetnporall 2Lnd Worldly Chrijis, inftead of the true Lord "Jejus Chrifi, the fipirituall King of his Saints and people. And however it fuits well the common End to retaine the Name of Chrifi (as the Lord Jefus prophefied many falfe Chrifis fhould arife, and many fhould come in his Name, &c.) yet moft fure it will 382 the bloody Tenent yet more bloody. be found, that a tern porall Crou-7ie and Digtiitie, Suord and Author it ie, Wealth and Profperitie, is the White that nioft of thofe called Scholars, Minijlcrs, BifJjops, aime and levell at:' How many thoufand of them will readily fubfcribe to the pleas of the French Bijh- ops againrt the Lord Peter, difputing before Philip the French King for temporall yuriJdiBion, and Peters Abafeef- two Sivords in the hands o( Chrijls Minijlers.'' 'sp7rituaU Peace. M'' Cotton is not far off, for howfoever He SworJ. and fome will fay with him, one Sivord is enough for a Presbyter or Elder, enough for ConviBion, Con- verjion. Mortification, Expiation, and Salvation, yet one Sword is not enough againfl: Life&ion, and there- fore it is needfull (though we are not of the opinion 226] of thofe French Prelates and others, that chal- lenged to themfelves the Sivord of temporall jiiri [dic- tion into their owne hands, yet) it is needfull that it be at our call in the hands of our Executioners the Earthly CivHl Magifirates. ^'^'.''^^ Truth. It is impolTible that temporal and worldly ly fup- Chrifis ihould walke with the legs o( -x fpirituall fup- ports. portment, but as (in refped: of outward Government) they fpring from the Earth and the Jforld, it is im- poliihle I fay but their Feeding and Aliment, Defence and ProteBion (hould be of the nature of the Root and Eliment from whence they arife. Peace, It is objedied, was the Church of the yewes ' The centre of the target in archery part of the King, diftinguifhing between was painted white. Shakefpeare, Taming the temporal and ecclefiallical jurifdic- of the Shrew, v. 5. tions. The prelates made a long reply, 'A Parliament was called bv Philip the which is to be found in Fox, Aiis and Fair at Paris, Dec. I ;, 1309. Peter de Monuments, I : 402-414. Cugneriis opened the dilcuflion on the The bloody Tenent yet more bloody. 383 tetnporall that was affifled and protefted with a tef?i- porall Sivord? Truth. The Spirit of God tels us {Heb. 8. & 10.) of a worldly SanBuary, of a weake and oA/ vaniJJntig Covenant, to wit, a Nationall Covenatit, and Ordinances of a Jeivijh Church. Peace. It is againe faid how can the DifcufTer extoll the Sivord of the Spirit only, and acknowledge no Churches. Truth. Although the DifculTer cannot to his Souls The ftate fatisfaBion conclude any of the various and feverall °ianirv'^' ' forts of Churches extant to be thofe pure golden Cati- during the dlejiicks framed after the firft patterne, Rev. i. [12. ^^'8."^°^ 20.] Yet doth he acknowledge golden Candlejlicks of Chriji yefus extant ; thofe golden Olive trees and candlejlicks, his Martyrs or Witnejfes, ftanding be- fore the Lord, and teftifying his holy Truth during all the Reign of the Beaji, Rev. 11. [4.] Hence, although we have not fatisfaBion that Luther or Calvin, or other precious Witnejfes of ChriJI Jefus, creeled Churches or Mijiijleries, after the lirft pat- terne (as they conceived they did) yet doth he affirm them to have been Prophets and ivitfiejfes againll: the Beajl, and furnilhed fufficiently with jpirituall Fire in their fnouthes, mightily able to confume or humble their Eenemies, as Eliah did with the Captains fent out againft him. [2 Kings i : 10.]" ■ He fays in The Hireling Minijlry, p. ting miniftry of the Apoflles or MefTen- 4, that he "cannot yet in the holy pre- gers to the Nations, or the Feeding and fence of God bring in the relult of a fat- Nourifhing Miniftry of Paftors and isfying difcovery, that either the beget- Teachers, according to the firft Inftitu- 384 T^he bloody Tenent yet more bloody. Peace. I will objedl no more, pleafe you {Deaf- Truth) to pafTe on to the 2nd. viz. the Mitiijlry of the Spirits pretended ijifiifficieyicy againfi: InfeBioti : why fliould not the fpiritual power of the Lord 'J ejus be powerful enough againft creepers into Hoiifes, againft fuch as lead captive filly fouls, againft fuch as dejiroy the faith of fome, &c. as well as in the firft Churches and AJJefiiblies, profefling his holy natne and worfiip ? Truth. Search his Will and Tejlanient, and we find no other [227] but fpiritual means prefcribed and bequeathed by the Lord Jefus, to Paul to Peter, or any of the holy Apojlles or Mejfe?igers. Peace. I muft needs acknowledge that the poor Conftan- fervants of Chrijl, for fome hundereth of years after a'gr^eateT^*^^^ departure of the Lord enjoyed no other power, tryal and no Other Sivord nor Shield but Jpirituall, until it danger to pjeafed the Lord to try his children with Liberty and Chnltians ^ ^ n • i r rr- n ^ i r 11 then 300 eajt^ under Lonjtantme (a f oarer Iryall trien befell years per- them in 300 years perfecution) under which tefnpo- ecu ions. ^^^ proteSlioTi, munificence and bounty of Confiantifie, together with his temporall Sivord, drawne out againft Yvev Jpirituall enemies, the Church of Chrijl foon lur- feited of the too much ho?iey of worldly eafe, author- ity, profit, pleaj'ure, &c. Truth. Deare Peace, the fecond fnijlery is this. In all ages, the world hath been o'refpread with the tion of the Lord Jefus, are yet reftored the converfion of thoufands ?) I anfwer, and extant. It may then be faid, what The Miniilry of Prophets or Witnefles, is that Miniftry that hath been extant Handing with Chriil Jefus, againft his fince Luther and Calvin's time (efpecial- great corrivall and competitour Anti- ly what is that Miniftry that hath been chrift. Revel. 10. 11." Inftrumental in the hand of the Lord, to The bloody Tenent yet tiiore bloody. 385 dehi/ions and abominations of falfe worJJjip, invented by Sathan and his Injlriunents in oppofition to the Nathans pure ivorjlnp oi the God oi Heaven : Againft thefeQ"°^^J" the Lord yef lis hath not been wanting to ftir up hising the witriejfes, fervants and fouldiers, fighting for their ^f"^!^ °*^ Lord and Majler Ipiritually, &c. ity. Thefe witnejfes, when Sathan hath not been able to vanquifh and overcome them by difputing, writing, &c. (but hath ever loft that way) he hath been forced to run to the fleflily Artnories of temporall weapons and punijhments, and to fetch in the powers of the world ; So hoping to dafli out the Candle of Truth and break the candlejiicks thereof the wit?ieJJ'es of Chriji °Jefus : This Sathan hath ever pradliced one of thefe two wayes, fometimes by (pretended) legall tryals and executions of Jujiice, fometimes by moft horrid and dreadfull murthers and majfacres Peace. Thus hath Chriji Jefus indeed been van- quifhed, and driven out of this world by the powers of Ccefars, Kings and other earthly Governours and Rulers. Truth. 'Tis a frefh and bleeding Hijiory of that famous difputation between the Cardinal znd Prelates T^^ of France and Beza with his protejlant ajjijlants under jj^j^^g Charles the (f^- And not long after that of that moft mud doe barbarous and horrible murther and tnajfacre of about ^'^^' ^'j^''' 30000 Innocents, to finifh and compleat that I'i^ory^^^^^^, which the pretended Difputation and fpirituall armetion could could never effedt; "°^ '^'^- ' The Colloquy or Conference of Poifly Catholic and Proteftant parties were in- was held in 1561, at the beginning of the vited. Theodore Beza appeared at the reign of Charles IX. The chiefs of the requeft of Calvin, and as his reprefenta- 49 386 The bloody Tenent yet })iore bloody. 228] Peace. Yea in the bloody Marian dayes, there Pretended niuft be Co7ivocations cald at Londo?!, and downe muft Q^^MarUs thelc famous ivitJieJfes oi'Jefus, Cranmer, Ridley, Lati- days, end-wtT to difpute at Oxford\^:^ but faithful Philpot for ing in fiery j^-g £j.gg difputing in the Convocation at London, and Cra?wier, Latimer and Ridley for not yeelding away the truth at Oxford, they muft all feel the rage of th.tjiery fur?iace, who bow not downe to the. golden Imaged And (without offence oi civill Authority, or difre- fpedl againft any mans perfon be it fpoken) in the late great difputes between the Presbyteria?is and Independents at VVeJhninJler ; what a Tejnpeji raifed, what Earthquakes and Thunders cal'd for, from Earth The late and Heaven, ihat the fecond y^'orrf' of the magijirate Synodicall /j^gj-ein the Presbiteriaus Servant and Executioner") diiputes. \ n-oi i-i-ni ri might errect that which all the power or the pre- tended fword oi Gods Spirit was never able to reach to/ Pea. To proceed, M Co/, is greatly offended at tive. The firft public conference was ' Cranmer, Ridley and Latimer, were held September 9, and the laft Oftober fent to a difputation at Oxford, April 9. The difputation was carried on 10, 1554. John Philpot, of New Col- chiefly between Cardinal de Tournon lege, Oxford, was Archdeacon of Win- and Beza. Its refult was not altogether chefter. Odlober 18, 1553, a Difputation adverfe to the Proteftants. In January, was held at Convocation-Houfe, in Lon- 1562, anedift of toleration was iflued, don, in which Philpot took part. He which gave them a proteftion before was called to account by Gardiner, and denied. The Maflacre of St. Bartholo- was burned at Smithfield, December 18, mew's Day begun Augufl 23d, 1572. 1555. He was of Williams's opinion in " Le calcul le plus modere, celui fait par regard to " the baptizing of infants." de Thou, eleve le nombre des vidlims a Fox, jlSls and Monuments, iii. 36-74, pres de trente mille." H. Martin, Hif- 16-24, 459-512. toire de France, xi. 278. Thuani Hijl., - The Prelbyterian party in the Weft- iii. 145. For an account of the Colloquy minfter Affembly, which was in an over- of Poifly, fee Martin, HiJIoir, i^c, xi. whelming majority, was againft tolera- 74-79. Thuani HiJ}.,\\. 11 7-1 27. tion, and called upon the magiftrate to The bloody Tenent yet more bloody. 387 this word : to wit [the Eye of the Ajifwerer could never be fo obfcured, as to run to the Smiths-Jhop for -a. /word oi Iron, and Jieel to help the Sword, of the Spirit ; if the Siin of Ryghteoujhes had pleafed to fliew him that a Nationall Church, Gfc] And his A bloody anger breaths forth, firft againft all Hereticks thus : unchTu"- If there hejiones of thejlreets, the Magijlrate need dan not run for a Sword from the Smiths Jhop, nor an 'P^^"^^- Halter from the Ropiers to puniih an Heretick. Truth. It is true, the warehoufe oi perfecutioti is fo abundantly filled with all forts of bloody hijlriwients, befides Swords and Ropes, that the Primitive and Latter times have told us how many feverall forts of Jorrows, pains and tortnents the fervants of the living God, have felt by feverall Injiriiments of Blood and Death, befides Ropes and Swords, &c. and all to pun- ifli (as Majier Cotton fayth) the Heretick, the Here- tick, Blafphemer, Seducer &c. Peace. What is this Anger but Fury, Ira furor brevisejl? And what weapons can be wanting to Fury, not the Jlones in the Jlreets (faith Mafi:er Cot- ton) Furor armor minijlrat, for the tnagijlrate needs not (faith he) fi:ay fo long as to run to a Stniths-fiop for 2. f word, or to the Ropiers for a halter, &c. draw his fword againft what were called fiance of the Aft, with a lift of the here- "feftaries." At a later period the Pref- fies, and fays it was "one of the moft byterians having a temporary majority in fhocking laws I have met with in rellraint Parliament, fhowed their intolerant tern- of religious liberty, and (hows that the per in paiTmg an " Ordinance againft governing Preftjyterians would have made Blafphemy and Herefy," which went fo a terrible ufe of their power, had they far as to inflift the penalty of death on been fupported by the fword of the civil thofe who would not abjure certain pro- magiftrate." Hiji. of Puritans, ii. 79 fcribed errors of opinion. This aft was Crofby, HiJl. of Baptijis, i. 199. paffed May 2, 1648. Neal gives the fub- 388 The bloody Tenent yet ?nore bloody. The rafti fury and madnefle of perfe- cutors even againrt them- felves. Pleafant- nefle of wit fanfti- fied, glori fies the giver. Peace. O the t7iyjieries of iniquitie and cozenage of fin, that a Latnbe of Chrijl fhould thus roar out like a LyoTi, and (as the fpeech may be conftrued by fome) fo far as in him lies to provoke [229] the chill powers, yea the people in the ftreets to furious outrage, and not fo much as to attend proceedings in pretended legal Trials and executions, but in the madnelfe of Barbarous murthers and majjacres, and that even upon himfelfe and the Independants in their meet- ings, &c. Peace. But 2dly. he finds fault with the Difcuflers wit, for bringing fuch light conceits into grave dif- courfes and difputes about the holy things of God. 'Truth. If there be anything favouring of wit in the Difcuifors fpeech, let all men judge whether there be not a double, yea a treble portion in this of Mafi:er Cottons ; I acknowledge, Non eji fnajor confu- Jio quam ferij & yoci. The Difcuffer dares not will- ingly to prophane the holy name of the mojl high with lightnes, no not with thofe fine turnings of wit which the word forbids, [s'JzpanO.ia, Ephef. 5. [4.] which becomes not Chrijts fchollars, but rather the .giviyig oi thanks : And yet there is an holy wit and pleafantnes in Samfons Piddle, in Gothams and 'Jefus his Parables, yea, and in Eliah his fharpe and cutting language, which cut as deep to their deluding con- fciences, as the Knives and Lances of their Idolatrous backs and bodies ; Yet none of thefe were (as Maft. Cotton infinuates againfi: the Difcufler) for naming of Smiths-Jljop) playings with, feathers, &c. Peace. But what thinke you of his confidence, touching his New-England Diana, to wit, that the The bloody Tenent yet more bloody. 389 Difcuffer will never be able to make it good : that the Church in New-England is implicitly, a Natmi- all and State Church ? Truth. His own words feem to prove it, for if it be a Church and not Churches of A^. England, as elfe- The pre- where he fpeaks (and as the Scripture ordinarily p^^^tf^^lj^ fpeaks, the Churches oi Judea, Galatia, &c.) it can- Churches not be no other but a Nationall, as the E?is:liPj- ?^J^'// o */ indeed but Church, Scotch-Church, French-Church, &c. But pof- a Nationall fibly it being a miflake, I anfwer, A Natio7i in the Church. common and large extent, I dare not call New- England, but thus, the feverall Platitatiojis or Colonies of one Religion, or way of worjhip make up one Col- onic or Province of Eftglijl:>-me?i in this part or tradt oi At?ierica. I cannot thererefore call the Church of New-England (properly) a Nationall Church, but a Provincial Church, a State Church; cafl into the mould of a Nationall Church, diftin6t into fo many Parijljes, I fay not exprefly and explicitly, but im- plicitly and fecretly, [230J which the fan ot right- eoufnejfe will at laft reveal, as clearly and brightly in the eyes of all men, as the fun that fliines at Noonday. At prefent, I affirm (what ever are the pretences, pleas and coveritigs to the contrary) that that Church ejiate, that religion and worJJjip w'^h Jg commanded or permitted X.Q) bebutoneina country, nation or province (as was the 'Jews religion in that typical land of Ca- nan) that Church is not in the nature of the particular Churches of Chriji, but in the nature of a Nationall or Jl ate Church : the nature of a particular Church of ^o per- Chrijl, is to be one, 2 or 3 (more or lelfe) in Townesrraes or Divi lions of worflnppers : and it is made odi- thcrciorc ■j i x are the ous & intolerable for any part of this City,Jiate, &ce. Churches, not to attend the common worjljip of the City, fandtilie tionall ^ '^^ holy times, and contribute to the holy Officers, and Church in to walke in another way, which is the generall ftate the mould and pradlife oi New-England. ^P_ ' 2. That is a nationall -^nAjlate Church where the Whtxtt\\tCivill power is conftitued the i7f«^ thereof, to fee Supream j^ ^.j^g co7iforming Or reformi?ig of the Church, the in a /rz^/^ or fa If e hood of the Churches, Miriifries or ;/;/«- Church is if rations, ordinayices, DoBritie, &c. Body can- -'^'^ ^^^ particular Churches of Chrifl fefus, wee not but be finde not a tittle of the power of the civill magifrate h'^V'^^ , or civill fword m fpirituall cafes. It is impolTible but all make a Nationall and Civill head muft be head oi a Nation- up but one ^// or .S/rt/f Church, which (upon the point is but a National (^'^'^^^l or temporall Church (like the Zif^^ thereof) and mixt not a heavenly znA fpirituall : I fay, a C/W/ or tempo- vu^^'^u^' ^'^^^ Church, fubjecft to the changes of a changeable Jewiih Court or Countrey, and the interpretings and expound- Nationall />;g-j- of Scripture, to what the Court or Countrey is The'^pu? fubjedl to approve or difprove of. ing a 3. It is a Nationall or .S/rt/^ Church, where the Countrey oppofite or gain-fayer, the pretended Heretick, Blaf ticks' de- phemer. Seducer, &c. is fome way or other punilhed, dares that put forth of the State or Countrey it felfe by death or ountrey l,aniflmient : whereas particular Churches put forth no IS explicit- J r . . , ^ . K . , ly or im- lurther then irom their particular Jocieties, and the ^icitly a Hereticks, &c. may ftill live in the Countrey or Coun- Church. treys unmolefted by them. The bloody Tenent yet more bloody. 391 4. That Church cannot be otherwife than a A^^- tionall or [231] State Church, where the maintenance ^ ^""^ of the Worjhip, Priejls and Officers, is a State main- am7pro'v- tetia?ice, provided by the care and power of the State, eth a State who (upon the point) payes their Minijlers or Ser- ^'^"''c^- vants their wages; whereas the mamtenance of the Worflnp and Officers of a particular Church, we finde by Chrijis Tejiament to be cared for fufficiently by Chrijis power, and meanes in his Church. 5. That Church is a National I or State Church, Synods af- whofe whole Allemblies, in Synods, Councells, Pro- ^^J'J.jf ^y vinciall, Nationall, &c. If M'' Cotton can difprove Pozver, the truth and fubftance of thefe and other particu-P^"^'^ '^^ lars alledged, fo farre as concernes the. generall 2indi^f-iiJfJ^g Body oi the Countrey combined (whatfoever \\XX\&:Nature variation fome particular Townes may make) the^"'V'^/ T-N-r-r n ^ 11 i-t-^ 1 -i-a/t "t'ad that Dilculler mult acknowledge his hrrour, but ir M."^ a as and Cotton cannot doe it, as I believe he cannot (what '^"^^^ *^^'^- ever flourifh a wit may pretend) the God of mercy pardon what by M"" Cotton is done in Ignorance, and awaken him and others, who caufe his people to goe aftray; according to that of the Prophet; Their Shepheards caufe this people to goe aftray. [Jer.50:6.] Peace. O that all Gods Jljeepe in New Engla7id, and fuch as judge themfelves their Shepheards, may truely judge themfelves at the tribunall of their owne Con- fcience in the prefence of the Lord, in the upright Exatnination oi thtie. particulars : But to leave New Englarid, and to returne to the Z^and of Ifrael : I "fliould thinke (fayth M'' Cotton) not onely mine "eye obfcured, but the fight of it utterly put out, if "I iliould conceive (as the DifculTer doth) that the 392 The bloody Tenent yet inore bloody. " Nationall Church State of the yewes did neceflarily "call forfuch weapons to punifh Heretiques more then " the Congregationall State oi particular Churches doth "call for the fame now in the dayes of the New " Tejlament. Truth. It is zjlrange Speech to proceede from fo knowing a Man, but let us ponder his Reafons in the feare of God. Peace. Was not (fayth M"" Cotton) the Nationall Church of the yewes compleatly furnifhed with Spirituall Armour to defend it felfe, and oppofe Men and Devills, as well as particular Churches of the New Tejlament? Had they not power to convince falfe Prophets, as Elijah did the Prophets oi Baal? had they not power to feparate Evill Doers from the Fellowjljip of [232] their Congregations? And he addeth, an uncleane Perfon, although he might not Enter into the Tefnple, with the reft of the Ifraelites to worfloip the Lord, yet he was permitted to live in the Common-weale of Ifrael, Men uficircumcifed both in Heart and Flejlj. Touching He addeth further, that the Nationall Church of 'ence be-'^' If^^^l was powerfully able by the Sword oi the Spirit tzueen the to defend it felfe, and to offend Men and Devills, for Church of ^yhich he quoteth, Zach. 4. 6. And he asketh, doth and the not the Difcufler himfelfe obferve that time was, in Chrijiian the Natiouall Church of the Land of Canaan, when there was neither Carnall Sword nor Speare to be found, I Sam. 13. [19.]? And was not then the Nationall Church powerfully able by the Spirit of God to defend it felfe, and to offend Men and Devills as well as particular Churches now ? Churches. T^he bloody Tenent yet more bloody. 393 Truth. I anfwer : Firft, As much as the flmdow of a Man falls fliort of a Mayi himfelfe, fo did all their Ordinances (which were hnt Jhadotves oi fpirit- uall things to come) fall fliort of that bright enjoy- ment of Chrijl yefiis, zndjpirituall ■slxxA heavenly tlmigs in him, now brought to Light by Chrijl Jefus in the Go/pel or New Tejlament. 2. M"" Cotton will never demonftrate that the put- ting forth, or Excommunicating of a perfon from the Church of God amongft them, was other then cutting off from the Land by Death, and the Civill Sword, the fame being fpiritually executed now in the Ifrael oi God, i Cor. 5. Gal. 5. 12. Thirdly, Although the Strajiger uncircumcifed "^^^ ^'b might live amongft them, yet none of the Native q"^^^^ ^ Ifraelites might fo live, nor yet might the Stra7iger'^onti\ic\\. prophane the holinejje of the Lord by labour on the Sabbath, which M"" Cotton will never prove ought ^f '^^^jf now to be kept by all Countries of the world, andtian. that under fuch Penalties, as was in the Land of Canaan, the holy Land : Nor that they hzAfpirituall power fufficient to punifli the willfull breach of any Morall or Ceremo7iiall dutie, without the helpe of the Car?iall Sword, the contrary to which is plaine in the New Tejiatneiit, i Cor. 5. 2 Cor. 10. Fourthly, For the Scripture, Zach. 4. 6. Not by might nor Power, &c. The Prophet doth not here oppofe the Spirit to tnight or power, fo as to deny the ufe of Carnall weapons, might or power, which God had vouchfafed to them againft all Enemies 2-2^1 within and without, but flieweth it to be the'^^^^"P -^ ^ J ons 01 tnc work of Gods own Jinger or Spirit in the ufe of car- jewes and 50 394 ^^^ bloody Tenent yet ttiore bloody. Chrijiians fjall tneams which they ufed for the raifing of the compare . ^^^^^/^// temple and Civill defetice of Themfelves againft all Oppofers, Hinderers, &c. Whereas 2 Cor. I o. [4.] the Apojile flatly oppofeth Spirituall Weapons againft Car?iall, and M'' Cotto?i will never prove that the Cori7ithians or any of the Saiiits of Chrijl, did enjoy other Weapons, in that Jirji or the Ages next after, but onely the Spirituall Weapons and Artillery which the Apojile mentioneth. Laftly, To that of i Safn. 13. [19.] I anfwer, That NoSpeare^^^^ there was no Speare nor Sword in Ifraell, the noT Sword Ifraelites were not powerfully able to defend Them- in ijrae/. fgiygs againft their Enemies, except that God was pleal'ed extraordinarily to ftirre up meanes of their prefervation, as wee fee in the cafe of Jonathan and his Armour-bearer againft the Philijlims. In like manner I believe that where the ordinary power of Gods hand in his holy Ordinayices is withdrawen, it is his extraordinarie and immediate power that pre- ferveth and fupporteth his people againft Meti and Devills ; as in particular, during the reigne of Anti- chriji in ftirring up and fupporting the two Wit- nejjes. Exam: o/'Chap. 69. replying to Chap. 72. Touching the Teftimony of Brentius. Peace.TT is untrue, fayth M'' Cotton, that we rejlraine J. Men from Worjhip according to Confcience, or conjiraine them to WorJJjip againft Confcience, or that fuch is my Tenent or praBice. The bloody Tenent yet more bloody. 395 Truth. Notwithftanding M'' Cottons cloake, to wit, that they will not meddle with the Heretick before he hath finned againft his owne Confcience, and fo perfecute him onely for finning againfl: his ow7ie Confcience, yet I earnefi:ly befeech every Reader ferioufly to ponder the whole Jlreame and feries of M'" Cottons Difcourfe, Propojitions, Affirmations, &c. through the whole booke, and he ihall then be able to judge whether it be untrue that his DoBrine tends not to conjiraine, nor rejiraiiie Confcience. 234] 2. For the matter of fa6t, how can he with any Humilitie before the faming eyes of the moft High, cry out, no fuch praSlice, when Firft, Their Lawes cry out a Comtnand under Pen- f^'^'f"^' altie for all to come to Church, though not to be ^^ ^e ac- Members, which in truth (as hath been opened) is counted but a colour and vifard, deceiving himfelfe and others: P^"^"^"" And a cruell Law is yet extant againfl: Chrif fefus, muffled up under the hood or vaile of a Law againfl ATiabaptifirie, &c.' Secondly, Their praBice cryes, their Imprifonments, Fillings, Whippings, Bahijliinents cry in the Eares of ■ "It is therefore ordered and decreed Col. Records, iii. 78. that vvherefoever the miniftry of the word " It is ordered and agreed that if any is eftablifhed according to the order of perfon or perfons within the jurifdiftion the Gofpell through out this Jurifdiftion, (hall either openly condemne or oppofe every perfon fliall duely refort and at- the baptizing of infants, or go about fe- tend thereunto refpeftively upon the cretly to induce others from the appro- Lords dayes &c ; and if any perfon with- bation or the ufe thereof, or (hall appear in this juril'didlion fhall without juft and to the Court wilfully and obftinately to ncceffary caufe withdraw himfelf from continue therein after due time and means hearing the publick miniftry of the word, of conviftion, every fuch perfon or per- after due meanes of conviftion ufed, he fons fliall be fentenced to banifliment." fliall forfeit for his abfence from every Mafs. Col. Records, ii. 85. fuch publick meeting 5 fliillings." Mafs. 396 'The bloody Tenent yet ??wre bloody. the Lord of Hojis, and the louder becaufe of fuch unchrijlian jigleave, cloakes, &c. Peace. Let it be granted (fayth M'' Cotton) that we did both, yet this did not make Laives to binde Confcience, but the outward man onely ! Nor would we (fayth he) think it fit to binde the outward man again ft Confcience. Truth. I cannot difcerne the Coherence of thefe three Affirmations : i . We rejlraine no man from Worjliip according to Confcience. 2. We make Laives but to binde the outward mdin onely. And yet againe (3) we thinke not meete to binde the. outward rrvzn again ft Confcience. M'' Cotton lived once under a Lawes con P(^p/jjj Law, to wearc d^fooles Coat or Surplice on his Gods Wor back, and to make Conjuring Crojfe with his Fingers, ftiip. why fliould he fay, that this Law went beyond his back and \\i?,f?igers, and came even to his Confcience'? If thel'e pettie bo7ids did binde his Confcience, as well as his back and \\\% fingers ; Oh let not M'' Cotton fo farre put off the Bowells of CotJipaJJion toward Chrifi "Jefus and his Followers, yea toward all men, as to Danger- binde their backs, and their Necks, their Knees and Hands backward znA forward, to or from Worfiip, and yet fay he binds but the outward man, &c. Yea and oh let not fuch uprightnes, candor, and Integritie, as M'' Cotton hath been noted for, be blemiflied with fuch an Evafion as this, to wit, when it comes to felfe, that Confcietice his owne or his Friends be offred to be bound, &c. then he fhall flie to his third Evafion, faying. We think it not meete to binde the outward man againft Confcience, that is, againft our Cotifciences, &c. What ever becomes (finck or fwim) of other Mens. ousdiftinc- tions, 'The bloody Tenent yet more bloody. 397 235] Peace. In the next PafTage, Gort' needs not (fayth M'' Cotto7i) the helpe of the Magijlrate more in the Seco7id, then in the firft Table. Truth. God needeth not abfoliitely for the matters Touching of the Second Table, though refpeSlively, becaufe he^oth'Ta" hath appointed Ordina?ices, unto which he hath gra- bles. cioufly referd himfelfe. But for the Jirji Table, he hath no neede at all, oi carriall weapons, no not re- fpeBively, becaufe he hath appointed Ordinances to thoufand-fold more. pote}it,fuitable znAfiifficietit. Peace. Whereas it was urged, that if Magijlrates mull: ufe their 7nateriall Sword in keeping of both Tables, they muft be able to judge of both : M»" Cot- Of Mag- ton replies, that it is enough, that they be able tol*^"*^" judge in Principles and FouJidatiojis, and of the Arro- in Spirit- gancie of a tumultuous Spirit ; for fuch want not "^'s, &c. 'Judgemerit to cenfure Apojlajie or Herejie, Idolatrie, &c. Truth. It is not like that a Carpenter who hath skill fufficient to judge the Principles and Founda- tiojis of a houfe or Builditig, fliould be unable to judge about the Beames, Pojls, Sec. 2. With what great darknes, have the beft of Gods children themfelves been covered thefe many hundreth yeares, touching the very Fundamentalls of Gods Worjljip ! Peace. Whereas it was faid further, that either Of Quali- they are not fitly qualified Magijlrates and Conwion- ^3"°"^ °*^ weales, that want this abilitie to judge, &c. Or elfetrates. they muft judge according to their Confcience ! M"" Cott07i replyes ; Many Salifications are required in Husbands, Wives, Children, Servants, Mifiijlers, Churches, the want whereof may make thtva Jijtfull, but not unlawfull. 398 The bloody Tenent yet more bloody. Truth. I anfwer ; fome Relations are Paffive, as that of children, who may be true and lawfull child- ren, ahhough they know not that they are children. But, fuch Relations as are aSlive in their choice and confent, as of Husband, Wife, Magijirate, &c. thefe cannot be lawfull, unles they be fitted and qualified to performe the maifie and effentiall duties of Hus- bands, Wives, Servants, Magifirates. That Husband, Wife, Servafit cannot be lawfull, that are engaged to other Husbands, Wives, Mafiers : Nor can that Magifirate be lawfull, who is a mad-inan or Ideot, not able to difcerne between Right z.n^ Wrong: and truely (were Magifirates bound, as to the chief e part of their Dutie and Ofiice) to eftablifli the true Re- ligion, &c. he were no more then [236] a mad-man (as to the firft Table) that were not fpiritually in- dued with ability of difcerning the true Church, Minifiry, Worfhip, &c. Peace. Now whereas it was further urged that ^f '^^g'^" then the Common- we ale, the Civil, Naturall ftate, ities. hath more Light concerning the Church of Chrifi then the Church it felf, &c. Mafter Cotton replies, it followes not, becaufe that is a weak Church that knowes no more light then that of the Principles ; and befide; what light the Common-wealth hath it may have received from the Church. Truth. I anfwer, If Kings and ^leens, &c. be nurcing Fathers and Mothers (in a fpirituall refpedl) over the Church, as is ufually alleadged; can it be expedled but that the Nurfe, Father or Phyfician fliould know more of the Childs fiate then the Child or Patient himfelfe, who oftentimes knows not his The bloody Tenent yet more bloody. 399 fickneire, nor that he is fick, (as oft may be the cafe of a Church of Chriji) It is impoffible, but they muft have more light then the Child, yea and much more impoffible that they fhould receive their Light and direftion from the Child, &c. Peace. We fee, faith Mafter Cotton, that Magif- trates fometimes have more Light in flatters of Re- ligion then the Church it felf, as David and Hezekiah. Truth. This ( i ) confirmes w^hat I faid, that thefe Kings being appointed by God, Formers and Reform- ers of the Church of Judah, they muft needs have more light in the matter of Refortnation then the Church it felft" to be reformed. Davidmd. 2 I muft deny that David and Hezekiah were £puj.ative other then types oi ChriJl ]ejiis, both in his owne Kings, &c. perfon and in fuch, who in his abfence are by him deputed to manage the fpirituall power and fword of his holy and fpirituall Kingdome. Peace. Yea, but alas, faith Mafter Cotton, there is no colour, that becaufe Magijlrates are bound to difcerne and ferve Chriji with their power, that there- fore they may punifli Chriji and Chrijiians. Truth. True, therefore, Mafter Cotton elfewhere faith, they muft fufpend to deal in Church matters untill they can judge, &c. And this, Firft implies their light and judgement (abfolutely neceflary) in all fuch matters of the Church, about which they are to Judge and adt as often I affirme. 237] 2 I aske what kind oi fpirituall PhyJiciansw'iW Mafter Cotton have, who ftiall be bound to fufpend their power, all their lives long, unlefle they have 400 The bloody Tenent yet more bloody. Magif- skill to judge o^ Difeafes? will not the fimilitude " j-jjgj'jjhold againft fuch fpirituall Fathers, Nurces, Phyji- matters oicians, who all their life long (yea the greateft num- Religion. i^gj. beyond compare of all their fpirituall Fathers upon the face of the Earth) mufl wholly fufpend from afting in fpirituall difeafes or cafes, to wit, in reforming, eftablifhing, &c. 3. Although it excufeth not ('tis true) fuch Mag- ijirates, Pri?ices Co7n7non-'wealths, for making this DoBr'me their ground of perfecuting Chriji and Chrijiians, yet doubtlelfe it makes their fin the greater who feed them with fuch bloody DoStrines, and fo confequently occalion them upon the rocks of fuch falf and dangerous and bloudy praBices. Exam: of Chap. 70. replying to Chap. 73. Peace.'^'H this Chap, [Dear Truth) lye mdiny Jl ones X of offence, at which the feet of the unwary moft eafily may ftumble ; I hope your carefull and fleady hand maybe a h\e&A ,I?iJirument of their Removall: As Firfi:, although Mafter Cotton fubfcribe unto Luther that the Govern?ne7it of the Chill Mag- i/Irate doth extend no further, then over the Bodies and Goods of the fubjedl, yet (faith he) he may and ought to improve that power over their Bodies and Goods to the good of their Souls. Truth. Sweet Peace my hand (the hand of Chriji afilfiiing) fhall not be wanting : but what offence can be taken at the propofitions ? Pea. The propofition like an aple of Sodotn, is fair The bloody Tenent yet more bloody. 401 and fpecious untill you crufh it by examination : For, by maintaining the Magijirates power over the Bodies and Goods of the fubjedl, for the good of his Soul, it is clear in this Chapter and others foregoing and following, that Mafter Cotto7is words drive at no lelTe then a feizing upon, and plundering of the goods, the Imprifoni?ig, isohippiyig, Bcmijhing and kill- ing the Bodies, of the poor people, and this under ^Q^'^'' the Cloak and colour of laving their Souls in the^-^^ ' day of the Lord y ejus. Truth. The Civil State, and Conunon-weal m^Lj be compared to [238] a piece of Tapifty, or rich Arras, made up of the feverall parts and parcels of the Fam- ilies thereof. Now by the Law of God, Nature and Nations, a Father hath a power over his Child, the Husband over the Wife, the Mafter over, &c. and doubtlelfe they are to improve that power and Au- thority for the good of the. fouls of their Children, The pow- Yoak- fellows, &c. But fhall we therefore fay that" °^u% ., 11TT1 lit ^ j~i I ./jrents.xiul- the rather and the Husband hath power under C/6r/// bands, over the conf denies and religion of the Child or Wife, Magif- as a Father or Husband had under Mofes Numb. 30. fp^rkual^ Parents are commanded in the Gofpel to bring up their Children in the inftrudlion and fear of the i Cor.-j. Lord; the Husband is commanded to labour to wint"^-] and lave his Wife (with other power then the Wife also her Husband) whether Turke or Jew, Antichrif- tian or Pagan : but fuch a power and fword to be improved (as M"" Cotton here pretends) for foul-good, Mafter Cotton will never finde in the Teftament of ChriJ} Jefus. The Plain Englifi is (what ever be the Cloak or SI 402 The bloody Tenent yet more bloody. The cover which the States, Kings and Rulers of this V Souls- world ufe in this cafe) this terme \ior fouls good] is gooJ] no more then the old Popifh 'Jefabels painting, pro commoniyy^^^^^ ^nifjice, pro redemptwne aninice, or as that noble &c. St. "John obferved in a fpeech at Guild-hall, that the Kings party made ufe of the name of Peace, as the Papijls mXqA the name oi God, In nomine T)077iini, &c^ Peace. It is moft lamentable to fee how the Kings of the Earth are grofly flattered by their Clergy, into as groffe a belief that they are moft Catholick Kings as in Spain, moft Chrijiian Kings as in France, De- fendors of the Faith in England. Hence thofe two bloody Perfecutors of Luther, Charles the Fifth, and Henry the Eighth, were celebrated even upon the pofts of the doors in Guild-Hall : Carolus, Henricus vivant, defenfor uturque, Henricus Fidei, Carolus Ecclefa. Peace. And yet to what other end have or doe (ordinarily) the Kings of the Earth ufe their power and authority over the Bodies and Goods of their Sub- jedls, but for the filling oix^^w paunches like Wolves or Liotis, never pacified unlefle the peoples bodies, goods and Souls be facrificed to their God-belly and their owne Gods of profit, honour, pleasure, &c. ' Oliver St. John of Catherine Hall, in 1673, aged about feventy-five. He Cambridge, and afterwards of Lincoln's was connefted with Cromwell by mar- Inn, argued in behalf of John Hampden, riage. Mr. Carlvle fpeaks of him as in the cafe of Ihip-money. He was in " du&y, tough St. John, whofe abftruse Parliament for Totness, and was made fanaticil'ms, crabbed logics, and dark am- attorney-general, and afterwards chief- bitions, iflue all as was very natural in juftice of Common-pleas. In 1652, the '* decided avarice" at laft." Life of Crom- year of this publication, he was sent well, ii. 6. Wood. Athena Oxonienfes, ii. ambaffador to the Netherlands. He died 453. The bloody Tenent yet more bloody. 403 Peace. But in the fecond place Mafter Cotton affirmes, that by procuring the good of sheir fouls, they may much advance [239] the good of their bodies and outward man alfo. Truth. This Propojition is as fair as the former, but in the fear ching and crujhiiig is as rotten, for how- ever it is moll true (as he quoteth i Tim. 4, [8.]) that Godlineffe hath the promife of this Life, and of a bet- 7^^ P''°'" ter, and alfo that fuch as feek firft the Kingdoine of p^j-^jj j^gj God, may expedt outward mercies to be caft upon cies confid them, yet thefe promifes can never by any rule of^"" Chrif, be ftretched to proue outward profperity and flourifliing to the followers of Chrif Jefus in this prefent evill world. Peace. He that is in a pleafant Bed and Dreame, though he talke idly and infenlibly, yet is loath to be awaked. Truth. Thofe fweet promifes fupply Gods fervants with what outward blellings his holy Wifdome feeth they have need of for his fervice : But when wil Mafter Cotton indeed witnefle againft a Nationall Church, and ceafe to mingle Heaven and Earth, the Church and worldly fate together ? when will he ceafe to propofe the rich and peaceable, viftorious and flourifliing Nationall State of the Jewes as the Type of the Carnall peace and worldly wealth and honour of the fpirituall Nation and Kingdome of Chrif yefus ? when will he more plainely and lim- ply conforme the members to the head Chrif Jefus in the Holinefe, Glory oi his fpirituall poverty, fame and fufferings ? Peace. I have in the experience of many Ages 404 T^he bloody Tenent yet more bloody. obferved the flourifliing profperity of many Cities, Common wealths and Nations, where no found of Chrijl hath come, and that for hundreths, yea, fome thoufands of years together, as hath former-[ly] in this difcourfe been inftanced.' Truth. You have found that when the Ked and Black and Pale horfe of War, Fatnine and Death have thundered upon the Nations, it hath not been upon the decay of a State Religion, but most com- monly upon the rejeBing and perfecuting of the Preachers and Witnejfes against it. Peace. Yea Mafter Cotton himselfe observeth that fuch of Gods fervants as grow fatteft in Godlinejfe, grow not outwardly in wealth, but God keepeth them low in outward ejiate. Worldly Truth. I conclude this palfage with an obferva- profperity tion of conftant experience, ever lince the &o?i of God eerous*"o ^^^ended the Heaiiens. The neerer Chrijls follow- Godschil-ers have approached to worldly wealth, eafe, liberty, dren. honour, pleafure, &c. the neerer they [240] have approached to Itnpatience, Pride, Atiger and Violence against fuch as are oppofite to their DoBritie and ProfeJJion of Religion: And (2) The further and further have they departed from God, from his Truth, from the Simplicitie, Power and Puritie of Chrijl y^fus and true Chrijiianitie. Peace. In the next Palfage M"" Cotton (though with another heart, yet) in the Language and Tongue of the Pharifees, feemes to take part with the Prophets against the perfecuting Fathers, and amongfi: many things he prohibites Magijlrates this one, to wit, that he must not make Lawes to binde Confcience. I Page 16, fupra. The bloody Tenent yet more bloody. 405 Truth. What is a Law, but a binding Word, a R^}:'*^^^^ Cotnmandement ? What is a Z/^'re; to binde Confcience, Con'"^ but a Cofnfnandeme?it that calls for Obedience ? And fcience. muft wee raife up fuch Tumults, fuch Tragedies, and fill they^fi' of the World w'lih Jireatties oi bloud, about the Chrijiian Magijlrates reforming Religion, ejlablijh- ing Religion, killing the Heretick, Blajphetner, Idola- ter, Seducer, and yet all this without a Law, that may in the name of Chriji exad: obedience ? Peace. I wonder what we fhall thinke of thofe Lawes and Statutes oi Parlia?nent, in old or New Eng- land that have bound the peoples Confciences, at leaft fo farre, as to come to the Parijl} Church, improving (as M"" Cotton sayth) the power and Authoritie over their Bodies for their Souls good'? What fhall wee c.all all thofe Lawes, Conmiandements, Statutes, Injunc- tions, DireSliofis, and Orders, that concerne Religion and Confcience ? Truth. The plaine truth is, M"" Cottons former refor})iing zeale, cannot be fo utterly extinguiflied, as to forget the natne and Notion of Chrijiian Libertie, although in this bloudie Difcourse, he hath well nigh, if not wholly) fold away the Thing ! The Confcience (fayth he) muft not be bound to a Cere- monie (to a pretended indifferent Ceremofiie): And yet loe, throughout this Difcoufe, he pleades for the binding of it from thefe and thefe DoBrijies, from thefe and thefe Worjliips, and binding to this or that Worjlnp, I meane, to come to the publike Towne or Countrey Worflnp ! Juft for all the world, as if a Woman fhould not be bound to make a Curtfe, or Salutation to fuch a Man, but yet fhee fliould be 4o6 The bloody Tenent yet ?nore bloody. bound (will fhe nill fhe) to come to his bed at his pleafure. Worjhip is a true or falfe Bed, Cant. i. i6. Peace. It is obfervable in the next place, what y[y Cotton [241] obfcrveth, concerning the Princi- ples oi faving Truth, to wit, that no good Chrijlian, much lelfe good Magijlrate can be ignorant of them. Truth. In the Confideration of the Modell, this Goodnejfe or Badnes of the Magijlrate is Examined, and eafily it is proved (to my underftanding) that this Alfertion confounding the nature of Civ'ill and Morall goodtiejfe with Religious, is as farre from Good- nes as Darknes is from Light. ^ Peace. To this IfTue tends M'' Cottons Conclufion of this paffage [verily the Lord will build up and eftablifli the Houfe and Kingdome of fuch Princes, as doe thus build up his.] Truth. The promife of God to David concerning his Houfe and Kirigdome in the Letter, is moft true in the Myjlery and Antitype, as to the Spirituall Houfe and Kingdome of King David, King Jefus, in fuch Pri?ices or Propheticall Kingly Spirits, who Spirit- ually, in the Word of Prophefie (the Sword of Gods Spirit) contend, for the Spirituall Kingdotne of Chrift Perfecu- fefus : Go^ will eftablifli them in Spirituall Dignitie o'rdinarle ^^"^ Authoritie : But take this literally (as M"' Cotton Portion of Carries it) and as he never will finde any fuch Dutie Chrifts lying upon Princes in the Gofpell, nor any fuch protn- tfe of temporall profperitie, but holy prediBioJis and foretellings of the crofe and perfecution ordinarily to all that will live Godly in Chrifl Jefus, and the greater perfecution to the noft zealous and faithfull Servants I Bloudy Tenent, 134, 135. Put. Narr. Club, III., 245, 246. The bloody Tenent yet more bloody. 407 of Chriji Jefus : So neither can he give any true Inftance (truely proper and parallell) to this purpofe. Peace. Me thinks although fuccelTe be no conftant rule to walke by, yet Gods providence in fuccejfe of Journies, ViBories, &c. are with great care and Jeare to be attended to and pondered, and the Hand and Eye of God to be obferved in them, of what fort or Nature fo ever they be. Truth. Two inftances of greateH fuccejfe and tern- T"'° porall profperitie we have prefented to us on the pub- derfully likejtage of this world, before our owne Dores, crown- favoured ing the Heads of fuch States and States-men, as have ^ ' attended to mercy and freedome toward oppreffed Con- cy fhewed fciences. to oppreff- The firft is that of the State of Holland: The itc- fciences ond of our owne Native England, whofe renowned formerly Parliament and viBorious Armie never fo profpered, ^^''^""'^ as fince their Declaration and praBice [242] of ^///f the State of and ?nercy to Cojifciences oppreffed by M'' Cottons ^^gl""^- bloudie Tenent. Peace. In the next Paffage, it being a Grievance that M"" Cottoji fhould grant with Luther the Mas'if- Bodies and trates power to extend no further then the Bodies j^°°;f * and Goods of the Subjedl, and yet withall maintain- trates eth, that they muft punifh Chrijlians for finning o^^"^- againft the Light of Faith and Confcience : M^ Cot- ton anfwers : Firfh; He fuppofeth the chiefe good to be that of Chriftian Faith and Good Confcience. Secondly ; Suppofe (fayth he) by Goods were meant outward Goods, yet the Magijlrate may punilli fuch in their Bodies and Goods, as feduce, &c. for (fayth 4o8 The bloody Tenent yet more blooay. he) in feeking Gods Kingdome and the Righteoufnejfe thereof, Men profper in their outward EJlates, Matth. 6. 23. Otherwife they decay. Laftly, He remembers not the propofition to be his, [The Magijlrates power extendeth no further, then the Bodies and Goods of the SubjeB] He anfwer- eth it is true in refpecfl of the Obje£f, though not in refpedl of the Etid, which (fayth he) is itiTTohzsuetu, Bene adviinijlrare Kenipublicam. And he asketh if it be well with a Common-weak, enjoying bodily health and worldly wealth, without a Church, without Chriji! And he concludes with the Inftance of the Romane Empire, which had it not caft away Idolatrie (fayth he) had been ruined. Truth. For anfwer ; Firft, the diJlinBion is famous among all Men of the Bona or Goods of Animi, Cor- poris, For tunas: and againe, that of the Minde, Soule, and Confcience within, and that of the Body and Goods without, that it can be no lefle then a Civill as well as a Spirituall Babell to confound them. Oppref- Secondly, To his Suppojition, fuppofe (fayth he) by Bodies Goods were meant outward Goods, yet the Magijlrate Goods and may punilh fuch in their Bodies and Goods, as doe Minde. Seduce, &c. I fee not how thefe Cohere any better then the grant of fome Papijls, that the Churches power extends no further then the matters of Faith and Cojifcience : But yet (fay they) they may punifli fuch in their Bodies and Goods 2s f educe, &c. M'' Cot- to?is Suppojitions and the Papijis come both out of the fame Babylonian Quiver. But thirdly, let us minde his Reafon from Matth. 6. [33.] In feeking Gods Ki7igdome men profper in out- The bloody Tenent yet more bloody. 409 ward ejl ate, otherwife not : [243] I anfwer, this Pro- pojition would better befit the pen of a Jew then a Chrijlian, a follower of Mofes, then of Jefus Chriji, who although he will not fayle to take care for his in Earthly Providences, that make it their chiefe worke to feeke his Kingdome, yet he maketh (as I may fay) Chrijh Crojfe the firft Figure in his Alpha- bet, taking up his Croffe and Gallonves (in moll: ordi- narie perfecution,) which with felfe-deniall, are the aflured Tearmes his Servants muft refolve to looke for. 'Tis true, he promifeth and makes good, an hun- Wealth, dreth Fathers, Mothers, Brothers, Sijlers, Wives, Chi I- Honour, dren, HouJ'es and Lands : But M"" Cotton well knowes, peritJ °ei. it is [with perfecution^. And how this outward pros- Aoms at- peritie, agrees with Imprifomfients, Banijlnnents, hang- ^f "^JJ!^ ing, burning, for Chrijlsjdke : the Martyrs or Witnes ^^^^ Fol- of "Jesus in all Ages, and the cry of the Souks under lowers. the Altar, may bring againe to his Remembrance, if New Englands peace, profit, pleasure and Honour, have lulled him into a Forgetfulnejfe of the principles of the true Lord Jefus Chrifi. Peace. But M'' Cotton remembreth not the Propo- Jition to be his, to wit, that the Magifirates power extendeth no further then the Bodies and Goods of the Subjedl. Truth. M"" Cotton hinted not his leafl: diflent from Luther (as he otherwayes ufeth to doe if he dif- owne,) &:c. Secondly, He grants it true in the objeB, to wit, that the oh]t&i oi the. Magifirates power h the Body and Goods of the SubjeB, though not in the End which 5' 41 o The bloody Tenent yet more bloody. he faith is ku-o/.izs-jen' , well to adminifter xht Common weak : Now I aske what is this Conwion weak ? What is Peace. The Spirit of God diftinguiflieth in the weal oT °" ^'"^ T^Jltimctit between the Common weak oi x}i\& Ifrael. Nations of the World, and the Common-weak of Ifrael. The Cofumon-weak of Ifrael, M.t Cotton will not affirme now to be a Church Provinciall, Nation- all, Oi'cumenicall, but Particular and Congregationall. Truth. If fo, then the Jinall caufe of both thefe Common weales or States cannot be the fame. But although the End o£ the Civill Magi/irate he excel- lent, to wit, well to adminifter the Common-weak, yet the end of the Spirituall Common-weak of Ifrael and the Officers thereof, is as different and trarfcendent as the Heaveti is from the Earth. Peace. But how (layth M'' Cottofi) can it be well with the [244] Common-wealth that injoyes bodily health, and wordly wealth, if there be no Chrifi, no Church there ? and how was it with the Romane Empire which the Red-horfe of War, and Black horfe of Famine, and Pale horfe of Pef Hence would have ruined, if fhe had not cafl: away her Idols. Truth. Concerning this inftance of Rome Mafter Cotton here acknowledgeth it abounded in worldly blefjings, till the Lord Jefus came riding forth u|)on the White Horfe of the Gofpel. And Mafter Cotton The Ro- may remember that from the Foundation of her man Em- ^jfjj^g ^^^ Glorv, laid by Romulus until Chrifts time, pire flou- . n -n t \ • i- r rifheth in It fiounlhed about 750 years m a long chame of worldly generations fucceeding each other in worldly prof- without pc"ty, and yet no Church nor Chrif to uphold it, fo Chrifl. far is Mafter Cottotis Rotfiifi injlance from counte- nancing M''. Cottons Roman DoSlrine. 'The bloody Tenent yet more bloody, 411 Peace. But when Chriji came (faith Mafter Cot- toji) and was neglected, then the Red and Black and Fale horfe had almoft deftroyed her, if fhe had not caft away her Idols. Truth. I anfwer, Rome the head of the Empire cannot be faid to negledt ChriJI (until the bloody Tenent of perfecution arofe among them) I say, not "^^^ ^'"^ to neglect Chriji more, nor fo much as other States, ^^^^f^^' f6r there were fo many of the Romanes, and fo glo- profeffing rious profellors of ChriJI J ejus, that all the world ^^"^ 7'" over the Faith and Chrijiian obedience of the Ro- manes was renowned. 2 The Roman Impire cannot be faid to caft away her Idols, but to change (as the Portugals did in the Eaft-Indies) her Idols her more grolfe and Pagan Idols, for more refined & beautified Idols, painted over with the name of Chriji, the true God, holines, &c. and this in the glorious dayes of Conjiantine, or not long after. The Church of Chriji Jefus which chrijis under perfecution remained a wife and fpouje ofSpoufe Chrift Jesus, now deeenerates and apoftates into an™°!^'^^*^ Tf^r ■ L ■ c -i. r /• ■ J r ""^er per- iV bore, m the times or her eaie, lecurity and prol- fecution. perity. (Whole Cities, Nations, and the whole world forced and ravifhed into a whore or Anti- chriftian Chriftian.) 3 As far as the Eajl is from the Wejl, fo far is the world and nations and Empire of it from the holinelfe of Chriji "Jefus, holy Spirit, Truth and Saints ; With what appearance then of Chrijis holi- nejfe, glory, &c. can Master Cotton advance the world, (the Roman Empire) to be (as he here fpeaks) the Advancer of the Jcepter of Chriji Jefus? 4 1 2 The bloody Tenent yet more bloody. 245] Peace. If this Roman Eftipire be that dreadful The Ro- Bea/l, (in Daiiiels prophecy) more ftranee and ter- manMon- •, / / , n j -u 1 ^/ -a a^j.jj rible then the relt, yea, and more terrible to Chrijt bloody to yefus and his fervants, then was the former Babilo- the Saints. ^^-^^ J_,ion, OX Perjiati Beare, or Grecian Leopard, what truth of Jefus is this, that advanceth this dreadfull bloody Beaji to be the Advaiicer of the Scepter, that is, the Church and Government, the Truth and Saifits of Chriji Jefus.^ Peace. Glorious things (Dear Truth) are record- ed of Conjlafitme and other glorious Emperors. Conflan- Truth. The Beaft was (fweet Peace) the Beaft friend and ^i^lj although it pleafed God to give feme refrefh- enemy to ing and reviving to his perfecuted fervants, by Con- Stoufe Jiii^it'me and other bleffed Inftruments yet Conjlantines favour was a bitter ymY//«^, \{\%fuperjUtious zeal Izy- ing the Foundation for after Ufurpations and Abomi- nations. 4 But further, for neer looo years together, both The Hate before and after Chrijh time, Rome grew and flour- of the i?5-i(hed (with little alterations of Yier glory in compari- pirebefore^*-"^) ^ntill this very time that Mafler Co//(?« cals ths and after cajUng away of her Idols : For not before, but after Chnft. Conjiaritines advancing of Chrijiians to wealth and honour, &c. I fay neer about 300 years together (interchangably) after his time, untill Pipinus, and Charles the Great, the City and ftate of Rotne was almoft ruined and deftroyed, by the often dreadfull ' After this I law in the night vifions, braise in pieces, and ftamped the refidue and behold a fourth beaft, dreadful and with the feet of it : and it was diverfe terrible, and ftrong exceedingly ; and it from all the beafts that were before it ; had great iron teeth : it devoured and and it had ten horns. Daniel vii : 7. The bloody Tenent yet more bloody. 4 1 3 incurfions of the Goths and Vandals, Huns, Longo- bards, and other furious Nations; So contrary to the truth of Jefus is this flefhly dodlrine of worldly wealth and profperity, and alfo this very inftance of Rome and her glory here difculfed.' Peace, Mafter Cotton ends with prayer and blejjing to God (as James fpeakes) and bitter and cutting curjhigs and cenfures to man, the poor DifculTer, who (faith Mailer Cotton) feduceth himfelfe and others and delights to doe it, and againft the light of grace and confcie?ice, againft reafon and experience. ^ Truth. The Difculfor is as humbly confident of Grace and Confcience, Reafon and Experience, yea, the God of all Grace, Chriji Jefus, his holy Spirit, Angels, Tj-uth and Saints to be on his fide, as Mafter Cotton otherwife can be ; But the day fhall try, the Fire and Time fhall try which is the Gold of Truth and [246] and Faithfuhieffe, and which the Drofe and Stubble of Lyes and Errour. In the meane time I dare pronounce from the Tejlifjtony of Chriji Jefus, that in all Controverfies of Religion : That Soul that moft poirelfeth it felfe in patient fuffering, and dependeth not on the arme of flesh, but upon the arme of God, Chri/i Jefus, for his comfort and protection, that Soul is moft likely (in my obfervation) to fee and ftand for the Truth of Chrif Jesus. Peace. In the next place Master Cotton denyes ■ For an elaborate account of the de- ^Therewith blefs we God, even the Fa- ftruftion of Rome and its caufes, fee ther : and therewith curfe we men. Gibbon, Decline and Fall, chap. Ixxi. which are made after the fimilitude of God. James, iii : 9. 414 The bloody Tenent yet more bloody. to compell to the Truth by penalties, but onely by withdrawing fuch favours as are comely and fafe for fuch perfons. Truth. I have formerly anfwered, and doe, that a great Load may be made up by Parcels and par- ticulars, as well as by one 77iajfe or bulke ; and that the backs of fome men, efpecially Merchants may be broke, by a withdrawing from them fome Civill priviledges and rights (which are their due) as well as by afflidling them in their Purfes, or Flefh upon their backs. 2 Chriji Jefus was of another opinion (who dif- Godwill tiriguifheth between Gods due and Ccefars due; and notwrong, therefore (with resped: to Gc^ his caufe and Relig- nor have Jqj^^ Jj jg j^qj. Jawfull to deprive Cafar the Civil wronged. Magifteate, nor any that belong to him of their Civil and Earthly rights. I fay in this refpedt, although that a man is not Godly, a Chrijiiati, fincere, a Chuch member, yet to deprive him of any Civill right or Priviledge, due to him as a Man, a Subjedt, a Citizen, is to take from Cafar, that which is Ccefars, which God endures not though it be given to himfelfe. Peace. Experience oft-times tell us, that however the ftream of juft Priviledges and Rights hath (out of Carnal Policy) been ftopt by Gods people, when they have got the Staffe into their hands (in divers Lands and Countreys) yet hath thzt Jlreame ever re- I turned, to the greater calamity and tryal of Gods people. Truth. But (thirdly) it hath been noted that even in New-England, penalties by Law have been fet to The bloody Tenent yet more bloody. 4 1 5 force all to come to Church, which will appear upon a due fearch to be nothing else but an outward pro- feffion oi force and violence, for that DoSlrine which they fupppofe is the Truth. 2^"/] Peace. Concerning coming to Church : wee tolerate (faith Mafter Cotton) Indians, Prefbyterians, Antino)nians, and Anabaptijh : and compell none to come to Church againft their conjcience, and none are reftrained from hearing even in England. Truth. Compelling to come to Church is appar- ant whether with or againft their Confcience, let.^™"''"- every man look to it. The toleration of Indians ^^^°^^ is againft profelTed j^r/;/c/^/cj-, and againft the Jlream New-Eng- of all his prefent difpute as before I proved.' Touching the Magijlrates duty of fuppreffing Idolatry, Witchcraft, Blafphemy, &c. fuch India7is as are (pofelfedly fubjecfl to Englijl?) in A^. England, no- torioufly continue and abound in the fame which if they fhould not permit, it as apparant, their fub- jeBion is hazarded. Tis true, this Toleration is a Duty from God, but a fin in them becaufe they profefle it their Duty to fupprefle Idolatry, Blafphemy ; I adde, Mafter Cot- ton may fay, we not onely tolerate the Indians in their abominable and barbarous worjhips, but (which may feem moft incredible) we tolerate the Indians alfo in that which by our citnl principles we ought to tolerate no subjeft in, that is, in abominable lying, whoring, curfng, thieving, without any adtive course of reftraint, Gfr. Tis true, Thofe hidians fubmitting to their Gov- • See pp. 232, ziiyfupra. 4 1 6 The bloody Tenent yet more bloody. ernment (as it may be Master Cotton will fay to the ten Commandments) yet living in all kind of Bar- barifme, live fpme miles more remote : how ever they are (they fay) their fubjedts) were every miles diftance an hundreth. Peace. But is there any fuch and profefTed tolle- ration of Antinomians, Prefbyterians, Anabaptijls, as is here infinuated ? Witneffe Truth. I know of no toleration of Prefbyterian, ^^fy^°°'^y Antinot?iians, Anabapti/is worfhippinp; God in any whipping . - r 1 ^rr II- -i r ofOiitfAV?,?' meetmgs, leparate from the cojiinioyi AJjefublies.'^ It //»/ot« for any fuch perfons be amongft them (like Church- \iBal^^ Papifts) it is their fin, that they separate not from /jfef lately fuch oppofite AJfembHes and Worjlnps, and it is the a.t Boflon.^ fij^ Qf fuch ajfetnblies to tolerate fuch persons after due admonitions in the name of Chrijl rejedted. But further Master Cottofi grants a Cominunion in 'pp. 52, ^■^,fupra. that judgment.' " Young. Chron. of Pil- ^ There was from the beginning more grims, 404. Winflow alfo fays of Mr. or lefs latent diflent existing in the Mas- Chauncy of Scituate, who was afterwards fachufetts and Plymouth Colonies, be- Prefident of Harvard College, " In the fides that which found its outlet into Government of Plymouth, to our great Rhode Ifland. Cotton fays, " There be grief, not only the paftor of a congrega- Anabaptifts and Antimonians tolerated to tion waiveth the adminiftration of bap- live not only in our jurisdiftion, but tifm to infants, but divers of his congre- even in fome of our churches." Bloudy gation have fallen with him." Chron. Tenent Wajhed, 165. Winflow in his of Pilgrims, 405. The exaft fact how- Briefe Narration ( 1 646) alleges not only ever feems to have been that he held that Prefbyterians were allowed amongft " that the children ought to be dipped them, but fpeaking of the Anabaptifts and not fprinkled." Winthrop, i : 398. and the law againft them in Maflachu- ii : 86. He immediately fucceeded Mr. fetts, says " certain men defiring fome Dunsfter in the Prefidency of Harvard mitigation of it, it was anfwered in my College, who was removed for difown- hearing, ' Tis true we have a fevere law, ing the baptifm of infants altogether, but we never did or will execute the Mather, Magnalia, i : 367. Quincy, rigor of it upon any ; and have men living Hif. Harv. Coll. i: 18. To thefe in- amongft us, nay, fome in our churches, of ftances may be added the later teftimony The bloody Tenent yet more bloody. 417 hearing in a Church-EJlate by Church 7nembers but not in any as are no Church-members, but come in as the Pagan, hijidell, i Cor. 14. [23.] "Truth. Communion is twofold, Firil:, open and 9°'"'"": profelled [248] among Church Members : Secondly, "1°^"]]^'' Secret and implicite in all fuch as give their ^r^t'«ff two-fold, to fuch Worjhips without witnejjing againfl: them. For otherwile, how can a Church-Papiji fatisfie the Law, compelling him to come to Church, or a Protejlant fatisfie a Popijlj Law in Popijh Countries, but by this Cloake or Covering, hiding and faving of themfelves by bodily prefence at Worjljip, though their Heart be farre from it. Peace. Whereas it was faid, that Confcionable Pa- The great pills, and all Proteftants have fufFered upon this T^^ll ground, efpecially of refufmg to come to each^///^ y others Church or jneeting. M"" Cotton replies ; They Proteftants have fuffered upon o\h.QX points, and fuch as have re-[°""^j^' fufed to come to Church, have not refufed becaufe ing to such hearing implanted them into Church-EJlate, Church but out ol feare to be leavened. Truth. 'Tis true, many have fufFered upon other points, but upon due Examination it will appeare that the great and moft univerfall Tryall hath been, amongft both Papijls and Protejlants about coming to Church, and that not out oi feare of being lea- vened (for what Religion is ordinarily fo diftruftfull of its owne ftrength ?) as of Countenancing what they believej^^, by their prefence and appearance. of Cotton Mather. " Infant baptifm hath pie have been among the planters of been fcrupled by multitudes in our days. New England from the beginning." who have been in other points moft wor- Magnalia, ii. 459. But all this does not thy Chriftians, and as holy, watchful, impugn the allegation of Williams in the faithful, heavenly people, as perhaps any text that they were not tolerated " fepa- in the world. Some few of thefe peo- rate from the common aflemblies." 53 4 1 8 The bloody Tenent yet more bloody. Exat?i: of Chap. 71. replying to Chap. 74. P^^ft". /concerning the Papijis tejhmonie again ft V^ perfeciition ; M'' Cotton replyes : Firft, why may not their Tejlmonie be wicked, as well as their Booke, confeft fo to be ? Secondly, He grants, that Converfion of Souks ought not to be but by Spi- rituall meanes. Truth. It is true, the Authour of the Letter calls their booke wicked, and themfelves the Authours of perfecution, yet their Tejlimonie is in part ac- knowledged by M"" Cotton to be true, and will further appeare fo to be upon Examinatio?i : But whether M'' Cotton allow of no other Amies, then Spirituall to be uled about Spirituall converjion, it hath and will be further examined. Peace. Whereas the PapiJls alledge [Matth. 10. [16] ) that Chri/i [249] J ejus fent his Minijlers as fieepe among Wolves, not as Wolves among Jheepe, to kill, ijnprifon, &c. M'' Cotton grants this true, yet adds that this \{\ndiXQ\\\ not Rxcoi7miu7iication,T\\.. 3. [10.] nor miraculous Vengeance againft Spirituall Wolves (Ails 13. [11.] ) where there is a gift: nor their Prayers agam^ such, 2 Tiyn.\. 4. nor (hew Jlirri?ig up of the Civill power againft them, as Elijah did Ahab and the people againft the Prophets of Baal, Touching I Kings 18. 40. fo" Ven- Truth. Concerning the two firft we agree, for geance up- the third, the Prayers of Gods people againft Gods on Gods £^f2e>nies we finde two-fold : Firft, Generall againft Jinemies. . ^ all ; fecondly. Particular againft fome ; and that two -fold ; First for Gods Vengeance in Gods time, leaving it to his holy Wifdotne ; as Paul prayd 'The bloody Tenent yet more bloody. 4 1 9 againft Alexander. Secondly, For prefent Vengeance; as the Difciples defired in the cafe of Chriji, Luke 9. [54.1 And againft fuch Prayers the DifculTer did and doth contend. For the fourth, in Stirring up of the Civill 6"/^/^ ^""'"S against y}///^' Prophets, I muft anfwer as before, Letciviii M"" Cotton produce any fuch Civill State in the State to World, as that Kxtraor dinar ie and miraculous Stated" ecute. of IJrael was, and I yeeld it : otherwife, if the pajfage be extraordinarie and typing, why doth M'' Cotton adde fuell to Nebuchadnezzars fierie furnace, which hath been fo dreadfully hot already, and hath devoured fo many ?)iillions of Gods people ? Peace. Further out of M^/Z/^. 10. [17. 18.] Where the Ppaijls booke fays, Chrijis Minijiers fhould be de- livered, but fhould not deliver up, thofe whom they are fent unto to convert, unto Councells or Prifons, or to make their Religion Felonie or Treafon ; M"" Cotton anfwers ; What is this to Apoftates, who feeke to fubvert the Faith they have profefl ? What is this to them that feeke to fubvert States, and kill Kings; which Doctrine, in downeright tearmes, he at laft chargeth upon the Aiithour of the Let- ter, and the Dilculfer. Truth. But how falls an Antichrijlian or Apojiate more diredlly under the ftroake of the Civill Sword, then afeiv or Turke or Pagan'? By what rule of God or Chrift hath a Magiflrate of this World Au- thoritie, fo to punifh the one above the other? And where hath M'' Cotton found one Title, either in the Letter or in the Difcujfer, which forbids the Mag- i/Irate to punifh Felonie [250] or Treafon, whether 420 The bloody Tenent yet inore bloody. The blou-\[ t)e in praBice or in DoBrine, leading; to it ? Doth die Tenent t r ^ t • \ 11 ofperieca- "ot every Leafe and Line breath the contrary to tion is what M"" Cotton here inlinuateth ? The Truth is, ^°"^ k^ii ^^ Potiphars wife accufing Jofeph was not cleare ing and her felfe, fo let this charge be well examined, and State-kill- this will be the Refult of it ; The Papijh and the trine. "'^ -D//fz//^r agree together in afferting one Truth in this Chapter, to wit, that Gods Mejfengers ought not to deliver any to Prisons or Councells. But in the DoBrine of killmg here tic a II Kings or Magijirates, who fees not but fuch Papijis as hould that DoBrine, and M"" Cotton meete in the end ? For if the Magijirate prove an Apojiate, Blafphemer, Idolater, Heretick, Seducer, (according to M^ Cottons DoBrine, as well as the Papijh) fuch Kings and Magijirates ought (as well as thoufands of his SubjeBs in like cafe) be put to Death. Peace. Againe, where the Papijh booke argued from Matth. lo [12. ]that Chrijl bids his Minijlers to falute an houfe with peace, he fends no Putjevant to ranj^ack indjpoile it: M"" Cotton answers: True, but if Seducers be there, or Rebells or Confpiratours be there, God \\-3iXh. armed the Magijirate, Rom. 13. [4.] Truth. M"" Cotton (too too like the bloudie per- jecutours of Chrijl yefus, in all Ages) ftill couples the Seducer and the Rebells together, as the Jewes coupled Chrijl and Barrabbas, though Barrabbas finds more favor then the Son of God, for Chrijl as a feducer, a Deceiver, &cc. is commonly executed, & Barrabas releafed. 'Tis true the Magijirates Co7nmiJfw7i is from God, even in the time of the Gojpel, but Chrijl Jefus The bloody Tenent yet more bloody. 421 never gave CommiJJion to Magijlrates to fend Purje- vants to ranfack an houfe, to Tearch for Seducers and Idolaters, who tranfgrelfe onely againft the Spirit- uall Kingdome of Chriji Jefus, but not againll: Civili- tie and the Civ ill State. Peace. This DiJlinBion of Evills I remember it pleafed God to open fome of the Romane Rmperours eyes to fee, upon the occafion of his poore fervants Apologies prefented unto them. Truth. You feafonably remember this (Deare ^'""-"'^^ Peace) for although we iinde not Antoninus Pius or^j^^ '^^j. Aurelius Atitoninus to have been BeHevers in Chrijhhs Chris- yefus, yet they gave forth their EdiBs, that no"^"^- Chrijlian ihould be puniflied meerely for that he was a Chrijlian, except fome other crime againll the Civill State were proved againfl: him : And the later of thefe gave in Ex- [251] prelTe charge, that fuch as were their accufers Ihould be burnt alive.' Peace. If fuch an RdiB or any farre more mode- rate fhould come forth in our Time, againft the Tranfgret" great troublers of all Civill States, to wit, hiformers, fh°g"s^^J."f Accufers and Maintainers of the bloudie DoBrine ofuall or perfecution : Doubtles thoufands and ten thoufands Civill of Men, yea not a few of the mofl zealous Hunters or perfecutors would ealily fubmit to the Truth of the DiJlinBion between the crime of a Religion con- trary to a State Religion, and a crime againft the Civill State thereof. But to the Papijis againe, they (laftly) alledged yohn 10. [10.] that the true Shepheard comes not to kill the Jheepe, &c. Upon this Mafter Cotton queries. ■ See pp. 232, 233, /i'/r<». 42 2 The bloody Tenent yet more bloody. But what if the Wolfe, the Thiefe come, fhall the Shepheard ufe Spirituall Cenfures, when they are not capable of {\\c\\ Jlroakes, or fhall he not feeke helpe from the Magijlrate, who is to fee Gods people live a quiet and peaceable Life in all Godlines and Hon- ejiie, i Tim. 2. [2.] ? Perfecu- Truth. I anfwer, and cry out, how long, how Chriils ^^'^g Lord, before thou avenge the bloud of thy holy Sheepe ones, againll: them that dwell on the Earth, both pretend bloiidie^PapUls and bloudie Proteftants? Out of their to fflVC I '-' 'J them and owne Mouthes fhall Piipifts and Protejlants be con- kill none demned for llaughtering Chrijt fefus (the Shepheard) Wolves ^^ ^^^ poore Sheepe and Servants, and efpecially the bloudie Papijl, for alledging that Scripture, for the Popes bloudie Butcher ie, [Arife Peter, kill and Eate :] yet all pretending to ^iwe. the Jheepe, and onely to relifl: Wolves, Thieves, &c. Antichrf- But more punctually Mafler Cotto?i well knowes, nan Min-j-j^^j- \^ j.}^g Myjlerie of Antichrijlianifme, many Thieves, thouland Antichrijlian Wolves pretend ftrongly to be the harmles Jljeepe of Chrif fefus, yea his ten- der and carefull Shepheards, yet are but Antichrijlian Thieves and Robbers, who cannot dig and to beg are afhamed, and therefore finde it bell: to Jleale and rob, whole Parijljes and Provinces, whole Nations, &c. for Livings, for Betiefices, for Bipopricks, Cardinal- fnps. Pope domes, &c. Hireling Peace. What kinde of Sheepe and Shepheards Minifters. (Chrifl Jefus will fmde out fhortly) are thofe Hire- lings, Papijl or Protejlatit, who no longer peny, no longer pater?ioJler, no longer pay, no longer pray, nor preach, nov fajl, nor convert. Sec. 'The bloody Tenent yet more bloody. 423 Truth. Thefe Babylonian Rivers fhall at lalT: be ftopt : God and [253] Man fliall agree to ftop them : The truth of that holy Myjlerie of that great Ex- change ihall be opened, Revel. 10. [Rev. 18.] And Peoples eyes fliall be opened to fee, how thefe myjli- call Marchants of the Earth (pretending to be the great Sellers of Tr'uth) have been the greateft Deceiv- ers, and Cheators, th.t greateft Thieves and Robbers in the World. Peace. But M"" Cotton will fay, Gods people would live "iX peace in Godlinejfe and Honejlie, i Tim. 2. i.Fryars in as Paul profelfeth, ABs 25. 8. _ f^^'^ Truth. I remember when old Chaucer puts this the Ckrgie ^erie to the foure chiefe forts of Fryers in his'"""',"'"^ Time [which of xhe. foure forts is the beft] he finds every sort applauding it felfe, and concluding the other three forts of Fryers to be Liars: whence in conclufion he finds them all guilty of Lying (in a round) before God, for all profeft themfelves to be the only godly men.' • The reference in the text is clearly "For I have fonded the freres not to any poem of Chaucer's, but to the Of the foure ordres ; Crede of Piers Ploughman. In that the But thei ben fulli faithles, writer goes through the experience which And the fend sueth." Williams here relates. Seeking for a Williams may have been led to afcribe creed, he says, ^j^j^ ^^^^ ^^ Chaucer from the faft that " Firft I frayned the freres, another poem of the fame period, and And they me fulle tolden, with the fame fpirit towards the clergy That all the fruyt of the fayth of the time, called Piers Ploughman's Was in her foure orders." Tale, was inferted, though without rea- He queftions the Minorites, the Car- '°f'. ^^'"^"g '^= /oj^s of Chaucer, melites, the Dominicans, and the Auftins, ^'l^)".' N"" ""^ ^''"^ '^ P' ^- I"' and they abufe each other and furnifh troduftion, i : xxvi. him no fatisfaftion. 424 T^he bloody Tenent yet more bloody. I may now ask, who among all the forts of Churches and Minijiers applaud not themfelves (like the Fryars in Chancers dayes) to be Chr'ijls onely Churches, Chrijis Mmijlers, &c. And who among the feverall forts of fuch as are Gods people indeed, believe not their own Godlines (or worfliipping of God) to be onely right and Chrijiian ? Peace. What now if each fort Ihould enjoy Mag- ijirates of their own profejjion and Way ? Truth. The bloudie Tenent will unavoydably fct them altogether by the Eares, to try out by the lo7igeJi Sword, and Jlrongeji Anne, which Godlines mull: live in peace and quietnes : But as for that Scripture, i Tim. 2. [i. 2.] I have (as I believe) fully debated it, in the Examination of the Afo^f//, and made it evident how farre from all GodVmes and Hotiejlie that holy Scripture is perverted. Peace. M'' Cotton in the next paffage being charged with partiall dealing, and a double ivaight and ?neajure, one for himfelfe and another for others; M"" Cotton in effed: answereth, that it is a true and jufh Complaint againft: perf edition and perfecutours, but not againft them, for they are Righteous and not Apojiates, Seducers, Hereticks, Idolaters, Blafphe- mers, &c. Peace. What doth Mafter Cotton anfwer, but what all religions, fects, and feverall forts of ivorjhippers in the world : all religious Priejls and Church-rnen plead. We are Righteous ? The 253] Peace. Yea, the very Turkes and Mahumetans Turkes challenge to themfelves true Faith in God, yea, whe- The bloody Tenent yet more bloody. 425 ther Jews, Antichrijiians or ChrijUans, they all t^ernfelves call themfelves Mufebnanni that is the right belee-^j^j^p_ vers, ' manni, or Truth. It is not so great wonder then if the f'^*'' ''*" popijh and protejiant fecfts, and tninijiers of worjlnp cry out (as men use to doe infuits of Law and pre- rible par- tences to the Croivne) We are righteous, my title istialiteof good, and the beji. We are holy, we are Orthodox^^^^^'^^' and godly : You mufl fpare us, beleeve us, honour us, feed us, protect and defend us in peace and quietneffe. Others are Hereticks, Apojlates, Seducers, Idolators, Blafpheniers, ftarve them, imprifon the7n, banifli them, yea hang them, burne them with fire and fword pur- fue them. Peace. When it was urged (by way of preven- tion) that perfons truly profeffing Chrijl Jesus be the fheep, and they cannot perfecute ; Firft, Becaufe it is againft the nature of Sheep to hunt, no not the Wolves, that have hunted them- felves, &c. Master Cotton anfwers, Firft if the fimilitude be fo fbretched, then if a Magijlrate be 2ijheep, he ought not to punifh rohbers, adulterers, murtherers, &c. ' "The term fignifies 'refigned to God' Hiji. of Mohammedanifm, quoted in Ock- and is the dual number of the fingular ley, HiJl. of Saracens, note, p. 13. mojlem, of which muslimim is the plu- In a learned article by Mr. Deutfch, of ral." Brande, Cyclopadia. the Britifli Mufeum, in Lond. Qy. Rev. " Iflam or Iflamifm is faid by Pri- Oct. 1 869, the derivation of the word deaux, to (ignify the Saving religion ; Muflim is traced. He fays, " The word by Sale, refigning one's felf to God ; by thus implies abfolute fubmiffion to God's Pocock, obedience to God and his pro- will — as generally afliimed — neither in phet ; Moflem or Muffulman is a deriva- the firft inftance, nor exclufively, but tion from Eflam or Iflam, and is the means on the contrary, one who ftrives common name of Mohammedans." Mills, after righteoufness in his own ftrength.'' 54 426 The bloody Tenent yet tnore bloody. 2 " Paul was a sheep, and yet he ftrook Rlifnas with blindneffe, A6ls 13. [11.] 3 " (Saith he) when the Wolfe runs upon the "Jheep, it is not againft the nature of the true Jljeep "to run to the true Jljeepherd, and is it againft the "nature of the true Sheepherd to fend forth his "Dogs, to worrie fuch a Wolfe, without incurring " the reproach of a perfecutour. Truth. To the firft, the finger of true DftinBion will eafily untie thefe feeming knots. Mifticall Sheep therefore are two-fold, tiaturall and mijlicall. Againe, mijlicall are two-fold, Firft, Civill, and fo all Magijlrates have rightly been called Sheep- herds and the peopleyZ^ff/*. 2 Spiritual!, and fo Chrijl fefus giive pajl or s, that is Sheepheards and Teachers, and all Believers and followers of fefus are jlxep. On the contrary there are naturall and mijlicall wolves : of tiiifticall fome oppofe the fpirituall, and fome the Civill State, and fome both, who muft be relifted by the proper Jljeepheads, and [254] proper weapons in each kind, and to confound thefe is to deceive and to be deceived. Peace. Upon the ground of this DiJlinBion we may eafily perceive, that a Shepheard in Civill Jiate, of what Religion foever he be, as a Shepheard of the people he ought to defend them by force of Civill arms, from all oppreflions of body, goods, chajlity, name, &c. This doth the Magifrate as a Shepheard of the Civill ft ate and people, confidered in a Civil refpedt and capacity, and this ought all The bloody Tenent yet more bloody. 427 the Magijlrates in the world to doe, whether they be fieep or no themfelves in another refpeft, that is in a fpirituall and Chrijlian., Truth. Yea, and if a Magijlrate be a fieep or a true Chrijlian, who feeth not that he punifheth not the robber, adulterer, tnurtherer as a fpirituall yZvj>- heard with fpirituall weapons, but as a Civill Shep- heard with a Civill Jiaffe, /word, &c ? Tis true, Paul was a Jheep, that is a fpirituall ■?'"•'{ -^^ Jheep', he alfo was a fpirituall Shepheard, and Elimas ^^■^'^f was a Wi5/^ oppoling fpiritually, and P(2«/ in his blind con- oppofition ftrook him blind. i'/r/izV/^ is two-fold, '''^"^'^• fpirituall and corporall: And all ih.e Jheep oi Chriji as fpirituall, are alfo Lyons and armed »/^«, and fo doe ^r\k.e fpiritually. Peace. It will be laid that Paul ftrook both fpi- ritually and corporally. Truth. Corporal Jir oaks may be confidered either ordinary or mediate, by force of amies, fire and fword, &c. or extraordinary and immediate, fuch as it pleafed God to ufe himfelfe, and his holy Prophets and Apojlles by his power : Now 'tis true, in this fecond way, (even in fpirituall cafes) Gods Jheep which hath been indued with power above na- ture, that is of miracles, have plagued Egypt, have burnt up Captaines and their Fifties, yea pluckt up Natiojis and Kingdo?nes as 'Jere?nie : Peter kild Ana- nias and his wife, Paul ftrook Elimas blind, and the two witnefles confume their Enemies with fire out of their mouths. If either of thefe ftiould doe this ordinarily, that^^ '''^ . •' power 01 is, by ordinary means (for inftance, if Peter had miracles. 428 The bloody Tenent yet more bloody. killed Ananias with a Sword, or Paul beat out Elimas his eyes with a Fiji or ftone) they ought to have been punilhed by the Civill Jlate, as opprefTors of the people, and tranfgrefTors againft Civill peace, &c. But performing [255] thefe executions, by a fpirituall, divine and miraculous power, above hu- mane reach : all that heard were to acknowledge, and feare and tremble at the holy Spirits might : of this gift of miracles, I fay as the Lord yejus fpake touching the gift of Continency, he that can receive it, let him receive it. Peace. By what hath been faid, I fee Mafter Cot- tons laft anfwer will be more ealily satisfied : when the Wolfe runneth ravenouily (faith he) upon the Jheep, is it againft the nature of the trxitjljeep to run to their Shepheards ? and it is not againft the nature of the true Sheepherd to fend forth his Doggs to worrie fuch a VVolfe, &c ? Truth. Majier Cotton (doubtlelfe) here intends mijlicall fieep, and Shepheards, and Wolves and Doggs, and preffeth the iimilitude from the naturall (heep in Civill refpeft, he cannot here mean (for that is not the ^ejlion) whether JVolvifi-fnen op- prefling the Civill Jlate are to be refifted and fup- prefled by civill weapons, &c. Spirituall Concerning Spirituall Jheep then : the firft quejlion (heep and is : If the wolfe ruus ravenoufly upon the Sheep, is confidered ^^ againft the nature of the true Sheep to run to their Shepheard? I anfwer, a fpiritual Wolfe (a falfe Teacher, &c.) may be faid to run ravenoufly upon 2i fpirituall Jheep, by fpirituall affault of Argument, Difpute, Reproach, &c. The fame man as a civil wolfe (for The bloody Tenent yet more bloody. 429 so we muft fpeake to fpeake properly) may alfo run upon a sheep of Chriji by Chill Armes, that is in a Chill refpeSt, upon Body and Goods, &c. If now the Wolfe ravin the hrll: way, ihtjheep of Chriji may and ought to run, to the Lord Jefus (the great M"" Shepheard) and to fuch under and in inferiour Shepheards as he hath appointed (if he can attain to them.) If the fecond way, the Jheep (belide running to Chriji "Jejus by prayer, and to his Ordinances and Officers for advice and comfort) may run to the Civill Magijlrate (appeahng to Ccejdr, &c.) againft fuch uncivill violence and opprelTion. Peace. Mine heart joyfully acknowledgeth the Light mine eye feeth, in that true and necelfary diJiinSiion : Now to the Second ^ejlion, is it againfl the nature of the true Shepheard (faith M"" Cotton) to fend forth his Doggs to worrie fuch a wolfe, &c. 256] Truth. M"" Cotton here difcourfing of Chrijls Jheepe, and Chrijls Shepheards, Reafon would per- fwade, that the Shepheards or Pajiours here intended fhould be the Shepheards or Pajiours appointed by Chriji J ejus, Ephef 4. [11.] Peace. If fo he fliould attend, it well fuits with the fpirit of fome proud and fcornfull (pretended) Shepheards of Chriji Jejus in the World, who have ufed to call their Clarkes, Sumners, ProSlors, and Purfevants, their hunting Dogs, 6cc. Truth. But fuch Dogs, (as yet) the Independent Pajiours or Shepheards, keepe not. Peace. Yea hut the Pope (to fpeake in M"" Cottons^, „ phrafe, yet with all humble refpedt to Civill Authori- and all 43° The bloody Tenent yet more bloody. proud Po-//^^ the bleffed Ordinance of God and Man) I fay and Ckar- ^he Po/)^ keeps fuch T)ogs good ftore, yea T)ogs of gie ufe the all forts, not onely of thofe lefTer kindes, but whom p ^ he ufeth as his Dogs, the Emperours, Kings, and but as Magijirates of the World, whom he teacheth and Dogs. forceth to crouch, to lie downe, to creepe, and kiife his foote, and from thence at his beck to flie upon fuch greedie Wolves, as the Waldenfes, Wicklevijls, HuJJites, Hugonites, Luthera?is, Calvinijls, Protejiants, Puritans, Sectaries, &c. to imprifon, to whip, to ban- ijh, to hang, to head, to burne, to blow up fuch vile Here ticks, Apojlates, Seducers, Blafphemers, &c. But I forget, it will be faid, the Protejiants Grounds and praBices differ from the Popes as far as Light from Darknes, and how ever the Pope ufeth the fecular power and Magijirates thereof, but as Dogs and Hangmen, yet the Reformed Churches teach and practice better. The Pro- Truth. 'Tis true (fweet Peace) the Protejiants pro- Cleargie f^lTe greater honour and fubje£lion to the Civill their deil- Magi/Irate : But let plaine Englijh be fpoken and it MaeTs-^ ^^^^ ^^ found that the Protejlatit cleargie ( as they trates. will be calld) ride the backs and necks of Civill Magijirates, as y«//K and as heavily (though not fo potnpoujly) as ever the great Whore fat the backs of Popijlj Princes. Peace. The Protejlant Cleargie hath yeelded up the temporall fword into the hand of the temporall State, Kings, Governours, &c. They proclaime the Mag- ijirates, Head of the Church, Defenders of their Faith, the Supreame Judges in all caufos as well Ecclejiajlicall as Civill. The bloody Tenent yet more bloody. 431 Truth. 'Tis true, they make the Magijlrate Head of the [257] Church, but yet of what Church they pleafe to make and fafhion. They make himi Defendour of the Faith, but of what Faith, what DoBrine, what Difcipli?ie, what Members, they pleafe to admit and account of: And this under the penaltie of being accounted either hereticall (and fo Magijlrates worthy themfelves to be put to Death) or ignorant, and fo not fit to a£l (as M'' Cotton fayth) but muft fufpend their power, untill they fubmit to the Cleargies pretended Light, and fo be learnd to fee and read with the Cleargies SpeBacles. Peace. To this purpofe (indeed) agrees the nextf^'"'?^"'^" pajfage, wherein M''. Cotton affirmeth, that although i^"n°i^gyp all the Magijlrates in the World ought to punifh of Magif- Blajphemers, Idolaters, Seducers, yet this muft they"*'^^" not doe while their Confciences are blinde and igno- rant of the Truth, and yet they ceafe not to be Magijlrates (fayth he) although they cannot per- forme all the duties of Magijlrates. Truth. Concerning this Jl ate d Dutie of all Mag- ijlrates, and yet fufpending of all ignorant Magif- trates from aSling, according to this their Dutie I have fpoken to before and often, I now add, accord- ing to M'' Cottons Jimilitude, if the Errours of others be as motes in comparifon of the beames of this ignorance and blindnejje in Magijlrates, which he calleth Beames, it will be found that he renders thoufands of the Magijlrates of the World as unca- pable to be true Magijlrates, as an heape of Timber to be an Houfe, which wants the beames and principalis. 432 • The bloody Tenent yet tnore bloody. Peace. The funime of the Differerice in the laft pajfage is not great, nor any in words, for fayth M'' Cottons Conclufion, If the Difference be onely in the way and manner of the Adminijlration of Chrijl, and the Difference be held forth in a peaceable and Chrijiian way, Go^ forbid a 5'/(2^ fhould be fhaken againft fuch, or a Sword unfheathed. Truth. Alas, where hath lien the great Difference between the Prelates and Prejbyterians, the Prejby- The great ^crians and Independants, but about the Wi^y and ipirituall Adt7iiniJlratio7i of Chrijls Kingdot?ie (for as for matter '^'f"^"'^^^ of DoBrine, according to the 39 Articles of the late Times Church of England, they have little differd) ? Yea wherein for matter of DoBrine, of Faith, Repentance and Holineffe) have the Churches which make whole feperation, or fuch [258] as goe further to a new Bap- tifme, wherein have they differd from the former ? and yet we know what Lawes have been and are extant in Old and New England againft them, and whiit pra£tices have been felt, and may juftly be ex- pedted both from the Mother and the Daughter, if a Of reft jealous God and heavenly Father (for our unthank- [^°™jP^''"y«//«i?/^) fhould once be pleafed to finifh this late and wonderfull calme and moderation: Which yet may juftly be feard to prove, (as Sea-men ufe to obferve) but a Winters calme, and they fay, a Winters calme (for then Jiormes are breeding) is as bad as a Sum- mers Jlorme. The bloody Tenent yet more bloody. 433 Exam: of Chap. 72. replying to Chap. 75. Concerning the Tejlimonie of Aujliii. P^tffd'.iy T After Cotton finds t-wo faults in the firft IV J. entrance. Firft, that Antichriji fliould be faid to be too hard for Chriji at voting : 2. That Aujiins Tejiimonie ftiould be put off as a Rhetoricall Evafon. Truth. To the firft, it will fhortly appeare as the Light at Noone day, what packing of Votes, and lifting, and muftring up of Numbers have been in all Ages, in all Councells, in all Synods, in all Parlia- ments, and (falfely fo called) Chrijiian Countries, againft the Lord, his Chriji and Servants. Peace. But M^ Cotton marvailes that when the cafe concernes tolleration of Hereticks and Anti- chrijlians, that Antichriji fliould procure more Votes againft Antichrifians, and that Chrift ftiould pro- cure any Vote, though fewer, for them. Truth. To expound this ridle ; It was never affirmed, that Chriji hath any Votes for the tollera- ting of Hereticks or A?itichrifians in the Religious. State or Church of Chrif, but in the Civill State or Common-iveale, that is, in the common field of the world together. Secondly, Not onely Antichrif may oppofe fome Antichrijlians, but the Ifrael of God may oppofe Gods chil- Ifrael: Ephraim may be againft Manajfeh, and^^^^j"*^ Manajfeh againft Ephraim, and both againft fudah ?ig\\itzch. in feverall refpedls. Have not the Prejbyterians^^^^^ ^^^ been againft the Independents, and the Independents againft the Prejbyterians, and both againft fuch as feperate from the uncleannejjes of them both ? 55 434 '^^^ bloody Tenejit yet more bloody. 259] No wonder then when one Anticbrijlian Fac- Antichnf- fjgfi prevailes to crufli another, (and therein wraps againfl ^P Chvijl Jefus himfelfc as an A?itichrijiian,) that Antichr if- C-6rz/? Jejus fhould finde fome Friends and Votes nans, but ^gainft the OppreJJlng FaBlon, though the number oi ly againil the opprejfours doe farre excede, and caft the caufe Chrift. (moft commonly) againft Chriji yefus, as a Male- faBor, a Drunkard, a Glutton, a Deceiver, a tnad-man polTeft with a Devil I, a Seducer, a Blafphemer, &c. Peace. But to the fecond, let us Examine the Reajms againft Aujllns Argument with M'' Cottons defence of them. The firft anfwer was, that foule-kllllng was of a fpi'^ituall^ large extent in Scripture, which may reach to many murther. y?/zj- that are not capltall; M"" Cotton replyes ; the Anfwer reaches not the pohit ; for as every killing of the Body is not a capltall crime, fo neither is every killing of xhefoule, but fuch as is more voluntary and prefumptuous, and joined with ^ovciq grojfe and mur- t herons intent. Truth. Aujlln and M^ Cotton fpake in generall, without diftindlion oi foule-murther -ixi^ klllmg: the Title and found of foule-murther and foule-kllllng, {hould not be caft abroad like Thunder and Llght- nmg, with a late excufe that we intend not every foule-murther and killing. Peace. Your fecond Argument was from the Dlfjlmllltude of bodily and fplrltuall Death : Body- kllllng is but once and for ever, but a foule killed may recover, &c. M'' Cotton replyes, that the very attempt o{ foule-kllllng is capltall, Deut. 13. 10. Truth. Firft, then the Dlfjlmllltude or Difference The bloody Tenent yet more bloody. 435 remaines good, between the nmrthering of the body, and the killing of the foule or inner man ; contrary to his Anfwer foregoing. Secondly, Concerning this attempting I have fpo- Touching ken ehewhere," and proved i\\?itjpiritiially it may be made good, againft a Chrijlian Ifraelite, falHng away from Chriji, zwd feducing others; but literally, againft fuch attempting againft any mans prefent Religion or WorJIjip, (in any Civill State all the World over) it cannot be taken, becaufe the whole world, the Nations and peoples of it cannot parallell this State of IJ'rael, whence this plea is taken. Peace. I prelume (Deare Truth) you would not excufe and extenuate xkiQ piinijhment of a Soule-Trai- tour lindfeducer, now under the Gofpel. 260] Truth. No ; I aggravate the leaft attempt of rpj^^ ^^1:^- foule-murther, and the leaft prejudice or hindrance to oufness of Eternall Life, infinitly above what is temporall and j?"^"/!?^' corporall jnurther, when either Hujhand or Wife, blocks. Brother or Sijier, King or ^leetie. Synod or Parlia- ttient fhall lay a fumbling block in the heavenly way, or grieve or offend the leafl: of the littles ones of Chrif jfefus, and fuch dreadfull punijljment fhall all even the highefl and greatef finde, who now feeme to forget the Millfone. Peace. The third argument was from the differ- Punilhing ent punifliment which Chrif fefus hath appointed of Sedu- for Soul-killing, to wit, by the two edged fword, '^"^' which comes out of Chrif s mouth, which is able to cut downe Herefe, and to flay the foul of Hereticks everlaftingly. Mafter Cotton replies, this anfwer hath been ■ p. 181, supra. 43 6 T^he bloody Tenent yet more bloody. removed above : Church cenfures are fufficient to heal the Heretick, if he belong to God, and to remove the guilt of his wickednejfe from the Church, but not to prevent fpreading, ^c. nor to clenfe the Common-icealth from fuch rebellion as hath been taught by him agai?ijl the Lord. Common- Truth. Above hath alfo been fliewen the fove- vvealetwo-raigne excellency and power of Chrijls fpirituall Rebeflion i^icanes againft fpirituall infeftion : Above hath two-fold, alfo been fliewen the two-fold Common-wealth', Firft, the Civill and naturall; Secondly, the fpirit- uall, religious and Chrijlian. Rebellion alfo again It the Lord hath been proved, two-fold, Firft, fpirituall, againft himfelfe in point of his more immediate worjhip and fervice, for which he hath provided not onely the vengeance of eternall fre approaching (according to the degrees and hainoufnelfe of fuch rebellion) but alfo prefent fpirituall punijhment, far exceeding all corporall pun- ijhmejit and torment in the world. 2 Rebellion againft God is temporall and more mediate, as it is a refjlance, oppoftion or violation of any Civill ftate or order appointed by God or Men. Now to confound thefe together, (and to hover in generall tearms of Rebellion againft the Lord) is to blow out the Candle or Light, and to make a noife in the dark, with a found and cry of a guilty Land, a guilty State, f oul-murt her ers, foul- killers, hereticks, blafphemers, feducers, rebels againft the Lord, kill them, kill them, &c. Suppofe thefe foul- murt her ing Hereticks, Seducers, &c. be as [261] full of vexation and mifchief as the The bloody Tenent yet more bloody. 437 Mujketoes or Wolves in New England or other Coun- Myfticall tries ; It were to be wifhed, (but never can be hoped g^j jviuf. in this world) that every Civill Jlate, City and Towne ^eetoes, in the world, were free from fuch myJUcall diXidi foul- vermin: The poor Planter and Partner is glad, if his houfe and chamber, if his yard and field, his family and cattel, may be tolerably clear from fuch annoyances, however the Woods and Wildernes v abound with them : They that are of fuch Jierie pragmaticall reftles fpirits, that they content not themfelves to keep the Parme and Houfe of the Church of Chriji free from fuch InfeSlion & annoy- ance, but rage that fuch vermin are fuffered in the worlds Wood, &c. It is pity but they had their ful employment and tafke, to catch and kill even all the fwarmes and Heards of all the Mujkeetoes and Wolves, which either the Wildernes of America, or the whole World can afford them. 4. Peace. Accordingly the Fourth Argument was from Chrifs tolerating oi foule-killers to live in the field of the World, though not in the Garden of the Church: M"" Cotton replyes, this hath been largely and fully refeld' above. Truth. It is true, the Difculfer alledged, and M'' Cotton refuted the Expoftion of this Parable, but whether of them according to the minde of Chrifi "Jefus, let every reader uprightly judge with feare and trembling at the word of the Lord. Peace. The Fifth Argument was from the Impofi- bilitie of killing any foule by a Heretick : M"" Cotton anfwers, this is againft Ptf«/ himfelfe, i Cor. 8. 11. „- „ , Truth. As I fpake unto the Argument of the Im- killing. ' Refelled — refuted. 438 The bloody Tenent yet more bloody. pojjibilitie of the perifliing of any of Gods ILkSl, fo here, the ufing of fuch an Argument is far from undervaluing or tiegleSiing of any of the meanes or Ordinances, naturall or fpirituall, which God hath gracioufly appointed, but to condemne the over- wife and over-bujie Heads and Hands of Men, adding their Inventions to Gods Appointments, as if weake and infiijjicient : whereas Gods number of livifig and dead 2ive certaine, and through the meanes which he hath appointed for life fhould faile, and notwithftand- ing all other meanes in the World ufed by men as helps and hindrances, yet his holy End fliall not be dil'appointed, but fulfilled. Befide the Difference between foule-killing and body-killing, is but (as M"" Cotton here ufeth the word)yo much as in us lieth, [262] that is by attempt or endeavour, which may be many wayes fruftrated, and difappointed by the holy hand of God, and the foule yet faved and live in the day of the Lord fefus. Touching Peace. Whereas you faid, that the imprifoning of ReH ions M^'^ ^^^ ^ Nationall or State Religion is guiltie of their DefruElion, together with the monjlrous fword of Civill Warres, which cuts off Men from all meanes of Repenta?ice. M"" Cotton anfwers; If the Religion be good, it is no Imprifonment : If it be naught, then there fhould be no Imprifonment. To the fecond (fayth he) this Feare is caufeles, for if Men belong to God, he will give Repentance, and how ever (fayth he) Gods revealed Willh full- filled in their juft Executions. Truth. I could here ask M'' Cotton where (amongft The bloody Tenent yet more bloody. 439 all the Religions and IVorJhips oi' the Jofim's of men) Gods he ever met in the icljole World, with above one q^^^q^^^ Nation, which Nationally profeft a true Religion ;ie. Nation and where ever, lince Chrijl J ejus, ending of the^" "8- fiadoives, any State, Religion, or Nationall Worjhip can be found true; notwithftanding M'' Cotton knowes I grant Gods people, in Kingdomes, Nations, Cities, Toivnes, &c. to be Gods Kingdome, Nation, Citie, &c. Peace. And fmce M"" Cotton fpeakes thus of Im- prijonment, me-thinkes that every peaceable man and li'onian may bring in here againft him, at the Tr/- a State bunall oi Chrijl J Jus, an AStion of falfe Imprijon- Religion a ment (indeed falfe every way) not onely of the^'^'°"' fenlible and outward man, but of the moft noble and inner part, the niitide, the spirit, and ConJ^cience; for who knowes not that 'JeruJ'alem it felte may be a prifon to falfe-hearted Shitnei? Who hath not found a pallace a prijon, when forc't to keepe within it ? yea conjitie a man to his own houjl' and home, though deare and familiar, and moil: intimate to him, his owne houje during that force and rejlraint, . • is a prijon to him. Truth. Yea it is moft wofully found evident, that the befl: Religion (like the faireji Whores, ^nd^j-^j.^.^ the mod golden and cojllie Itnages) yea the moft holy Religion, and pure and onely true Religion and JVorJhip, appointed by God himfelfe, is a Torment to that Soule and Confcience, that is forc't againft its owne free love and choice, to embrace and obferve it : And therefore whether the Religion be good or naught (as Mf Cotton here diftinguilheth) there ought to 440 The bloody Tenent yet more bloody. be no forcing, but ihe. fotile and winde and [263J confcience of man, that is indeed the mati, ought to be left free, as in his Earthly marriage-choice, fo here ten thoufand times rather in his heavenly and fpirituall. Peace. But what fay you to his unmercifull con- clujion, in the bloudlhed and dejlruflion of fo many Of the thoufands and Tiiillions, formerly and \nte\y Jlaine and wtrres. furthered by this bloudie Tenent of perfecution ? Yea the late and lamentable Jheames of Englijh bloud, and the bloud of our neighbours, friends. Brethren, Parents, powred forth by thefe late Epif- copall or Bijhops Warres ? M"" Cottons conclufion is. The revealed will of God (fayth he) is fullfilled in their juft Execution, whether they belong to God or no. Truth. I wifli Mf Cotton more mercy from God, The blou-and a more mercifull minde towards the afflidled, dieTenent^nj J f^y ^g jj^g Lord Jefus faid in the cafe of the rivers ?/^'''^^ •" Grczi offences, Nationall offences will come of Bloud, for Religions Jake, for Nationall Religion fake, but *"^" woe unto thofe that beare the guilt of fo many thoufand y^^w^/^/eTJ-, ??!urders, ravijhitigs, pluriderings, &c. The Pope, the Bijhops, the Prejbyterians, the Independants, fo farre as they have been Aiithours or A£iors in thefe horrible Calamities, out of the per- Jwajion of the bloudie Tenent of perfecution for Reli- gion and Conjcience ; the voyce of fo many Rivers of bloud cry to Heaven for vengeance againrt: them, Warres Peace. But may not (bleifed Truth) the Jhvord of for Relig- Civill power which is from God [Rom. 13. 4.] ) be '°"' drawne and drunke with bloud for Chriji his fake. The bloody Tenent yet more bloody. 44 1 What fay you (among the many exa?nples of Religi- ous JVarres) to the mofl: famous Battles of Conjlan- tine againfl: the bloudie perfecutor Maxentius ? Was not Conjiantine Chrijls Champion, as once that vali- ant Scanderbeg cald himfelfe againfl the bloudie Turks ?"■ Truth. Sweet Peace, the sword of Civill power Conftan- was Gods sword committed by Gods moft wife'''^^-' Providence into the hands of that famous Cow- ^^g ^hrif- Jlantitie : Doubtles his warre was righteous andtians. pious, fo farre as he broke the "Jawes of the opprejjing perfecuting Lyons that devoured Chrijls tender Lambes and Jheepe : And famous was his Chriftian Edi£i, (wherein Licinius joyned with him) when he put forth that imperiall Chrijlian Decree, Conftan- that no mans Confcience fliould be forced, and for tines Edia his Relis:ion (whether to the Romane Gods, or the^^*'. . Chrijlian) no man (hould be perfecuted or hunted i^ Religion. 'Maxentius was defeated by Conftan- Beg, or Prince Alexander. In 1443 by tine, Oct. 28, 312, at the Milvian Bridge, llratagem he regained the throne of his near Rome. Gibbon, Decline and Fall, father and renounced the Mahometan chap. xiv. p. 168. Eufebius in his Life faith. For twenty-three years, with un- of Conftantine preferves the tradition of equal arms, but with unfurpaiTed valor, he his becoming a Chriftian through this reiifted the powers of the Ottoman Em- viftory, and the vifion of the cross which pire. Marvellous tales are told of his preceded. Neander lifts the ftory criti- fuperhuman fize and ftrength, and of cally. He favs, "It was not until after three thoufand Turks flain hy his fingle his viftory over the tyrant Maxentius, hand. As Gibbon fays, they " muft be that Conftantine publicly declared in weighed in the fcales of fufpicious criti- favor of the Chriftians." Church Hifto- cifm." Decline and Fall, cV^-^.XyLvW, ■^. ry, ii. 7-12. 1 221. Fox, of whofe work Williams George Caftriot, Prince of Albania, feems to have made confiderable ufe, gives born in 1404, was given as a hoftage by many of thefe ftories. j4iSj and Monu- his father to Sultan Amurath II. when ments, i. 840. nine years old. On account of his valor ^ See pp. 6, j,fupra. the Turks gave him the name Ifcander S6 442 "The bloody Tenent yet more bloody. When Conjiantine broke the bounds [264] of this his owne and Gods Edi£l, and drawes the sword of Civill power in the fuppreffing of other Confciences for the eftablifhing of the Chrijiian, then began the great Myjierie of the Churches fleepe, the Gardens of Chrijis Churches turned into the JVilderneJfe of Nationall Religmi, and the World (under Conjlan- tines Dominion) to the moft unchrijlian Chrijlendome. Never any Peace. I am unqueftionably fatisfied, that there T"^ iVr ^^^ never any Nationall Religion good in this world ligion in but One, and fince the Defolation of that Nation, the World there was never, there fliall be never any Nationall utone. ^^/^^/(j;; good againe : and this will be moft evi- dent to fuch as hould the Truth of the continua?ice of ChriJls vijible Church in the way of particular Congregations. 6. But now to the Sixt Argument, which M'' Cot- to?i thus repeats from the pojjibilitie of a falfe Teacher, & 2. fpirituall Wolves recoverie from the ejlate of a „ , . foule-killer to become a foule- Saviour, as it was in Pr«/(5«r that hunts or perfecuteth a Turke, a yew. Pagans, 3. Pagan, an Antichrjlian (under pretence that this ^''^ a' °n P^^^^i this Turke, this Jew, this Antichrijlian fins M/?/, isin againft his owne Confcience^ doth not this perfecu- a greater /oar, I fay, hould a greater Errour, then any of the errour foure, becaufe he hardens fuch Confciences in their then any ' ii-rnT n • i r of them. Errours by fuch his [285J perfecutton, and that alfo to the overthrowing of the civill and humane Socie- tie of the Nations of the World, in point of civill peace ? Peace. Well you may (deare Truth) enjoy your owne holy and peaceable Thoughts, but M'' Cotton ends this Chapter with hope that the reputed blou- die Tenetit, appeares not whited in the bloud of the The bloody Tenent yet more bloody. 475 Lambe, and tends to fave Chrijis Jloeepe from devour- ing^ to defend Chrijis truth, and to maintaine and preferve peace in Church and Common-weak. "Truth. Sweet Peace, that which hath in all Ages The blou- powred out the precious bloud of the So)ine of God, in'^'f fruits the bloud of his poore JJjeepe, fhall never be found ^/^^^^/^ whited (as M'' Cotton infinuates) in the bloud of this Tenent. moft heavenly Shepheard : That which hath main- tained the ivorkes of Darknes 1600 yeares under the bloudie Rotnane Emperours, and more bloudie Ro- mane Popes, hath never tended to deftroy, but build and fortifie fuch hellijl} workes. That which all Experience (fince Chrijis time) hath shewen to be the great Fire-brand or Incendiarie of the Nations, hath powred out fo many Rivers of bloud about Religion, and that amongft the (fo called) Chrijlian Nations. That Tenent, I fay, will never be found a preferver, but a bloudie dejiroyer both of Spirituall and civill peace. Exam: of Chap. 78. replying to Chap. 81. Peace.'\T'\T'E are now (Deare Truth) through V V the mercie of the Father of mercies, arrived, at the laft Chapter of this Sorrowfull Agi- Touching tation: W' Cotton finds nothing in this worth the |'°"p'|^°" while to fpeake to ; yet thinkes he it good to findeions. time to blame the Difcufler for i^i^-Applaufes, vaine-glorious Triumph, and confident perfwajion, which before he had noted M"" Cotton for. 476 The bloody Tenent yet more bloody. Truth. That which was noted in M'' Cotton was not meerly a perfwajioji or cotifidetice, but indeed an imperious and infulting confidence, over the poore and opprefi'ed, and an adding of Vinegar to the Gall of the Sonne of God, perfecuted in his poore Saints and Me?nbers. 286] Peace. But may there not feeme to be too in the DifcuiTer, too great a confidence of the co?iverting and turning of the bloudie Storme of Warres about Cotifcience, into merciful! calmes of peace, and of the returne of Chrifis dove, with 0//w branches of aw'// Freedome Truth. Then let thoufands and ten thoufands, fcience ' French, Polonians, Hungaria?is, Trafifiylvanians, Bo- hath ever hewians, Netherlanders, and others, and now at lafl been a (through Gods gracious fmiling upon this holy kerinall Truth of his) I fay, many thoufand Englijh men Natios fet to their feale and witnes, to wit, that Freedome Tat^a " ^^ ^^^ Confidences of men, (from all other but fipi- peared. rituall oppojition) hath ftuck many Millions of Browes and Hoiifies with 0//tv branches, that were before beblubbered and overwhelmed with tears and bloud. Peace. I cannot but confidently fee and fay, that doubtles, had not the prude?it and zealous care of Ryiglands Parliament and Armie fubfcribed to this And blessed means of peace, reftored to Lands and Coun- ztth\s ^ ^'^-f enibroyled in bloudie civil I War re?, about Religion, houre in doubtles, the streame of Warre which hath run fo England. \QY\g with bloud between the Prelates and the Puri- tans (fo calld) had run as frefh and furious in all devouring ^^w^j- between the Prefi^yterians and the Independents. The bloody Tenent yet more bloody. 477 Truth. Oh bleffed be the God oi peace, who hath more pitie upon the u?ipeaceable Sonnes of Men, then they have on Themfelves. Peace. M'' Cotton in the next place addeth, that one paffage he may not let pafle, becaufe the name of Chriji is interefled in it, and difhonoured by it. to wit, [ChriJl delighteth not in the bloud of men, but fhed his own bloud for his bloudiejl enefnies .•] M'' Cotton anfwers ; it is true that ChriJl delighteth ^Jow not in the bloud of men, while they gainfay and^ ^tsin^' bloudily perfecute him and his, out of Ignorance : but bloud. he delights in the bloud of fuch, who after the ac- knowledgement of his Truth, doe tread the bloud of his Covejiant under-foote, and wittingly and williiigly rejedl him from raigning over them : The contrary whereof he fayth Proclaimes the Go/pel to [be] the Jeede of the Serpent : Sows pillowes under all ellbowes, makes the Heart of the Righteous fad, ftrengthens the hand of the wicked, and proclaimes peace to yezabell, and her whoredomes and witchcrafts, and concludes with prayer [287] againfl: fuch a bewitch- ing of the Whores Cup, where, by open profejjion fhe is rejedted, but let in by the back-door e of Tol- ler at ion. Truth. I perceive (Sweet Peace) that in the wind- Of perfe- ing up of this Difcourfe M'' Cotton winds up, re- ^""jf^^gg folveth and reduceth his former pleaded for perfe- cuting of Hereticks, Blafphemer^, Idolaters, Seducers, into the perfecuting onely of Apojlates, who after the acknowledging of the Truth, doe tread the bloud of Chrifs Covenant under foote, &c. To which I anfwer ; If fo then the difcerning & judg- 478 The bloody Tenent yet more bloody. ing between fuch as gainfay Chrijl and blafpheme him out of Ignorance, (fuch as M'' Cotton makes the yewes, who put him to Death) and fuch as wil- lingly and witt'mgly rejedl him : I fay the judging of this muft then reft at the Barre of the Chill Courts and 'Judicatures of the World, which necef- farily implies a fuppolition of power of Judging in all the Nations of the World, and so confequently in Naturall men contrary to the Scriptures, which conclude all Manki?ide (while in their 7iaturall ejlate,) uncapable of the things of Gods Spirit. Peace. Yea and alfo (to my underftanding) it im- plies, z fubjiiitting znd fubjeBi?ig of the Crowne and Sceptre and affaires of Chriji Jefus, to the Civill and hu?nane Croivnes and Scepters and Tribunalls of the Nations of this World, and that in fpirituall and heavenly things, the proper affaires of his owne Spirituall Kingdome, in which, the wifeft of this world are ignorant, and extreamly oppofite. A Truth. For this, vou know M^ Cotton hath a A mon- • r 1 • r \ ftrous fus- broken Refuge, to wit, [the Nations of the World, penfionorgj; JSfaturall men muft not judge untill they be of Magif- better informed] In which, what a wonderfull and trates. moujlrous fufpeiifton doth he put upon the affaires of ChriJI Jejus all the world over, and leaves the tnat- ters of Chriji Jefus in worfe cafe, and more poorely provided for by Chriji JeJus, then the matters and affaires of any King or Kingdome in the World, beyond compare and hnagination. Peace. Yet, me-thinks thofe Scriptures quoted by M"" Cotton Luc. 17. [19: 27.] Thofe mine Enemies, &c. and Revel. 16. [4-7-] Bloudie vengeance upon Antichrijiian Emiffaries, are very confiderable. The bloody Tenent yet more bloody. 479 Truth. Doubtles all Scripture ferioufly alled2:ed4"^8av 1 n • 1 / /I 1- tions of Dy the molt ignorajit and unworthy (now much Scriptures more from fo learned and confcie7itious) ought feri- ought feri- oufly and awfully to be pondered in [288] the holy ^"^^^ '^^^^ prefence of God : The Warrants and Authorities ofanfwered. civill powers (though but pretended) are not without due refpedl to be examined, although rejedled (in the end) as infufficient, &c. But confider in the Examifiation of thofe Scriptures : Is it credible that all that refift Chriji "Jesus, his Kingdome and Gover?i- '^'^^°"f me?it, are Apojlates and Antichrijlian Etnijfaries, jg^es and againft whom he powres out that Violl? Have they ^''"V'^'y?- firft acknowledged the Covenant of Jefus, and '^-^^'^"^j^^" then trod the precious bloud of that High Covenant ^ac under feete ? charge of Peace. The Eaji is not fo farre from the JVeJi, ^° as thofe Scriptures from fuch a Conclujion. Truth. Yea how many hundreth thoufands of yewes and Turkes and Antichrijlians perifh tempor- ally and eternally, and that for refufing Chrift Jefus to be King, and for fhedding his bloud in his fer- vants, who can never be brought under this guilt of Apojiacie, after they have once acknowledged the truth of Chrijls Government and Kingdome. Peace. Me-thinks to underiland the Scriptures in M'' Cottons fence, were a wonderfull penning up 2.n.di fraight?iing the holy Scripture. Truth. Sweet Peace, as foon may we immure the glorious Sun in a darke dungeon, as confine thofe bright Scriptures in the dark Cells of Apojiacie: but I further obferve, that Chriji Jefus not only praid and dyed for his Enemies, who bloudily per- 480 The bloody Tenent yet more bloody. fecuted him and his out of Igtiorance, but gave this realbn againfl bodily Death to be inflidted on any for his caufe and fake, Luc. 9. [56.] The Son of Man is not come to dejlroy Mens lives : and I might returne the Sluc/iion to M"" Cotton, not unfitly, Are not thefe the words of Him that delight- eth not in the bloud of his bloudiejl enemies and Gamfayers ? Peace. It will be said, What Jlaughters, what drinking of Bloud is that which Chrijl Jefus in thefe Scriptures intendeth ? Truth. I anfwer, although the Sword of Chrifls Kingdomc, that lliarpe Sword with two edges is a Spirituall Sword, and is carried in his Mouth, yet all power in Heaven and Earth being given into his hands by his Father, he ruleth and over-ruleth in a way of power and providence, all the powers of the World. The myf- There is therefore a great Sword given to him the red*^ that rideth upon the white Horfe, {Revel. 6. [2.]) by horfe of which, for the relifting [289] of him that rideth upon the white Horfe, (in the gainfaying and perfe- cuting of Chrijl in his Members) Chrifl 'Jefus takes peace from the Earth, and fufFers the Turkes to plague the Antichrijlian World, [Papijls and carnal! Protejlants) to plague each other, and to lill Cups of Bloud each to other, while they contend and fight, firft againft God, and then one againfl: another, for their feverall falfe Prophets and Religions. Peace. Me-thinkes then M'' Cotton might have fpared to charge the DilculTer with proclaiming of peace to "Jezabell, &c. War The bloody Tenent yet more bloody. 481 Truth. There is a Spiritual! peace in the fnatters^ ipint- of Chrijis Kingdome and Worjhip, and in the particu- Q\y.\\\ lar Confciences and Souks of his Servants. There peace, is a civill peace in the quiet enjoyment of each mans proprietie, in the Combmation of Toivnes, Cities, Kingdot?ies, &c. But neither of thefe three will Mr Cotton prove the DifculTer proclaimeth to fuch Antichrijlians or etiemies of Chrijl Jefus, who perfe- cute and opprejfe Jew or Gentile upon any civill or spiritual I preteyice. 'Tis true, the Confciences and Worfhips of all men peaceable in their way, he affirmes ought not to be molefted, and though not approved yet perfnitted, and (although no J pirituall, yet) a cm// ^6'<3Ct' pro- claimed to their outward man while peaceable in civill commerce. To perfecutours, he not onely proclaitnes Gods "Judge- ments f pirituall and eternall, but temporall alfo, and affirmeth that all perfecutours of i\\ forts (and efpeci- ally the bloudie Whore of i?o;;/£' (who hath so long been drunk with the bloud of the Saints,) ought by the Civill Sword to be refrained and punijhed (as the Dejlroyers of Mankinde and all c/'y/// and peaceable being in the World,) according to the hight of their cruell and murtherous Oppreffons. Peace. But Tolleration of her (fayth M"" Cotton brings) her in at the back dore, and fo we may come to drink deeply of the Cup of the Lords wrath, and be filled with the Cup of her plagues, wofull Truth. There are two opinions which have be- opinions witched the Nations profelTmg the name of Chrif. \^^'^^^' Firft, That a Nationall Church or State, is ofNations. Chrifts appointing. 482 The bloody Tenent yet more bloody. 290.] Secondly, That fuch a Natknall Church or State mull he maintained pure by the pourr of the Sword. While M"^ Cotton prayes againft the bc- ivitching of the Whores cup, () that the Father of Lights might gracioully please to (hew him the depth of her uitchcrafts, and his owne moll uof'ull Dclujions in both thefe. The 3 In vaine doth M"" Cotton feare partaking of her g''"' Jinncs and plagues by a tolkrating (meerlv) of her thc""° Worjhip in a drill State, while he forgets the three fall of ihcgreat caufes of her doicnfall and dcfolation, and par- Church o( takes of any of them {Revel. 18.) to wit. Her •worldly pompc and plea fur e : Her fpirituall IVhore- domcs and invented li'orjhips, and her crueltie and bloudjhed, more efpecially againfl the Confciences of the Saints or ^o/y ones of "Jefus. Exam : of Chap. 79. Touching the Modell of Church and Civill power. Examined in the Jirjl part of the bloudie Tenent, but not defended by M'' Cotton, or any, that the Difcu[jer knoues of. Touching Pt'<7tY. T Had hoped [Deare Truth) that we had V '^ X gained a peaceable and r^uiet harbor, after MoJf/lof all our tempelluous ToJJings in the bovfterous Seas Church of this bloudie Tenent, yet now behold zjharpe and powe'r^' cutting ivindc of M"" Cottons continuall CenJ'ures ; For I was not (fayth M"" Cotton) of thofe that compofed the Modell : and fecondly, the Minijiers fay it was not fent by them to Salem, and therefore the Difcujfer is left of God to a douh\c fa Is hood. The bloody Tenent yet more bloody. 483 Truth. Sweete Peace, till fiveete Death, in and (often) for Chriji, clofe up the Eyes of hhfervants, they muft not expert to reft fully from their La- bours, and expedt their workes to follow them. Once againe therefore let us heare the Difculfers plea for himfelfe againft this bluftering charge of douh\& falfiood. Mafter Cottons owne words in the End of his Anfiver to the Prifoners Letter, are "thefe; I forbeare adding Reajons to juftiiie the " Truth, becaufe you may finde that done to your " hand in a Treatife fent to fome of the Brethren, "late of Salem, who doubted as *you doe.' 291.] Truth. To my knowledge it was reported *^'''""| (according to this hint of M"" Cottons) that from //^// the Minijlers of the Churches (pretended) fuch a Modell compoled by them was fent to Saletn : Here- upon it was that the DifcuJJer wrote on purpofe to his worthy friend M'' Sharpe [Elder oi the Church of Salem, (fo called) for the fight of it, who accord- ingly lent it to him. Peace. If this Modell, of fuch confequence, were fo cotiipofed and fo fent to Sale?n, if M"' Cotton di- refts others thither to repaire to make ufe of it, if he thus approve and promote it, I fee not why it might not probably be collected, that M"" Cottoti (not the laft in fuch great and publike matters) was amongft, if not chiefe amongft the co??ipofers of it, and that he and they were not ignorant of the con- veyance of it to Saletn.^ ' Pub. Narr. Club, iii : 53. "entreate of the elders and brethren of ^ The Model, &c. feems to have origi- every church within this jurifdiftion nated in an Aft of the General Court, that they will confult and advife of one uni- pafled March ^, 1634, in which they form order of diffipline in the churches. 484 The bloody Tenc7it yet 7nore bloody. Deepe Cenfures for none or inno- cent mif- takes. Truth. But grant M"" Cottofi fliould have been imagined to have been left out in this fo great and publike 2. fervice, and that all the former probabilities faile : yet doubtles M"" Cotton will be caft at the barre of Chrijiia?i Love and Moderatioyi, for fo bitter a charge upon the poore DiJcuJJ'er for (o eafie and harmles Mijiakes. Peace. Such fierce JlaJJjes might well iflue from the bloudie French Cardinall againft the poore Hugenots, from the Englijl:> bloudie Bijhops againft the poore Lollards, from the bloudie Popes againft the Here ticks and Lutherans: but a gentler Breath and Jlile might well befeeme a Protejiant to a Protejlant, engaged in cotniiion pririciples and Tejlimonies and fufferings of yefus againft thofe bloudie Tyrants. But to the Modell, M"" Cotton feemes highly of- fended, that the Difcujfer fliould fay, that the Modell awaketh Mofes from his unknoivne Grave, and de- nies "Jejus yet to have feene the Earth. For, Mofes his Lawes were of force (fayth he) to the Israelites in the Land of Canaaii, when Mofes was dead : and agreeable to the Scriptures, and then to confider howe farr the Magiftrates are bound to inteipofe for the prefervation of that uniformity and peace of the churches." Mass. Col, Rec. I : 142. Cotton is very explicit in his denial of any part in its compofition, "What other Minillers of New England did in it, themfelves know : But for M' Cotton, I know, that he was none of them that compofed it." Bloud% Tenent Wajhed, 192. That "M' Cotton fhould have been imagined to have been left out in this fo great and publike a fervice" might well have feemed improbable. He is equally explicit in his denial that it was fent to Salem by its authors. "The Minifters themfelves, that com- pofed the Modell, doe deny it ; How- foever the Modell came to Salem, the Minillers fay it was not fent by them." B. T. Wdjhed, 192. Williams obtained a copy there from Samuel Sharpe, who came to Salem in 1629, and was a ruling elder in the Church. But Cotton does not actually fay, as Williams implies, that he knew that it was fent there. He only fays that it was "fent to fome of the ^T^i\\rz'[\ late of Salem." In reference to Hall, Cotton's corre- fpondent, see p. 54 supra, and Pub. Narr. Club, iii : v. The bloody Tenent yet more bloody. 485 againe, Chrijl came not to deftroy the Law of Mo- fes, not the Morall Law, nor the yudicialls, fuch as are of cot)imo?i Eqiiitie : Or els (fayth he) the Con- fcience of the Civill Magijlrate could never doe any aB of civill yujiice out of Faith, becaufe he Jliould have no word of God to be the Ground of his AB, if the Lawes of fudgement were abrogated, a?id none extant in the New. Truth. I anfwer ; that fpeech of the Dfcufer Touching was neither [292] unreafonable, nor untrue, as M"" •'1^?{"*'J' his Cotton alledgeth : for grant Chrijl came not to def- J"'^"^'^^''- troy the Morall Law of the ten Commands (for the Subfance of it, for all materiall circumftarices therein M'' Cottoti will not urge nor pradlice). Nor fecond- ly, the fudicialls of Moral Equitie, that is, fuch as in deed concerne Life and Manners, according to the Nature and Conjlitution of the feverall Nations and Peoples of the World. Peace. Pardon me (Deare Truth) before you pro- ceede, a word of Explication : your Addition [accord- ing to the Nature and Conjlitutiofi of the Peoples and Nations of the World] will not be allowed of. Truth. Without this I cannot allow of Mofes his fudicialls to binde all Nations of the World, jr.^^^ j^ ^ then before, or fince Chrijl fefus: my reafon is : kind a mi- That people of IJrael (to which thofe yudiciall'^^'=^^°^^ Lawes and pmiijljfnents were prefcribed) was as I may fay, a fniraculous people or Nation, miraculouily brought from one Nation, (the Land of JEgypt) into another the Land of Canaan) both types, a people furnifhed with fniraculous food and cloathing during their fortie yeares Travell through the Wil- 486 T^he bloody Tenent yet more bloody. dernes : The feaven Nations of Canaan vvondroufly and miraculoujly deftroyed before them ; Their Laives and Injlitutions 7niraculouJly delivered to them, &c. Belide (not to wade deeper into this Controverjie, as in the Examination of the Modell I have done) their Land was typically holy, and that people the Church of God, the onely Church of God in the World. And therefore being a people of fuch mi- raculous confiderations, Meanes and Obligation?,, the breach even of Morall Lawes concerning Life and Manners and civill EJlate, might be more tranfcend- ently heinous and odious in them, then in the other feverall Nations and peoples of the World, many thoufands and millions whereof never fo much as heard of the Name of the God of Ifrael. Peace. If men fee caufe to ordaine a Court of Chancery, and ereft a Mercy-feate to moderate the rigour of Lawes, which cannot be juftly executed, without the moderate and equall confideration of perfons and other circumjiances ! Me-thinks, the Father of Mercies (though he be Jujiice it felfe, yet) cannot be juftly imagined to carrie all "Judiciall or Civill Lawes or Sentences, by one univerfall Jlri5l- nes through all the Nations of the Earth. 293] Truth. The Lord Jefus tells us of a more tollerable Sentence, (even for the Sodomites in the day of Judgment, then for the J ewes, who were the people and Church of God: and Paul his fervant layes heavier load {Rom. 2. [21, 22] ) upon fuch Adulterers, Thieves, as profefTe to be Teachers unto others, &c. of the contrary Graces and Vertues. The bloody Tenent yet more bloody. 487 Peace. Deare Truth, the Scriptures are full, and many Arguments might be drawne out this way, but pleafe you to pitch upon an Injiance, whereby we may the fooner finifli this DigreJJion. Truth, Take that great cafe of the punijlwient of Touching Adulterie, and I confidently affirme, that the Cow-^^^'j ^f Jcience of the Magijlrate, may out of Faith, exe- Adulterie. cute other putiijhments befide (ftoning to) Death, which was the pufjijhfuoit of that Jinne in Ifraell. For although (as M"" Cotton fayth) That was the Law of yudgement in the Old Tejlatnent, and there is no other particularly expreft in the New, yet the Co7ifcie7ice of the Magijirate may know, Firft, That the carriage of the Lord Jefus about this cafe, when the ^ejlion was precifely put to him, was extraordinary 2inA.Jirange : For (although unto other ^ejiions, even of the Pharifees, Hero- mans, S adduces, the High Prieji, and Pilate, he gave more 01 leffe, iirft or laft, pundluall Refolutions, ytt) here, he condemnes the finne, yet he neither con- firmes nor difanulls this punijhfnent, but leaves the ^ejlion (in all probabilities and leaves the Jeverall Nations of the World, to their ownt fever all Lawes and Agreemeyits (as is moft probable) according to their feverall Natures, DiJpoJitio7is and Conjlitutions, and their comnion peace and wellfare. Secondly, The Lord Jefus (i Pet. 2. [13.] ) ap-^i^^^n" proveth of the feverall humane Ordinances (or Cr^^-ment tions) which the feverall peoples and Nations of the Gods Or- World Q^iiiSS. agree upon their common peace ?in6.fubjiji- '"^"'^^• ence. Hence are the feverall yor/j- of Governments in the Nations of the World, which are not framed after 488 The bloody Tenent yet more bloody. Ifraels Patterne. And hence confequently, the Lawes, Rewards and Punifliments of feverall Na- tions vaftly differ from thofe of Ifraell, which doubtles were unlawfull for Gods people to fubmit unto, except Chrijl yefus had (at least in generall) approved fuch humane Ordinances and Creations of Men for their cot/itnoji peace and wellfare. 294] Peace. Me-thinks M"" Cotton, and fuch as lite- rally ftick to the puniJJmient of Adultery, Witchcraft, &c. by Death, muft either deny the feverall Govern- ments of the World to be lawfull (according to that of Peter) and that the Nature and Conjiitutions of peoples and Natio?is, are not to be refpedled, but all promifcuoufly forced to one common Law, or els they muft fee caufe to moderate this their Tenent, which elfe proves as bloudie a Tenent in civill affaires, as perfecution in affaires religious. True Re- Truth. Yea, of what wofull confequence muft this publikes& prove to the ftate of Holland and Low-Countries, to wed«°" ^^ ^^^^^ °^ Venice, to the Cantons o{ Switzerland, without to our owne deare State oi England, and others who Kings. have no King, as Ifraells laft eftabliflied Govern- ment had, efpecially no King immediately defigned, as Ifraells (in the Roote) was ? Yea what becomes of all Chrijlianitie, and of Chrifs Church and King- Awonder- (lQf}jg in the World ior ever, if it want the Govern- oi '&\l\ov ^"^^^ of a King: for fayth Bifliop Hall (in his Hall. Co7itemplation on Michaes Idolatrie) in plaine and exprelTe words : No King, therefore no Church.^ ' " It is no marvell if Levites wandred were their due : if thefe had been paid, for maintenance, while there was no none of the holy Tribe needed to fhift King in Ifrael. The tithes and offerings his ftation. Even when Royall power The bloody Tenent yet more bloody. 489 Peace. To end this pallage, upon the former grounds, nie-thinkes the Conjcience of a New Eng- lifh Magijirate (being calld to be a Magijirate in Old England) may in Faith execute any other pun- iihment (according to Law eftablilhed) befide Death, upon Adulterers. And the New Englijh Colonies may be exhorted to redlilie their wayes, and to moderate fuch their Lawes, which cannot polhbly put on the face of morall Equitie from Mofes, &c. Truth. Your Satisfaction (Deare Peace) now pras- '^^^^^^'^ fuppofed I proceed and grant (with that Limitation forementioned) that Chrifl 'Jejus neither abrogated Mofes Moralls nor 'Judicialls, yet who will deny that Mofes eftablifhed, (befide the two former) a third, to wit, Lawes meerly figurative, typicall and cercmoniall, proper and peculiar to that Land and people of Ifrael? Thofe Lawes neceffarily, wrapt up that Nation and people in a mixt cofifiitution, of Spirituall and Temporal!, Religious and Civill, fo that their Governours ot Civill State were Governours of the Church, and the very Land and People were by fuch Governours to be compelled to obferve a cere- moniall puritie and Holines : But Chrif fefus eredled another Common-weak, the Common- [295] weak of Ifrael, the Chriftian Common-weak or Church, to wit, not whole Nations, but in every Nation (where he pleafeth) his Chrifiian Congregation, &c. feconds the claime of the Levite, the in- Church, if no Levites ? No King, juftice of men Jhortens his right. What therefore no Church." Contemplations. fliould become of the Levites, if there Liber x. 940: ed. 1621. were no King .' And what of the 62 49° T^he bloody Tenent yet ?nore bloody. Peace. Deare Truth, I cannot count him a peace- able childe of mine, that refts not herewith fatis- fied : M""! Cottons next Exceptmi is againft your ex- cepting againft a Magijlrates Memberfhip in a Church-ejlate, joyned with a Head-Jloip over it, to eftablifh reforme, &c. (as being impoffible that a Qc J. -r Magijh'ate fliould fit Head and Supreame on the trates fptrituall Bench, & yet ftand as a delinquent at the ''eing fpirituall Barre of Chrijl Jefus) M.^ Cotton anfwers, Fathers ^^^^ ^^ feverall refpeits, a Magijlrate may be a &c. nurfing Father and Judge in caufes Ecclejiajtiall, and yet be fubjed: to Chrijis cenfure in the offenfive Govern?nent of hhnfelfe againft the Rules of the GoJ- pel. And where it might be faid, that the Church is fubjedl to the Magijlrate in civill caufes, and the Magijlrate is fubjeft to the Church in fpirituall cafes. Ml, Cotton anfwers, this eafeth not the Diffi- ^^ ^^S'f- cultie, for fuppofe, fayth he, the Magijlrate fall into Power in Murther, Adulterie, &c. which are civill Abujes, Spiritualls {hall the Church tollerate him herein ? And he con- cludes. Let the like Power be granted to the civill Magijlrate to deale faithfully with the Church in the notorious TranfgreJ/ion of the firft Table, as is granted to the Church to deale with the Magijlrate in the notorious Tranjgrejjion of the fecond Table, and the Controverfe is ended. Truth. This anfwer and inftance of M"" Cotton carries a feeming Beautie with it, but bring it to the Triall of the Tejlatnent of Chrijl Jejus, and it will Of the appeare to be, but a vanifhing Colour. For, there Mlgis- is a vaft Difference: The fins of each Church- mem- tratei. ber, whether againft the frjl or fecond Table, are The bloody Tenent yet more bloody. 49 1 proper to the Cognizance and 'Judgement of the Church, as the Jinne of the Incejiuous perfon was punifhed by Chrijls Ordinances (in the Church at Coritith) as well as the Abufe of the Lords Supper. But it is not fo with the civill Magijlrate, whofe Of- Jice is ejfentially civill, one and the fame, all the world over, among all Nations and people : For having no fpirituall power (as the Aut hours of the Modell after- wards acknowledge) he cannot polUbly ad: as a Civill Magijlrate in fpirituall matters, though as a Church-member he may in Church-ejlate, as alfo may the reft of the Members of that fpirituall Body. 296] Peace. Me-thinks it is cleare as the Light, ^ "^5 that if that inceftuous perfon in the Church oi^^^^M^g^f. Coritith, had beene a Magijlrate in the Citie oftratespun- Corinth, the Church might juftly have proceeded ^l'^"^^'^^ againft him, becaufe all finne is direcftly oppofite church to the holy Kingdome of Chrijl. But in that abufe members, of the Lords Supper (which was meerly unchriftian) neither that yVagiJlrate, nor all the yiagijlrates of Corinth, or the World to helpe him, could juftly punifta the Church, becaufe that Supper (in the In- Jiitution and Spirituall ufe of it) was not onely of the Nature of the Suppers, of the meates and drinks of the Citie of Corinth, but alfo of a divine znd fpirituall Injlitution, of a heavenly zndi myjlic all Nature and Obfervation. But to Conclude this piece and the whole, M'' Cotton corrects himfelfe for putting in his Sickle into the Harveji of his Brethren, unto whom he refers the defence of their yiodell, and for himfelfe ends with defires that Chrijl Jefus would blaft that peace which he fayth 492 T^he bloody Tenent yet more bloody. the Examiner proclaimeth to all the wayes of falfe Religion, to Herejie in Do£lrine, &c. Truth. If Chrijl Jejus fhall pleafe (for the fur- ther manifcjiation of his holy Truth and Glory) to permit thofe able and ivorthy men, to proceed to fortifie and defend their WLodell : I hope he will alfo pleafe to affift the Di/cujfer, or fome other of his poore fervants, to batter downe (with the Spirit- ual I Artillerie of his Word and Tejlament) fuch weake and loofe and unchrijlian Fortijications. Peace. But with what a deepe and unrighteous charge doth M'' Cotton end again ft the poore DiJ- ciijfer, as a Praclainier of peace to all the ivayes of falfe Religion, to Herejie in Do£lrine, See. Truth. Grant M'' Cotton (in many excellent Truths of JeJus) a fweet founding Silver Trumpet : Grant the Di/'cuJ/er as bafe a Rams-home harsh and contemptible.- Grant that (for the peace of the Civill State, the being of the Nations, and the World, the Jafetie of the good Wheate the Righteous, and the calling home of the Eledl to God, Jeives and Gentiles f) the Z)//<:«^7- proclaimes a civill being, and civill peace to Erroneous Consciences, not finning againft humane and civill Principles: Yet what Peace hath this Rams-horne proclaimed (as M"" Cot- ton infinqates) when throughout this whole Booke, from [297] firrt to laft, the Proclamation foundeth out open ivarre againft all falfe Worjl.nppers. The dire- Pcace. I am a joy full ivitnes of ivarre proclaimed full Hate from the God of Truth, from the Sun of Righteouf- WoriWp- ''C^» from the Spirit of Holines, from the llames of pers. Fire, those mighty Angels, from all the Saints and The bloody Tenent yet more bloody. 493 Witnejfes of Jefus, from all his holy Truths and Ordinances. JVarre to their Confciences, Preachings, Writings, Difputations, a lioarre present, a warre^tr- petuall, and (without Repentance) a warre eternall and everlajling. Truth. Deare Peace, our goulden fand is out, we now muft part with an holy Kijfe of heavenly Prac^ and Love : M"" Cotton fpeakes and writes his Co7iJcience : Yet the Father of Lights may pleafe to Ihew him that what he highly elleemes as a Tenent wafht white in the Lambes blond, is yet more black and abotiiinable, in the moft pure and jealous eye of Go/ Peace. The Blackmores Darknes differs not in the darke from xhefayreji white. Truth. Chriji Jefus the Sun of Righteoufnejfe The Por- hath broke forth, and dayly, will, to a brighter and"*"^"""^"* brighter DiJ cover ie of this deformed Ethiopian : jj^fenent. And for my felfe I muft proclaime, before the moft holy God, Angells and Men, that (what ever other white ■^i.wA. heavenly Tenents M^ Cotton houlds) yet this is 2.fowle, a black, and a bloudie Tenent. A Tenejit of high Blafphe/nie againft the God of Peace, the Go^/ of Order, who hath of one Bloud, made all Mankinde, to dwell upon the face of the Earth, now, all confounded and dejiroyed in their Civill Beings and Subfijlences, by mutuall flames of warre from their feverall refpedlive Religions and A Tenent warring againft the Prince of Peace, 494 '^^^ bloody Tenent yet more bloody. Chriji Jefus, denying his Appearance and Comming in the Flejh, to put an end to, and abolijh the Jhadowes of that ceremoniall and typicall Land of Canaan. A Tenent fighting again ft the fweete end of his Luc. 9. comming, which was not to deftroy mens Lives, for their Religions, but to fave them, by the meeke ''''^' ^' and peaceable Invitations and perfwajions of his peaceable wijdomes Maidens. The For- ^98 J A TV/zt-w/ fowly charging his Wifedome, Faith- traiture offullnes and Love, in fo poorly providing fuch Magis- the blouJie f^^fg^ ^^^ CtvUl Powers 2l\\ the World over, as might effed: fo great a charge pretended to be committed to them. A Tenent lamentably guilty of his moft precious bloud, fhed in the bloud of fo many hundreth thou- fand of his poore fervants by the civill powers of the World, pretending to fuppreffe Blajphemies, Herejies, Idolatries, Siiperjiition, &c. A Tenent fighting with the Spirit of Love, Holi- nes, and Meeknes, by kindling fiery Spirits o'i falfe zeale and Furie, when yet fuch Spirits know not of what Spirit they are. A Tenent fighting with those mighty Angels who ftand up for the peace of the Saijits, againft Perjia, Grecia, &c. and fo confequently, all other Nations, The bloody Tenent yet more bloody. 495 who fighting for their leverall Religions, and againfl: the Truth, leave no Koome for fuch as feare and love the Lord on the Earth. A Tenetit, againft which the blelTed Souks under the Altar cry loud for vengeance, this Tenent having cut their Throats, torne out their Hearts, and powred forth their Bloud in all Ages, as the onely Hereticks and Blasphemers in the World. A Tenent which no Uncleannes, no Adulterie, hi- The Por- cejl, Sodomie, or BeaJIialitie can equall, this f^'^-'ifiifig i^^Yloudit and forcing [explicitly or implicitly) the very Soules Temnt. and Confciences of all the Natio?is and Inhabitants of the World. A Tenent that puts out the very eye of all true Faith, which cannot but be as free and voluntarie as any Virgin in the World, in refujing or embrac- ing ^ny fpirituall offer or objeSl. A Tenejit loathfome and ugly (in the eyes of the God of Heaven, and ferious fonnes of men) I fay, loathfome with the palpable filths of groffe diffmu- lation and hypocrifie : Thousands of Peoples and whole Nations, compelld by this Tenent to put on the fowle vizard of Religious hypocrifie, for feare of 299] Lawes, loffes and pimijl.nnetits, and for the ceeping and hoping for of favour, libertie, wordly commoditie, &c. A Tenent wofully guiltie of hardning all falfe and deluded Confciences (of whatfoever Se£l, Fa£lion, 496 The bloody Tenent yet more bloody. The Por- HeTefie, or Idolatrie, though never fo horrid and the bloudy^^^fP^'-'^'^^^^) ^Y cruelties and viole?ices prafticed Tenent. againft them : all falfe Teachers and their Followers (ordinarily) contraftiiig a Brawtiie 2.v\A Jleelie hard- nejfe irom. their Jiiferings for their Confciences. A Tenent that (huts and bars out the gracious prophecies and promifes and difcoveries of the moft glorious Sun of Righteoiifnes, Chrijl 'J ejus, that burnes up the holy Scriptures, and forbids them (upon the point) to be read in Rnglijh, or that any try all ox fear ch, or (truly) free difquijition be made by them : when the moll able, diligent and con- fcionable Readers muft pluck forth their own eyes, and be forced to reade by the (which foever prce- dominant) Cleargies SpeBacles. A Terient that Jeales up the fpirituall graves of all men, "Jewes and Gentiles, (and confequently ftands guiltie of the damnation of all men) fmce no Preach- ers, nor Trumpets of Chrijl himfelfe may call them out, but fuch as the feverall and refpeftive Nations of the /F^orA/themfelves allow of. The Por- A Tenent that fights againft the comtnon principles traiture of of all CiviHtie, and the very civill being and combi- ^Tenent '^ ^i^tions of tnen in Nations, Cities, &c. by commixing {explicitly or implicitly) a. fpirituall and civill State together, and fo confounding and overthrowing the puritie ■i.Tidi Jlrength of both. A Tenent that kindles the devouring jlames of T^he bloody Tenent yet more bloody. 497 combujlions and warres in mofi: Nations of the World, and (if God were not infinitely gracious) had ahnoft ruind the EngUjh, French, the Scotch and IriJJj, and many other Nations, Germane, Po Ionian, Hungarian, Bohemian, &c. A Tenent that bowes downe the backs and necks of all civill States and Magijlrates, Kings and £/«- perours, under the proud feete of that man and mon- Jler oi Jinne d^nA pride the Pope, and all [300] PopiJJo and proud Cleargie-men rendring fuch Laicks and Seculars (as they call them) but flavilli Executioners (upon the point) of their moft imperious Synodicall Decrees and Sejitences. A Tenent that renders the highest civill Magif- The For- trates and Minijiers of 7z^//rf (the Fathers and Go^j |"J ^ '^^^^^ of their Countries) either odious or lamentably Tenent. grievous unto the very beft SubjeSls by either clap- ping or keeping on, the iron yoakes of cruelleft opprejjion. No yoake or bondage comparably fo grievous, as that upon the Soules necke of mens Religion and Confciences. A Tenent, all befprinckled with the bloudie mur- thers, Jiobs, poyfonings, pijiollings, powder-plots, &c. again ft many famous Kings, Princes, and States, either aftually performed or attempted, in France, England, Scotland, Low-Countries, and other Nations. A Tenent all red and bloudie with thofe moft bar- barous and Ty^^r-like Majfacres, of fo many thou- 63 / 498 T^he bloody Tenent yet 7?iore bloody. fand and ten thoufands formerly in France, and other parts, and fo lately and fo horribly in Ireland: of which, what ever caufes be affigned, this chiefly will be found the true, and while this continues (to wit, violence againft Confcience) this bloudie IJfue, fooner or later, mufi: breake forth againe (except God wonderfully ftop it) in Ireland and other places too. The Por- A Tenent th^itjiunts the growth and jlourijlnng of ^l\iTbkudie^^ moil likely and hopefullell Cofumoji-weales and Tenent. Countries, while Confciences, the bejl, and the bejl deferving SubjeBs are forft to flie (by enforced or voluntary Banijlmient) from their native Countries; The lamentable proofe whereof England hath felt in the flight of fo many worthy Englifi, into the Low Countries and New Engla7id, and from New England into old againe and other forraigne parts, A Tenent whofe grofle partialitie denies the Prin- ciples of commofi yu/iice, while Men waigh out to the Confcie?ices of all others, that which they judge not fit nor right to be waighed out to their owne : Since the per/ecu ours Rule is, to take and perfecute all Confciences, onely, himfelfe mull not be touched. 301] A Tenent that is but Machevilifne, and makes a Religion, but a cloake or fal king horfe to policie 2in6. private Ends of Jeroboams Crowne, and the Priejis Benefice, &c. A Tenent that corrupts and fpoiles the very Civill Honefie and Naturall Confcience of a Nation. Since The bloody Tenent yet more bloody. 499 Confcience to God violated, proves (without Repent- ance) ever after, a very "Jade, a Drug, loofe and unconfcionable in all converfe with men. Laftly, a Tenent in England moft unfeafonable, as powring Oyle upon thofe Flames which the high Wijdome of the Parliament, (by eafing the yoakes on Mens Confciences) had begun to quench. In the fad Confideration of all which (Deare Peace her Peace) let Heaven and Earth judge of the wafiing^^?°^^ and colour of this Tenent. For xhee fweete heavenly^^^^^^^ Guejl) goe lodge thee in the breajis of the peaceable and humble Witnejj'es of Jefus, that love the Truth in peace ! Hide thee from the Worlds Tumults and Cotnbujlions, in the breafts of thy truely wo^/f children, who profelTe and eiideavour to breake the /ro«_y and infupportable yoakes upon the Soules and Confciences of any of the fonnes of Men. Peace. Me-thinkes (Deare Truth) if any of the leaft of thefe deepe charges be found againft this Tenent, you doe not wrong it when you ftile it bloudie : But fince, in the wofull proofe of all Ages, part, fince Nimrod (the Hunter or perfecutour before the Lord) thefe* and more are lamentably evident and undeniable : it gives me wonder that fo many and fo excellent eyes of Gods fervants fhould not efpie fo fowle a monjier, efpecially confidering the univerfall oppofition this Tenent makes againft Gods Glory, and the Good of all mankinde. Truth. There hath been many fowle opinions, with which the old Serpent hath infedted and be- 500 The bloody Tenent yet more bloody. J*'^-^''"^' witched the fonnes of men (touching God, Chriji, of perfe- 'he Spirit, the Church, againft Holines, againft Peace, cution a^ainft civill Obedience, againft chajiitie) in fo much, compared. ^^^ ^^^^ Sodomie it felfe hath been a Tenent main- tained in print by fome of the very pillars of the Church of Rome : But this Tenent is fo univerfally oppofite to God and man, fo pernicious and deftrudt- ive to both (as hath been declared) that [302] like the Powder-plot, it threatens to blow up all Religion, all civilitie, all humanitie, yea the very Being of the World, and the Nations thereof at once. Peace. He that is the Father of Lies, and a 7nur- ' therer from the beginning, he knowes this well, and this ugly Blackmore needs a majke or vizard, '^^li d Truth. Y &2.\\\& bloudines 2^nA. i7ihu7jiantie oi\t.\%i\iic\\, vizards ot that not onely M"" Cottons more tender and holy the bloudie'Qx^2L^ but cven the moft bloudie Bonner s and Gardi- ners have been forced to arme themfelves with the faire Jhewes and glorious pretences, of the Glory of God, and zeale for that Glory, the Love of his Truth, the Gofpel of ChriJI Jejus, love and ^///V to mens foules, the peace of the Church, wiifortnitie. Order, the peace of the Conunon-'weale, the Wifedoine of the State, the Kings, ^eenes and Parliaments proceed- ings, the odioufnejje of 6't'^j', Herejies, Blajphetnies, Novelties, Seducers, and their Infections: the obfinacie of Hereticks, after all Meanes, Difputations, Exami- nations, Synods, yea and after Convi£iion in the poore Hereticks owne Cotfcience : Add to thefe the flat- tring found of thofe glofing Titles, the Go^/y Mag- ifrate, the Chrifian Magijlrate, the Nurcing Fathers and Mothers of the Church, Chrifian Kings and The bloody Tenent yet more bloody. 501 ^eefies. But all other Kings and Magijirates (even all the Nations of the World over, as M"" Cotton pleads) muft fufpend and hould their hands, and not meddle in matters of Religion, untill they be in- formed, &c. Peace. The dreadfull righteous hand of God, the Eternall and avenging God, is pulling off thefe maskes and vizards, that thoujands, and the World may fee this bloudie Tenejits Beautie. Truth. But fee (my heavenly Sijier and tme Truth St Jlranger in this Sea-like reftles, raging World) fee ■^'"'^'■''. here what Fires and Swords are come to part us ! jngs'^j^]!"" Well ; Our meetings in the Heavens fliall not thus dome and be interrupted, our Kijfes thus di/lra^ed, and our eyes ^°^'- and cheekes thus w^/, uniciped: For me, though ^y;;- fured, threatned, perfecuted, I muft profeffe, while Heaven and Earth lafts, that no one Tenent that either London, Rnglaiid, or the. ^orA/ doth harbour, is fo hereticall, blafphefnous, /editions, and dangerous to the corporall, to the fpirituall, to the prefent, to the Rterjiall Good of all Men, as the bloudie Tenent (how ever wafi't and whited) I say, as is the bloudie Tenent of perfecution for caufe of Confcience. 502 R. W. his Letter to Governour Endicot, ||lg»m«mL»ll [)nf BiMmSl) |l»mi»Ttr»Bi(] |i«i5i»ig»ffl] ||S5gi»mL»l| [iai«ia«mg| •Matters touching the peace of the Englijh and In- dians, about which the faid Gov- ernour did write to R. W:- The Copie of a Letter of R. Williams of Providence in New England^ to Major Endicot, Governour of the Mas- fachujets,^ upon occafion of the late perjecution againjl M'' Clarke and Obadiah Holmes, and others at Bofton the chiefe Towne of the Maflachufets in New England. S I R, Aving done with our tranfitorie Earth- ly ^Affaires (as touching the Englifh and the Indians) which in Compari- fon of heavenly and Eternall you will fay are but as dung and drolTe, &c. Let me now be humbly bold to remember that Humanitie and pietie, which I and others have formerly obferved in you, and in that hopefull Remembrance to crave your gentle audience with patience and fnildnes, with ingenuitie, equani??iitie ' John Endicott was one of the fix original patentees of Maflachufetts. He arrived at Salem, Sept. 6, 1628. In the following year he was appointed Gover- nor, and held the office until Win- throp's arrival in 1 630. He was after- terwards Deputy-Governor for four years, and w-as Governor for fixteen years. In 1645 he was put in command of the military force as "Sergeant-Ma- jor General," and hence prohably re- ceived the title with which Williams here addreffes him. He had pafled the fen- tence upon Clarke and Holmes, being Governor, at that time. /// Newes, 4 Mafs. Hiji. Coll. ii. 31-39, ^ Gov. Endicott writes to John Win- throp, jr., "Salem the i 5, 6, 51," that is Auguft 15, 165 1 : "I have written Mr. Williams an anfwer to his letter you were pleased to bring mee, and I hope to fatisfaccon as much as Ives in mee. And I heartilie defire you that you will labour with the Sachems of the Narra- ganfetts, Ninecroft and Mixam, till their complaints be heard and anfwered, &c." 4 Mafs. HiJl. Coll. vi: 153. as to the perfecution at Boflon, 503 and candour, to him that ever truely and deeply loved you and yours, and as in the awfull pret- ence of his holy Eyf, whole dreadfull hand hath formed us to the praife of his inercy or Jujiice to all Eternitie. Sir, I have often feared and faid within my Great love Soule, Have I fo deeply loved and refpecfled ? Was b°e^t^een I alfo fo well beloved? Or was all counterfeit, and the laid but guilded o'er with earthly Refpedls, Worldly ^^°^^^^-^^^. ends, 5cc. Why am I lilent ? my Letters are not cot, and Banijhed ! may be wellcome, may be feene and-^- ^. be- heard, and if neither, yet will back againe (toge- ^l^-:^^l ther with my prayers and cries) into my Bofonie. ment. Thus while I have fometimes mufed and refolved ! ObjeBions, ObJiruSiions, and a thouiand hindrances (I feare from Sathan as Paul faid) have preft in, held mv hand, &c. Sir, it hath pleafed the Father of Spirits at this*The prefent to fmite my heart in the very breaking up^^"^^^^ of your Letter : This "^Deaths Head teWs that loving with the Hand that feald it, and mine that opens your Letter, Gover- that our Eyes, our Hands, our Tongues, [304] ourLgt^^jg Braines are flying hence to the hole or pit of Rot- R. w. was tennes : Why fhould not therefore fuch our Letters, f^^^'^"-' fuch our Speeches, fuch our ASlings be, as may be- come our lafl: minutes, our Death-beds, &c. If fo, how meeke and humble, how plaine and ferious, how faithfull and zealous, and yet how ten- der and loving ihould the Spirits and Speeches be of dying and departing Men ? Sir, While fomething of this Nature I mufe over ' Endicott's feal was a death's head of it is given in 4. Mafs. Hift. Coll. vi . and crofs-bones, with the name of John Appendix ii. Garrad in a circle round it. A facfimile 504 R. W. his Letter to the Governour of the Majfachufets your Deaths head, I meete (in the Entrance of your "Letter) with this paflage \^Were I as free in my "fpirit as formerly I have been to write unto you, you •^Jhould have received another tnanner of Salutation " then now with a good Confcience I can Exprejfe ; " However God knoweth who are his, and what he is " pleafed to hide from fnfull man in this life,Jhall in " that great Day be tnajitfejied to All.\ Sir, at the reading of this Line, (I cannot but hope I have your leave to tell you) The fpeech of that wife Woman of Tekoah unto David came frelh unto my Thoughts : Speakes not the King Perfecu- this Thing as one that is Guiltie ? For will my elude no" honoured and beloved friend not know me for feare confcience of being difowned by his Confcience ? Shall the Goodnes and Integritie of his Confcience to Go^caufe Id but him to forget me ? Doth he quiet his minde with their own. this ; [Go^ knoweth who are his ? Go*^ hides from linfull man, God will reveale before All ?] Oh how comes it then that I have heard fo often, and heard fo lately, and heard fo much, that he that fpeakes fo tenderly for his owne, hath yet fo little refpedt, mercie or pitie to the like corfciencious perfwafions of othei Men ? Are all the Thoufands of millions of millions of Confciences, at home and abroad, fuell onely for a prifon, for a whip, for a fake, for a Gal- lowes ? Are no Confciences to breathe the Aire, but fuch as fuit and fample his ? May not the mojl High be pleafed to hide from his as well as from the eyes of his i^o^^- Servants, i&Wow -?}iankinde, fellow- Englijlj ? And if God hide from his, from any, who can difcover ? Who can fhut when he will open ? in the whole wor in N. E. as to the perfecution at Bofton. 505 and who can open when he that hath the key of David will fhut ? All this and more (honored Sir) your words will warrant me to fay, without any jufl: offence or flraining. Object. But what makes this to Heretickes, Blaf- phemers. Seducers, to them that fin againft their Con- fcience (as M"" Cotton [305] fayth) after ConviSlion ? What makes this to ftobbers of Kings and Princes, to blowers up of Parliaments out of Confcience ? Firft, I anfwer, He was a Tyrant that put an Innocent Man into a 5^^r^j--skin, and fo caufed him as a wild Beaji to be baited to Death. Secondly, I fay this is the common cry of Hun-^^^ P"'^- ters ov perfe cut ours [Hereticks, Hereticks, Blafphem- ^^^U ^-^^ ers, &C.J and why, but for croffing the perfecutoursmoft inno- Confciences, (it may be but their fuperftitions, &c.) "^j"' '"°'* whether TurkiJI:), Popijlj, Protejiant, &c. This is the Outcry of the Pope and Prelates, and of the Scotch Prejhyterians, who would fire all the world, to be avenged on the Sectarian Heretickes, Cromwell the blafphemous Heretickes, the feducing Heretickes, ^'^^^^^o^A, &c. had it not pleafed the God of Heaven who%^,f"8^ bounds the infolent Rage of the furious Ocean, topreffed. raife up a fecond Cromwell (like a mighty and mer- cifull Wall ov Bullwark) to ftay the Furie of the.This Re- OppreJfour,vf\\eX.\\tv Etiglijh, Scottijlo, Popijh, PreJby-^^l^Cemto terian, Independent, &c. England Laftly, I have faid much and lately, and given [°jSj[^""j' particular Anfwers to all fuch pleas, in my Second to have Reply or Anfwer to M"" Cottons wa(hing of the'^een pub- Bloudie Tenent in the Lambes bloud, which it may be is not yet come to your fight and Hand. 64 «& 5o6 R. W. his Letter to the Governour of the Maffachufets 'Tis true, I have to fay elfewhere about the Caufes of my Banijhment : as to the calling of Nat- urall Men to the exercife of thofe holy Ordinances of Prayers, Oathes, &c. As to the frequenting of PariJJj Churches, under the pretence of hearing fome Minijlers : As to the matter of the Patent, and King 'James his Chrijiianitie and Title to thefe parts, and beftowing it on his Subjects by vertue of his being a Chrijiian King, &c. At prefent, let it not be offenfive in your eyes, that I fingle out another, a fourth point, a caufe of my Banijhment alfo, wherein I greatly feare one or two fad evills, which hath befallen your Souk and Confcience. ' The point is that of the Civill Magijlrates deal- ing in matters of Confcience and Religion, as alfo of perfecuting and hunting any for any matter meerly Spirituall and Religious. The two Evills intimated are thefe; Firft, I feare you cannot after fo much Light, and fo much profeflion to the contrary (not onely to my felfe, and fo often in private, but) before fo many Wit- neifes ; I fay, I feare you cannot fay and [306] adl fo much, againft fo many feverall Coyifciences, form- er and later, but with great Checks, great Threatnings, great Blowes and Throwes of inward Confcience. ■ M' Cottons Letter examined and an- ment," the fecond and fourth named fzuered, pp. 4, 5. Puh. Narr. Club, i : above, " were no caufes at all, as he ex- 40,41. Cotton gives his version of the prefTeth them. There are many knowne caufes of Williams' banifhment in his to hold both thefe opinions, and yet Anfwer 27-31. Pub. Narr. Club,\\, 44- they are tolerated not only to live in 52. He fays, "It is evident the two lat- the Commonwealth, but alfo in the fel- ter caufes which he giveth of his Banifti- lowfhip of the Churches." in N. E. as to the perfecution at Bofton. 507 Secondly, If you fhall thanke God, that it is not Abuse of 'io with you, but that you doe what Confcience bids jfnge^o°us you in Gods prefence, upon Gods warrant, I mufl: then be humbly faithfull to tell you, that I feare your underprizing of holy Light, hath put out the Candle, and the Eye of Confcience in thefe particu- lars, and that Delujions, ftrong Delujions, and that from God (by Satham fubtletie) hath feafd upon your very Souks beliefe, becaufe you priz'd not lov'd not the indangered perfecuted Son of God in his defpifed Truths and Servants. Sir, With Man (as the Lord Jefus faid of the Rich rnati) I know it is impoffible for the (other- wife piercing) eye of your underftanding to fee into thefe things, for it is difcoloured, as in fome Diseafes and GlaJJ'es ; It is impollible for your JVill to be willing to fee, for that's in a thoufand chaines refolved (as once you fpake heroically and heavenly in a better way) to fpend your deareft Heart bloud in your way, &c. Yet with God all things are poffi- ble, and they that laughed the Lord Jejus to fcorne when he faid, the Damfell is not dead hntjleepeth, were afterwards confounded, when they faw her raifed by his heavenly voice. His holy pleafure I know not, nor doe I know which way the Glory of his great Name will more appeare, either in finally fufFering fo great a fall and ruine of fo ftrong a pillar, that Flejh may not Glory, but that \\\% frength and Glory onely may be feene in Weaknefe. Or elfe in your holy Rifng and Reviving from the Bedoi (o much fpirituall fil- thines, and from fo bloudie a minde, and lip, and hand. 508 R. W. his Letter to the Governour of the Majfachufets againfl all withjlanders or Dijlurbers in it. That fo the ihort Refnaifider of your Candle may hould out to the World, the Riches of his Mercy, at whofe words the holyeft of his Servants ought to tremble, and to work out their Salvation with feare and trembling : I fay, I defire to fay it, tremblingly and mournfully) I know not which way he will pleafe to raife his Glory) onely I know my Dutie, my Co?t- fcience, my Love, all which enforce me to knock, to call to cry at the Gate of Heaven, and at Yours, and to prefent you with this loving, though lowd and faithfull noyfe and found of a [307] few Grounds of deeper Examination of both our Soules and Confciences uprightly and impartially at the holy and dreadfull 'Tribunall of Him that is appointed the fudge of all the Living and the Dead. Be pleafed then (honored Sir) to remember that that thing which we call Confcience is of fuch a Nature (efpecially in E?iglijlj-nien) as once a Pope of Rome at the fuffering of an LngliJ}:)-7nan in Rome, hiinfelfe obferved) that although it be groundles, falfe, and deluded, yet it is not by any Arguments or Torments eafily removed. The pow- I fpeake not of the ftreame of the multitude of er of Con- all Nations, which have ihe'iv ebbings ■a.ndijlo'wings in though Religion, (as the longeft Sword, and flrongeft Arme Erroneous of Flejl:) Carries it) But I fpeake of Confcience, 2l per- fwafon fixed in the minde and heart of a man, which enforceth him to judge (as Paul(-iiA of him- felfe a perfecutour) and to doe fo and fo, with re- fped: to God, his worlhip, &c. This Confcience is found in all mankinde, more in N. E. as to the perfecution at Bofton. 509 or leiTe, in 'J ewes, Turkes, Papifis, Protejiants, Pa- gans, &c. And to this purpofe let me freely with- out offence remember you (as I did M"" Clarke newly come up from his fufferings amongfl: you) I fay, remember you of the fame Story I did him, twas that of William Hartly in Queene Elizabeth her dayes, who receiving the Sentence of hanging, drawing, &c. fpake confidently (as afterward he fuf- fered) what tell you me of hatigi7ig, &c. If I had ten thoufand millions of lives, I would fpend them all for the Faith of Rome, &c.' Sir, I am far from ijlancine the leaft Counte-True& nance on the Cojijcietices of Papijis, yea or on lon^ej^^^^ggj^g^jj Scotch and Englijlj Protejlants too, who turne up all Confident. Rootes, and lay all levell and in bloud, for exaltation of their own way and Confcience. All that I ob- ferve is, that Boldnes and Confidence, Zeale and Refo- lution, as it is commendable in a kinde when it ferioufly refpedls a Dietie, fo alfo, the greateft Confidence hath fometimes need of the greateft Search and Exatfiinatio?i. I confelfe, that for Confidence no Romijlj Priefi, hath ever exceeded the holy Martyrs or Witnejfes of Jefius : Witnes (amongft fo many) that holy Englijlj Woman, who cryed out, that if every haire of her head were a life or man, they lliould burne ' William Hartley was of St. John's Wood, Athenie Oxon. i : 474.. I find College, Oxford, and a Roman Catholic mention of his imprifonment in Strype, Prieft. When Campian, the Jefuit n'hitgift,\: 268. The accounts given emiflary, came to England in 1580, Hart- of Campian and his trial and execution ley engaged in diftributing one of his contain no reference to him, and I have books. He was imprifoned, and being found no allufion to the faft named in releafed in 1584, left the kingdom, the text. 5 1 o R. W. his Letter to the Governour of the MafTachufets [308] for the Name of the Lord fefus: But Sir, your Principles and Conjcience binde you, not to ref- pect Rof?iiJh or Englijh, Saints or Sinners : William Heartly, and that IVofnan, with all their lives, you are bound by your Confcience to punifli (and it may be) to hang or burne, if they tranfgreffe againft your Confcience, and that becaufe (according to M"" Cottons monftrous DifinSlion (as fome of his chiefe Brethren to my knowledge hath called it) not be- caufe they finne in matters of Confcience, (which he denies the Magiftrate to deale in) but becaufe they finne againft their Confcience. Secondly, It is fo notorioufly knowne, that the Confciences of the moft holy men, zealous for God & his Chrif to Death and AdtiiiratioJi, yea even in The Com- our owne Countrey, and in Queen Maries dayes ers'& the cfpccially, have been fo grofsly miflead by miftaken Compo- CotifcietKes in matters concerning the worfip of God, sers of It. jj^g comtning out of the Antichrifiian Babell, and the Rebuilding of the fpirituall ferifalem, that I need but hint who were they that pend the Com- mon prayer'^ (in its Time, as glorious an Idoll, and as much adored by Godly perfons, as any Invention now extant) I fay who they were that lived and dyed (five in the flames) zealous for their BiJlMpricks, yea and fome too too zealous for their Popifli Ceretno- ' The Book of Common Prayer was character, that they were fingular learned firft put forth in Englifh, May 4, 1549. men, zealous in God's religion, blamelefs There were thirteen compilers, of whom in life, and martyrs at their end. For Cranmer and Ridley are the moft fa- either all, or the moft part of them, had mous. Strype, £rc. McA^. ii : 134. Short, fealed this book with their blood." Hijl. of Ch. of Eng. p. 279. " Of the Strype, Life of Whitgft, i : 175. firft compilers. Dr. Whitgift gave this in N. E. as to the perfecution at Bofton. 51 1 nies, againft the doubting Confciences of their Bre- thren : At which and more, we that now have rifen in our Fathers ftead, wonder and admire how fuch piercing eyes could be deceived, fuch Watch- men blinded and deluded. But Thirdly, We fliall not fo much wonder when What's we lift up our trembling; eyes to Heaven, and re-'^"'^"'' member our felves (poore dull:) that our Thoughts (ohen) in are not as the Thoughts of our Maker, that, that Gods nof- which in the eyes of man (as the Lord Jefus tells w&^Luc. 16. [15.] ) is of high and fweet efteeme, it ftincks and is abomination with God: Hence fuch IVorfljtps, luch Churches, fuch glorious profejjiojis &c practices may be, as may ravifh themfehes and the behoulders, when with the piercing eyes of the moll High, they may look counterfeit and ugly, and be found but (fpiritually) Whores and Ahominations. Fourthly, Wile men ufe to inquire, what Motives, what Occa/ions, what Snares, what Temptations were there, which mooved, which drew, which allured, &c. This is the Apologie [309] which the live Apologijls (M"" Goodwin, M"" Nye, &c.) made to the Parliament, to wit. That they were not tempted with the moulding of New Common-wealths, after which they might be mooved to frame their Ke- ligion, &c.' Surely Sir, the Baits, the Temptations, the Snares ' The five apologifts, Thomas Good- publifhed his Queries of Higheft Confid- win, Philip Nye, Sidrach Simpfon, Jere- eration, propofed to thefe perfons and to miah Burroughs and William Bridge pre- the Scotch Commiilioners in the Weft- fented An Apologetical Narration to Par- minller AfTemblv, Pub. Narr. Qlub. ii. liament in 1643. In 1644 Williams 512 R. W. his Letter to the Governour of the MaiTachufets Sathans Jaid to catch you, were not few, nor common, nor propofing ^^i'i ^^ every foote. Saul pretended zeale to the Motives Name of God, and love to Ifrael in perfecuting the and Baits poorc Gibconites to death, but Honour me before to wilc ^ and excel- the people, was the maine Engine that turned the lent Saints. Wheeles of all his ABions and Devotions. ■ What fet Jeroboams braines to confult and plot the In- vention of a new Religion, Worjloip, Priejis, ice. but Honour, & the feare of the lolTe of his gained hon- our ? What moved Jehu to be falfe and halting with God after fo much glorious zeale in the Re- formation ? Yea I had almoil faid, what mooved David to ftob Uriah (the fire of God) with his pen, but the feare of difhonour in the Difcovery of his fin, though doubtles there was fome mixtures of the feare of his Gods difpleafure and diflionour, alfo ? Sir, it is no fmall offer, the choice and applauje and Rule over fo many Toivnes, fo many holy, of many wife, in fuch a holy way as you believe you are in : To fay nothing oi Jlrong drinkes and wines, ih.c fat 2iX\difweet of this and other Lands: Thefe and others are fnares which without abundant ftrength from God will catch and hould the ftrong- efi: feete: Sir, I have knowne you fi:rong, in repell- ing ftrong Temptations, but I cannot but teare and lament, that fome of thefe and others have been too fi:rong and potent for you. Spiritual! Fifthly, We not onely ufe to fay proverbially, Witch- but the Spirit of God exprefsly tells us, that there craft. ig a tninde-bewitching, a bewitchi?ig of the very Con- • fciences 2.1x6. fpir its of men. That as in Witchcraft', zjironger and fupernaturall power layes hould upon in N. E. as to the perfecution at Bofton. 5 1 3 the powers of Nature, with a fuppreffing or eleva- ting of thofe powers beneath or above themfelves : So is it with the very Spirits and Cotifciences of the mo ft Intelligent and Confcientious, when the Father of Spirits is pleafed in his righteous difpleafure and jealoufie, fo to fuffer it to be with ours. Sir, I from my Soule honour and love the perfons of fuch, whom I, you, and themfelves may fee have been Injlrumentall in your bewitchin. Why fhould it be thought inconfiftent with [310] the holy wifdome of God to permit wife and holy and learned perfons to wander themfelves and mijlead others ; when the holy Scripture and Experience tells us of the dangerous Councells and wayes of as wife and learned and holy as now breath in either Old or New Englijh aire ? Sir, I had thought to have named one or two, who may juftly be fufpedted (though otherwife worthily beloved) but I have chofe rather to pre- fent an hint, for thats enough to fo intelligent a Breaft, if but willing to make an Impartiall Re- view and Examination of Paffages between the moft High and your inmoft Soule in fecret. Therefore lixthly, for a fixt ground of fufpedt- ing your Soule and Spirit and Confcienccin this par- ticular of perfecution, which I now inftance in, may you pleafe. Sir, without offence to remember, Dninken- that as it is in fuch as have exceeded in Wine, their neffe and fpeech will bewray them : So is it in Spirituall Cups^''™^^'^ •^^ . . ■' r I Language and Intoxications. of it. The Maker and Searcher of our hearts knowes with what Bitternes I write, as with Bitternes of 65 514 R. W. />/j Letter to the Governour of the Majfachusets The Lan- guage of perfecu- tours. A price and a Heart bleffed compani- ons. Soule I have heard fuch Latiguage as this to pro- ceed from your felfe and others, who formerly have fled from (with crying out againft) perfecutours ! [you will fay, this is your Confcience : You will fay, you are perfecuted, and you are perfecuted for your Confcience: No you are Conventiclers, Heretic ks, Blafphemers, Seducers: You deferve to be hanged, rather then one (hall be wanting to hang him I will hang him my felfe : I am refolved not to leave an Heretick in the Countrey ; I had rather fo many Whores and Whoremongers and Thieves came amongft us :] Oh Sir, you cannot forget what Language and DialeB this is, whether not the fame unfavourie, and ungodly, blafphemous and bloudie, which the Gardiners and Bonners both former and later ufed to all that bowed not to the State goulden Image of what Confcience foever they were. And indeed. Sir, if the moft High be pleafed to awaken you to render unto his holy Majefie his due praifes, in your truly broken-hearted CotifeJ/ions and Supplications, you will then proclaime to all the World, that what profeflion foever you made of the Lambe, yet thefe Exprefjions could not pro- ceed from the Dragons mouth. Oh remember, and the moft holy Lord, bring it to your Ke- [311] tnembrance, that you have now a great price in your hand, to bring great Glory to his holy Name, great Rejoycing to fo gracious a Redeemer (in whom you profelfe is all your Healing and Salvation) great Rejoycmg to the holy Spirit of all true Conflation, whom yet fo long you who have grieved and fadded, great Rejoycing to thofe bleffed as to the perfecution at Boflon. 515 Spirits (attending upon the La7nbe, and all his, and terrible to his perfecutours) great Rejoycing and In- jlruBion to all that love, the true Lord Jefus (not- withftanding their wandrings among fo many falfe Chrijis) mourning and lamenting after him in all parts of the World where his Name is founded: Your Tallents are great, your Fall hath been fo : Your E?nineticie is great, the Glory of the moft High in Mercy or yujlice toward you will be great alfo. Oh remember it is a dangerous Combat for the The hor- -11 a, potfheards of the Earth to fight with their dreadfull ^'^^^ ^^^ Potter : It is a difmall Battle for poore naked feete^ixh. to kick ap;ainft the Pr/cy^j; It is a dreadfull 'uoyc^' ^^^'^^ ^" from the King of Kings, and Lord of Lords, Endi- tours and cot, Endicot, why hiinteji thou me? why imprifoneji'i^^^i^^^ thou me? -whyjinejl, why fo bloudily 'whippeji,vfhy'^^ '"' wouldeft thou (did not I hould thy bloudie hands) hang and burne me ? Yea Sir, I befeech you remem- ber that it is a dangerous thing to put this to the may be, to the "venture or hazzard, to the pojjibilitie : Is it poffible (may you well fay) that fince I hunt, I hunt not the life of my Saviour, and the bloud of the Lambe of God: I have fought againft many feverall forts of Coyifciences, is it beyond all pojjibili- tie and hazard, that I have not fought againft God, that I have not perfecuted fejus in fome of them ? Sir, I muft be humbly bold to fay, that 'tis im- poffible for any Man or Men to maintaine their Chriji by their Sword, and to worfliip a true Chriji ! to fight againft all Confciences oppofite to theirs, and not to fight againft God in fome of them, and to 5 1 6 K.W.^is Letter to the Governour of the Majfachujets The leaft hunt after the precious life of the true Lord Jejus ifeH"ecu° Chrijl. Oh remember whether your Principles and tion tends Conjcietices muft in time and opportunitie force you. *°H''°"n' "^^^ ^^^ worldly policie and complimice with Men and proceed. Times [Gods mercy over-ruling) that houlds your except hands from murthering of thoufands and ten thou- miehtily ^^"^^^ Were your Power and Command as great as Hop it. once the bloudie Roman Emperours was. The truth is (and your felfe and others have faid it) by your [312] Principles fuch whom you count Hereticks, Blafphetners, Seducers, to be put to Death ; You cannot be faithfull to your Principles and Con- fciences, if you fatisfie them with but itnprijonfnent, fining, whipping and banijlnng the Hereticks, and by frying that banijlmig is a kinde of Death, as fome chiefe with you (in my cafe formerly) have faid it. Sir, 'Tis like you knew or have heard of the man that faid he would never Conforme publikely, although he dXdfubJcribe in private for his Libertie fake of Preaching : That, although he did con- forme mjome things, yet in all he never would : That although he did himfelfe yeeld, yet he would not molefl: and inforce others : That although he yeelded, that others did moleft them, yet himfelfe would never perfecute, and yet did all. But oh poore duft and Afhes, like^^owj' once roll- ing downe the Alpes, like the Indian Canoes or Eng- lijh Boats loofe and adrift, where ftop we untill in- finite mercy ftop us, efpecially when a falfe fire of zeale and Confidence drives us, (though againft the moft holy and eternall himfelfe ? ) Oh remember the black Catalogues it hath pleafed in N. E. as to the perfecution ^/ B often. 517 the moft jealous and righteous God io make of his^o'^^ ^°^ fierie 'Judgetnents and moft dreadfull ftoakes onj^j^g," Eminent and remarkeable perfecutours even in this ments life. It hath been his way and courfe in all Coun-^sainft tries, in Germanie, France and England, (efpecially) tours. what ever their pretences have been againft Here- ticks, Rebells, Schistiiaticks, Blasphemers, Seducers, &c. How hath he left them to be their owne Ac- cujers, Judges, Executioners, fome by hangi?ig, fome hy Jiobbitig, fome by drowning and poyfoning them- felves, fome by running tnad, and fome by drinking in the very fame Cup which they had filld to others ? Some may fay, fuch perfecutours hunted God and Chriji, but I, but we, &c. I anfwer, the Lord 'Je- fus ChriJI foretold how wonderfully the wifeft of the World, fhould be miftaken in the things of Chrijl, and a true vifible ChriJI Jefus ! When did we fee thee naked, hungry, thirjly, ficke, inprifon &. How ealie, how common, how dreadfull thefe mijlakes ? Oh remember once againe (as I began) and I Death is a humbly defire to remember with you, that every ^'"'"^''S^^- gray haire now on both our heads, is a Boanerges, a fonne of Thunder, and a warning piece [313] to prepare us, for the waighing of our laft Anchors, and to be gone from hence, as if we had never been. 'Twas mercy infinite, that ftopt provoked yujlice Gny from blowing out our Candles in ovlt youths, hut now^^j^^ ^""^ the feeding Subfance of the Candles gone, and 'tis Alarums, impoffible (without repentance,) to recall our Ac- tions ! nay with repentance, to recall our 7)iinutes paft us. 518 R. W. /6/j- Letter to the Governor of the Majfachufets Sir, I know I have much prefumed upon your many waighty affaires and thoughts, I end with an humble cry to the Father of mercies, that you may take Davids Counfell, and filently commune with your owne heart upon your Bed, refled: upon your owne Jpirit, and beheve Him that faid it to his over-zealous Difciples, You know not w\\2ii fpirit you are of: That, no fleepe may feize upon your eyes, nor (lumber upon your eye-lids, untill your ferious thoughts have ferioujly, calmely, and un- changeably (through helpe from Chriji yefus) fixed. Firft, On a Moderation towards the Spirits and Confciences of all mankinde, meerly differing from or oppofing yours with onely Religious and Spirit- uall oppojition. Secondly, A deepe and cordiall Refolution (in thefe wonderfull fearching, difputing, and diffent- ing times) to fearch, to liften, to pray, to fafl, and more fearefully, more tremblingly to enquire what the holy pleafure, and the holy myjieries of the moft Holy are ; in whom I humbly defire to be Your poor e fellow-Servant, unfai?iedly, refpeSlive and fait hfull. R. Williams. An Appendix to the Cleargie. [3H] 519 l||g»m«l!a«|j ||m»Bi«^S]| |[«5l»m»iD|] |l«im»gi^lDll [ng»ia«igi»l| |r5^m«g!l«i] An APPENDIX. To the Cleargie of the foure* great Parties (profefling the Name of Chriji Jefus) in England, Scotland, and Ireland, viz. The PopiJJi, Prelatkall, Prejbyterian, and Independent. Worthy Sirs; Have pleaded the Caufe of your feve- rall and refpeftive Confciences (againft the bloudie Dodtrine of Perfecution) in my former Labours, and in this my prefent Rejoynder to M"" Cotton : And yet I mufi: pray leave without offence to fay, I have impartially oppos'd and charg'd your Confciences alfo, fo farre as Guiltie of that bloudie Doftrine of perfecuting each other for your Con- fciences. You foure have torne the feamless Coate of the Son of God mio foure pieces, and (to fay nothing of former Times and Tearings) you foure have torne the three Nations into thoufands of pieces and Df- traSlions. The two former of you, the PopiJJj and [Protejl- ant) Prelaticall, are Brethren : So are the latter, the Prefbyterian and Independefit : But, oh, how Raraef, &c ? What Concord, what Love, what pitie hath The feameles Coat of Chrift Je- fus torne into foure pieces, and the three Na- tions torne into thou- fands. 520 An Appendix to the Clear gie ever yet appear'd amongfl: you, when the providence of the moll High and onely ivife hath granted you your Pattents of mutuall and fuccelfive Dominion and precede?icie? Juft Hke two men, whom I have knowne breake out to B/oices and M^'rajiling, fo have the Protejtant The Bat- Bijhops fought and wraftled with the Popijh, and Cleargh. ^^ PopiJh with the Protejlant ! The Prejbyterian with the Independent^ and the Independent with the [315] Prejbyterian! And our Chronicles and Rx- periejices have told this Nation, and the World, how he whofe Ttirne it is to be brought under, hath ever felt an heavie wrathfull hand of an unbrotherly and unchriHan perfecutour : All Court Meane while, what outcries for a Sword, a Sword the Magii- ^j. ^j^y p f ice, on any Tear/nes, wherewith to take his Sword, finall Revenges, on fuch their Blafphemous and Here- //Vtf//Adverfaries and Corrivalls ? Hence is it, that the Magijirate hath been fo & courted, his perfon adored i-nd Deified, and his Relig- ion magnified and Exalted. Amongfl: the People, fome have thought and faid, °"*^ How hath the (hining of the Magifirates Money and Sword, out fliin'd the Nobilitie of his perfon, or For which '■^^ Chrifiianitie of his Confidence? For when the ^nyperionperfion changes and Religion too, how groifely no- and Rehg- torious have been the Cleargies Changes alfo ? For ferv'd the Inftiince, how have they Pernified,^ tack't and turn'd Turne. about (as the wind hath blowne) from Poperie to Protefianifime, from Protefiantifinie to Poperie, and from Poperie to Protefiantifinie againe, and this within ■ For the meaning and derivation of this word, see p. 209 supra. of [0/(i and New) England, Scotland, an^I Ireland. 521 the Compaffe of about a dozen yeares ; as the Purfe and Sword-Bearers were changed, what ever the perfons of thofe Princes {tnale or fetuale. Men or Children, or their Confciefices, Popiflo or ProteJIant) were. Yea, how juftly in the late Kings book • (if his) are the Ckargie of England charged with horrible breach of Fows and Oaths of cafionicall obedience to their Fathers the Bijhops, againft whom (in the Turne of the Times and the Sword- Bearers) they turned to the Scotch Prejhyters, their fathers dread- full Enemies and perfecutours ? Now as to the perjecuting each of other, I con- felTe the Wolfe (the perfecutour,) devoures the Goate, the Swine, yea the very Fox, and other Creatures, as well as the inoffenlive Sheepe and Latnbe ? Yet (as the Lord Jefus made ufe of that excellent Fable or Similitude of a Wolfe getting on a Sheepes-skin, fo) may I not unfeafonably make ufe of that of the Wolfe and the poore Latnbe coming downe to drinke, upon the fame Brooke and Streame toge- ther : The Wolfe criiell and Jlro?ig drinks above and aloft : The Lambe innocent and weake, drinks upon the Streame below : The Wolfe queftions and quarrells the Latnbe for corrupting and defiling The late K. charg- ing his Cleargie, &c. The Wolfe in plea with the Lamir will be alwaies Judge. ' ElKQ^ BAIIAIKH. The Por- tracture of his Sacred Majejlie in hisfoli- tudesandfufferings. 1649. This work was attributed to Charles I., and the author- fliip has been the fubjeft of much con- troverfy. Williams here intimates his doubt in regard to its being the King's. In 1650 he wrote to John Winthrop, jr., " The Portraicture, I guefle is Bp. Halls, 66 the ftile is pious and acute, very like his, and J. H. fubfcribes the Epitaph :" 4 Mass. HiJ}. Co!!, vi : 282. It was claimed by Bifhop Gauden. Mackintosh, Hal- lam and Macaulay are decided in afcrib- ing the book to Gauden alone. Edin. Rev. xliv : 1-47. Introd. to Lit. of Eu- rope, iii : 661. Hiji. of Eng. iv. 249. 522 An Appendix to the Clear gie the Waters: The Lanibe [316] (not daring to plead how eafily the Wolfe drinking higher might transfer Dejiktnent downeward, but) pleads Improb- abilitie and hnpojjibilitie, that the waters defcending could convey defilement upwards : This is the Controverjie, This the plea : But who fhall judge ? Be the Lambe never fo innocent, his plea never fo juft, his Adverfary the Wolfe will be his judge, and being fo cruell and fo ftrong foon teares the Lambe, in pieces. Thus the cruell Beajl armed with the power of Kings [Revel. 17. [12]) fits Judge in his owne Quarrels againft the La?nbe, about the drinking at the Wa- ters. And thus (fayth M"" Cotton) the Judgement ought to palfe upon the Heretick, not for matter of Confcience, but for finning againft his Confcience. ObjeB. Me-thinks I heare, the great charge againft the Independent partie to be the great plead- ers for Libertie of Confcience, Sec. Answ. Oh the horrible Deceipt of the hearts of the fons of Men ! And, what Excellent Pbyfck can we prefcribe to others, till our Soule (as "Job faid) come to be in their foules cafes ? What need have we to be more vile (with fob) before God, to walke in holy fence of felfe-Infufficiencie, to cry for the blefi*ed Leaditigs of the holy Spirit of God, to guide and leade our Heads and Hearts uprightly ? The won- Yov (to draw the Curtaine, and let in the Light Myfterie alittle) doe not all perfecutours themfelves zealoufly of the Lib- plead for Freedonie, for Libertie, for Mercie to Mens ^Q^^° Confciences, when them felves are in the Grates, and fcience. Pits, and under Hatches} of [0/d znd New) England, Scotland, aW Ireland. 523 Doth not Gefner^ tell us of a Gentleman in G^r- Which all manie, who fitting his Pitfall for Wilde Beajis, found fo^rr"' in the morning a Woman, a Wolfe, and a Fox in themfelves three feverall Corners, as full of Feare, and as quiet, *^'" J and as defirous of Libertie one as well as another ? plead for. Thus bloudie Gardiner and Bonner (prifoners, during King Edwards dayes) yea and that bloudie K- C^^^r/^j Queene Mary her felfe, all plead the freedom of^j^ J^j^j. their Cojifciences. What moft humble Supplica- forced to tions, and indeed unanfwerable Arguments for Lib- fubfcnbe • r /^ r • 1 1 r-. •/? /I • Ti toLibertie ertie or Lonjctence have the rapijts (when m Ke- of Con- ftaint) prefented, (and efpecially) in King y^w^j- Science, his time ? Yea what excellent Subfcriptions to this Soule-Freedome, are interwoven in many palfages of the late Kijigs Booke (if his) } Yea and one of his [317] Chaplaines (fo cald') Do6tor fer. Taylpur, what an Everlafting Monumentall Tejlmonie did he publifh to this Truth, in that his excellent Dis- courfe, of the Libertie of Prophefying f'^ Yea the (formerly) Non-conforming Prejhyterian and Inde- 'Conrad Gefner, was born at Zurich, you pleafe not to read mine, let me pray March 26, 1516, and died Dec. 15, leave to requeil your reading of one book 1565. His Hiftory of Animals, from of your own authours. I meane The which Williams probably quotes, Cuvier Liberty of Prophefying, penned by (fo fays "may be confidered the bafis of all called) D'' Jer. Taylor, in which is ex- modern zoology." Biog. Univ. 17 : 247. cellently afferted the toleration of diiFer- Hallam fpeaks of him as " that prodigy ing religions, yea, in a refpeft, that of of general erudition." Int. to Lit.of Eu- papifts themfelves, which is a new way rope, ii: 465-469. Sir W. Jardine gives of foule-freedom, and yet the old way of an account of this work in a memoir in Chrift Jefus, as all his holy Teftament Naturalijl^s Library, xx : 29-39. declares. I alio humbly wilh that you ^Thls work was publifhed in 1647. may pleafe to read over impartially M' Williams fent a copy of the prefent Milton's anfwer to the King's book." work to M" Sadleir, which fhe returned, EltorCi Life, p. 97. declining to read it. He replied " fince 524 An Appendix to the Cleargie pendent, Scotch and Englifi, Old and New, what moft humble and pious Addrelles have they made before the whole World, to Princes and Parliamejits, for jull mercy (in true Petitions of Right) to their About Confcie?ices f But, let this prefent Difcourfe, and Twenty M'' Cottotis Fig-leave Evajions and DiJiinBions : years per- L^j j}^g hruBices (of the Maffachufets) in New Efig- fccution in u u 1 o New Eng-l^'^id,\vi twenty yeares perfecution: and this laft of hnd. M"" Clarke, Obadiah Holmes, and others be Ex- amined : Yea let the Indepetideiit Mi?iijiers late Pro- pofalls be waighed, with the double waight of Gods Sandluary, and it will appear what Mercy the poore Soules of all Men, and Jejus Chriji in any of them, may expedt from the very Independents Cleargie themfelves. ObjeB. But doth not their Propofalls provide a Libertie to fuch as feare God, viz. that they may freely preach without an Ordination ! and that fuch as are not free to the publike AJfemblies may have Libertie to meete in private. Anfw. It may fo pleafe the Father of Lights to fhew them that their Lities and Modells, and New T^^?"\Ens:lands Come zXio (after which they write and iccution Or o r \ ^j the New penfill,) are but more and more refined Images, and Old whereby to worfliip the Invijible God: and that Hill inlepend- (^^ before) the Wolfe (the perfecutour) muft judge ent Clear- of the hambes drinking ! gte. Pqj. inftance; New Englands Lawes lately pub- lifhed in M"" C larks Narrative,^ ) tell us how free it fhall be for people to gather themfelves into Church- ■ Extrafts from the laws of MafTa- /// Newes. 4. Mass. Hijl. Coll. ii. 65-70. chufetts on thefe fubjefts were printed in of [0/d and New) England, Scotland, ^«^ Ireland. 525 eftate F how free to choofe their owne Mifiifters ? - how free to enjoy all the Ord'mances of Chr'tjl fefus, &c ? But yet, provided, fo- and (o (upon the point) that the Chill State muft judge of the Spirituall, to wit, Whether perfons be fit for C^«r<:^- eftate. Whe- ther the Gathering be right. Whether the peoples choice be right, DoBrines right, and what is this in truth, but to fwear that blafphenious Oath of Sii- premacie againe, to the Kings and ^eenes and Magif- trates of this and other Nations in ftead of the Pope, &c ? Into thefe Prifons, and Cages, doe thofe (other- wife worthy and excellent Men, the) Independents, put all the Children of [318] God, and all the Children of Men in the whole World, and then bid them fie and walke at Libertie (to wit, within the Conjured Circle) fo far as they pleafe. To particularize briefely : When they have in their lix feverall Circuits ejedled (according to their A briefe Propofalls) it may be hundreths, it may be thou- °"g^^ ^^^ fands (if impartiall) of Epifcopall and Prefyteriams Propo- Minifers, and that without & againft their Peoples^^^^^ °^^^^ confent, to the prefent Diftreffing of thoufands, and independ- inraging (through fuch Soul-opprefio?is) the whole ''^' •^'«/- Nation ! Then, fay they, it fhal be free for all that '^"' be able, &c. to be Preachers, though not ordained, ^pj^^ ^^^^_ &c. But, provided, that two Minifers hands [■M pemlents leaft, which upon the point, is inftead of an Ordi- i™p'icitly \i 1- ^ 1 • o TT 1- 2nd ulent- nation) be to their Approbation, &c. Upon tnisiychal- lock any (hall be free to preach Chrif Jefus, upon lenge the this poitit of the Compaffe (as I may in humble reve- oTar °* rence, and with forrow fpeake it) the Spirit of God tion. 526 An Appendix to the Ckargie fhall be free to breathe and operate in the Soulcs of Men ! By this Plummet and Line, Rule and Square, and (Teeming) GouLlcn Reede and Meeteicand, tHe Samluary muft be built and measured, &;c. But further, if any Hiall be of tender Confciences, and that the common fize will ferve their foote, if they (liall thinke the Independents Foundations too weak, or it may be too jtrong for their weake Be- liefe, if they cannot bow downe to their Goulden The Dan- j,„age, though of the hneft and lateft Edition and pawning Fajhion : Why CW forbid thev iliould be forc'd to fpirituall Church as others, they lliall enjoy their Lihertie, and to'av'i" meeteapart in private; But, provided, they acquaint powers, the Civil] Magijlrate, that is, as it may fall out, (who knowes how foon ?) and too too often hath fain out, the poore Sheepe and Deere of Chriji muft take Licence of and betray themfelves unto the pawes and /'rfwfj of their Lyon-like perfecutours. Heare Oh Heavens, give Eare O Earth! What TheDir/c^ig tj^j^ j^^,{ ]ii^g thg Treacherous Dutchmen, who and the 7/7- Capitulate of Leagues of Peace and Amitie, with JfpiiJents, t\\t\r Neighbour Englijh, and in the midll: of State FHendJ Complements (fome fay, out of malicious 'wrath, compared, others fay twas out of drunken Intoxications at the beft) thunder out Eroad-fides of F"ire and Smoake of perfecution ? ObjeB. Some polhbly may fay, Your jurt fuf- fring from the Independents in New England makes you fpeake Revenges againft: them in Old. I319I AnJ'w. What I have futfred in my Ejiate, Body, Name, Spirit, I hope through helpe from Chrijl, and for his fake I have defired to beare with of [O/d and New) England, Scotland, ^W Ireland. 527 a Spirit of patience and of refpeB and love, even to my perfecutours. As to particulars, I have, and muft (if God fo will) further debate them with my truely honoured and beloved Adverfarie M'' Cotton. But as to you, worthy Sirs, (men of Learning, and men of perfonall Holines many of you) I truely delire to be far from envying your Honours, pleaf- ures, and Revenues, from whence the two former PopiJJ:) & Prelaticall are ejefted, unto which the two later Pre/hyterian and Independent ax & advanced : f^^ ^"■ Ni 1 T f-T- .1 r thours de- or would 1 move a Tongue or pen that any or you fj^e as to now polfelfed, (hould be removed or disturbed, un- the Minif- tWlvonv Con/ cienceshy the holy Spirit of God, or '/''' °* '^^ the Lonjciences or the people, to whom you lerve, orpofleffed. minifter, fliall be otherwayes (then as you are yet) perfwaded. Much rather would I make another humble plea (and that I believe with all the Reafon and Jiijlice And in the World) that fuch who are ejected, undone, g-^^^j" impoverifhed, might fome way from the State or you receive reliefe and fuccour : Confidering, that the very Nations Constitution hath occalioned pa- rents to traine up, & perfons to give themfelves to Jiudies (though in truth, but in a way of Trade &c Bargaining, before God) yet, 'tis according to the Cujlome of the Nation, who ought therefore to fliare alfo, in the fault of fuch Priejis and Minijiers who in all changes are ejeSied. "f ^^ '^^- I end with humble begging to the Father ofjhree Spirits, to perfwade and polfelfe yours with a true things of fence of three particulars. ff^''''^^ rirlt, of the yoakes of Soule-opprejjion, which iye England. 528 An Appaidix to the Clear gie upon the necks of moft of the Inhabitants of the 3 Nations, & of the whole world : as if Chams Curfe from Noah were upon them, Servayits of Ser- Soule- vants are they, and that in the matters of the Souks j),°g" *^^ Affeftion unto God, which call for the pureft Lib- greateft. ertie : I confefTe the World lyes in wickednejfe, and loveth darkneffe more than light : but why fliould you helpe on thofe _yo(?/^j-, and force them to receive a DoBrine, to pray, to give thanks, &c. without an Heart? yea and (in the many changes and cafes incident) againil their Heart and Soules Confent ? Secondly, of the bloiidines of that moft bloudie DoBrine of perfeciition for caufe of Cojifcience, with all the Winding Staires and back dores of it, &c. Some profejfors true and falfe, Sheepe [320] and Goats, are daily found to differ in their Apprehen- Jio7is, perfwafions, profejjions, and that to Bonds and Death. What now, fliall thefe be wrackt, their Soules, their Bodies, their purjes, &c ? Yea if they refule, deny, oppofe the DoBrtne of Chrijl Jejus, whether yewes or Gentiles, why fhould you call for Fire g.^^ ,. from Heaven, which fuits not with Chrijl Jefus his nefle of Spirit ov Rjids ? Why fhould you compell them to the 5/5//i/V come in, with any other Sword, but that of the Spirit of God, who alone perfwaded Japhet to come into the Tents of Shetn, and can in his holy feafon prevaile with Shetn to come into the Tents of Japhet ? Thirdly, Of that Biafs of felfe-love which hales and fwayes our minds to hould fo faft this bloudie Tetient : You know it is the Spirit of Love from (5/'( OA/ and A^(?w) England, Scotland, 6^/>ro/^/o« o/'Chriftianity p. 64 Corrupt confciences difinguified p. 66 Toleration of idolaters coifidered ibid. Civil weapons in fpirituals blur and fight the fpiritual p. 67 The toleration of Jezabel in Thyatria p. 68 The difference between fpiritual and cWiXfander p. 69 The dreadful nature o/'Chrifts fpiritual puniflitnents ibi. The puniflmients in the national Church of Ifrael were ma- terial and corporeal p. 70 Touching Prayer againft present deftruBion of the Tares p. 7 1 Paftors and teachers are not Apoftles or meffengers ib. Elij ah y?/rr/«^ up Ahab to fay the Baalites p. 72 Touchi?ig the ftate of Ifrael in the Apoftacy of Jeroboam, and more of the Baalites p. 72 Touching Apoftles or Meffengers p. 74 Touchitig fundamentals p. j^ Perfecuting of Chrift Jefus by a Law p. 76 The greatef blafphemy againft Chrift Jefus that ever was, yet not punified but fpiritually ibid. Pauls appeal to Casfar tnore examined p. 78 Few Magiftrates in the world that bear the very natne of Chrift Jeius p. 79 Fewer truely Chriftians ibid. Myftical and moft cruel Surgery ^ ibid. To ferve God with all our might, literally taken, horribly abufed p. 08 The Contents. [535] The title o/' defender of the Faith in England p. 8i A bold, but true Word touching the defender of the faith p. 83 The title of fupreatn head of the church examined p. 84 The plague of tbe Turkes upon the 2iniic\iviiii2.n world p. 84 Whether Saul was a type of Chrift, and the Kings is/'Ifrael, &c. p. 85 The Priefts and Clergy i?i all nations the greatejl peace- breakers p. 88 Touching the feducer and feducing p. 89 Bifliop Longlands subtle and bloody oaths of inquifition againjl feducing (chriftians) ibid. Caifes of deftrudlion to a nation p. 90 All nations, Cities, and Townes of the world, parts of the world ^c. p. 91 Changes of ftate Religions ibid. The fate of Ifrael unparalleled P- 92 The punifitne fits of Chrift yor^r then the punifoments of Mojes ibi. That of Jude, twice dead, examined p. 93 Of fpiritual infedlion p. 94 The fword of typical \{v2ie\ a type o/'Chrifts fpiritual fword P- 95 Magiftrates cannot receive from the people a fpiritual power p. 69 The proper charge of the civil Magiftrate p. 97 The plague of the Turke upon the Antichriftian world p. 98 A twofold care and charge of fouls ibid. Chrift the true King of Ifrael ibid. Chrifts threefold fending o/' Preachers p. 99 No true office of Miniftery, fnce the Apoftacy, but that of Prophefie ibid. Great negle£ls charged on Chrift Jefus p. 1 00 [536] The Contents. Pretended or 6.e:r, monjirous diiior Act p. loi 'The Parliaments high jujiice againji oppreflbrs p. i 02 The title head of the church p. 103 The civil Magiftrate 710 fpiritual officer now, as in Ifrael p. 1 04 All commonweals that ever hath been, are, or Jl:>all be in the world [excepting that of typicall Ifrael) })ieerly civil p. 1 05 The decrees fo/'Z? p. 292 Touching the punifhnient o/' adultery among the Jews p. 293 All civil Government Gods Ordinance ibid. True Commonweals many, without Kings p. 294 A wonderful faying o/'Bifhop Hall ibid. Magiftrates niirfng fathers, and their fins p. 295, 296 The Pourtraicture of the Bloody Tenent p. 297, Gfc. Compared with other O^'imom and Y'vz&.iCQS p. 301 1 he Maskes and Vizards of the Bloody Tenent p. 302 Truth and Peace their tneeting feldotn and Jhort in this World ibid. The Letter of R. W. to Major Endicot Governor of the MafTachufet [in N. E.) upon occafion of the late perfecution at Bofton p. 303 Perfecutors approve no perfecution in the World but their own. P- 304 All Perfecutors render the innocent mojl odious p. 305 Cromwel the 2'^, a Refugeyor the opprejfed p. 306 This KQjoy n^ev for t}ierly fe?it out ofN. Eng. but not till now publifhed ibid. Kbufe oj Light 7noJl dangerous ibid. The Contents. [547] The power of Confcience though erroneous p. 307 The Common Prayer and the Compofers of it p. 308 Perfumes with man, ftinks with God ibid, O/" .S'/'/r//«,«/ Baites and Snares p. 309 Spiritual Witchcraft ibid. Spiritual Drunkennefs and the perfecuting Language of it p. 310 The horrible path which Perfecutors walk in p. 3 1 1 The leaf beginning of Perfecution tends to Blood. Gods dreadful judgement againji PeviccniOTS p. 312 Gray haires are Gods Alarums p. 313 Kn appendix to the Cleargie of [old and New) England, Scot- land, «W Ireland p. 514 The Cleargie Court the Magiftrate for his Sword and his money ... P' .3^5 The late Kings charge againji his Clergie ibid. The V^ooXie pleading with the Lamb W//^^ judge ibid. A// profecutors [in their turns) plead for libertie of con- fcience p. 316 King Charles and his Ch.2L^\2iins fubjcrihe to libertie of con- fcience ibid. Kbout twenty years perfecution in New England p. 317 The perfecution of the New and old Englifh independent Cleargie p. 317 A brief touch upon the fifteen propofals of the [fo called) In- dependent Minifters p. 318 They flently challenge the power o/'ordination in all England, &c. ibid. 'They fell the Spirituall Libertie of Chrift ibid. FINIS. ERRATUM. In note, p. 423, read The Ploughman's Tale for Piers Ploughman's Tale.