JUL y 1939 
 
 BV 741 .W58 1867 
 Williams, Roger, 1604?-168 
 The bloudy tenent of 
 persecution 
 
PUBLICATIONS 
 
 NARRAGANSETT CLUB. 
 
 ( Ft?- St Series.) 
 
 Volume III. 
 
 PROVIDENCE, R. 1 
 
 MDCCCLXVII. 
 
SUBSCRIBERS' EDITION. 
 
 TWO HUNDRED COPIES. 
 
 Entered according to an Aft of Congrels, in the year 1867, 
 By George Taylor Paine, 
 
 FOR THE NARRAGANSETT CLUB, 
 
 In the Clerk's Office of the Diflrift Court of the United States 
 for the Diftria of Rhode Ifland. 
 
 Providence Prefs Co., Printers. 
 
The members of the Narragansett Club delire it to 
 be underftood, that they are not anfwerable for any opinions 
 or obfervations that may appear in their pubHcations ; the 
 Editors of the feveral works being alone refponlible for the 
 fame. 
 
y 
 
 NOV 13 Y^± 
 
 / 
 
 THE 
 
 BLOUDY TENENT OF PERSECUTION. 
 
 EDITED BY 
 
 Samuel L . C a l d w i: l i. 
 
EDITOR S PREFACE. 
 
 '(Si^MC^iSim 
 
 
 ^H 
 
 H 
 
 s 
 
 ^s^^ 
 
 HE work reprinted in the prelent volume 
 was produced during the author's vifit to 
 England in 1 643-1 644, and while he was 
 engaged in obtaining the Charter. The 
 fruit of previous ftudies and experiences, 
 it was written at fome time during the 
 year in which he publidied y4 Key into the 
 Language of A?nerica^ Mr. Cotton's Letter Examined and 
 Anjwered^ and ^leries of High eft Conftderation. Belides thefe 
 labors, it is to be added, by his own teftimony, "that when 
 thefe difcuffions were prepared for publike in London, his 
 time was eaten up in attendance upon the fervice of the 
 Parliament or City, for the fupply of the poor of the City 
 with wood (during the ftop of -coale from Newcaflle, and 
 the mutinie of the poor for firing.) God is a moll holy 
 witnefs, that thefe meditations were fitted tor publike view 
 in change of roomes and corners, yea fometimes (upon occa- 
 fion of travel in the country concerning that bufinefs of 
 fuell) in variety of ftrange houfes, fometimes in the fields, in 
 the midfi: of travel ; where he hath been forced to gather 
 and fcatter his loofe thoughts and papers."' It was printed 
 
 • Bloody Tenent yet More Bloody, p. 38. 
 
IV Editor 'j Preface. 
 
 without the name of the writer or publillier. It muft have 
 paired through two impreffions in the fame year. For while 
 one volume, which is literally followed in the prefent edition, 
 has a table of errata, another printed in the fame year, and 
 of courfe afterwards, has the errata corred:ed, with llight 
 changes in the type and orthography of the title page.' 
 Otherwife the two correfpond, page to page, and even line 
 to line. 
 
 It is independent of his previous controverfy with Cotton, 
 though indiredily related to it, and following it by very nat- 
 ural confequence. It had probably been growing in his 
 mind for years. At all events the arguments of Mr. Cotton 
 to which it is a reply have a much earlier date, according to 
 his own account. He fays in 1647, "Mr. Williams fent me 
 about a dozen years agoe (as I remember) a letter, penned 
 (as he wrote) by a Prifoner in Newgate, touching perfecu- 
 tion for Confcience fake: and intreated my judgement of it 
 for the fatisfaction of his friend."^ This " letter " was a 
 part, — the 6th, 7th, 8th, and 9th chapters, — of a work 
 printed in 1620, entitled A moji Humble Supplication of the 
 Kings Majejlys Loyal SubjeBs^ ready to tejlify all Civil Obe- 
 dience^ by the Oath of Allegiance , or otherwife, a?id that of Con- 
 fcience ; who are perfecuted (only for differing in Religion) con- 
 trary to Divine and Human Tejiimonies : As followeth? It is 
 figned by "your Majefly's loyal fubjedts unjuftly called 
 Anabaptifts." According to Williams " the Authour of thefe 
 
 ' One of the principal differences in ufed by Sir Thomas Browne, and even 
 
 orthography is in the lubilitution o^ tenet as late as 1726 by Wollallon in his Re- 
 
 for tenent ; the fingular for the plural of ligion of Nature, p. iii. Lond. 1726. 
 
 the Latin teneo. It was probably the ^ Bloudy Tenent Wajhed, p. i. 
 
 choice of the printer, as Williams retains 3 It is reprinted by Crofby, Hijl. of 
 
 his original ulage eight years later in TT'^ Baptifs, ii. Appendix, 10-51, and in 
 
 Bloody Tenent yet More Bloody. Tenent, Trads on Liberty of Confcience, l^c. Han- 
 
 for an opinion held by more than one, is ferd Knollys Society, pp. 189-231. 
 
Editor's Preface. 
 
 Arguments being committed by Ibme then in power, dole 
 prilbner to Newgate, for the witneffe ot fome truths of Jefus, 
 and having not the ufe of Pen and Inke, wrote thefe Argu- 
 ments in Milke, in flieets of Paper, brought to him by the 
 Woman his Keeper, from a friend in London, as the Stopples 
 of his Milk bottle.'" Dr. Underbill conjecftures that it mufl 
 have been written by John Murton, or as Crofby calls him, 
 Morton, who was alfociated with Helwilfe in Holland, and 
 after his return, in England, and againft whom John Rob- 
 infon directed one of his controverlial works/ 
 
 Williams denies that this treatife was fent by him to Cot- 
 ton, or that the reply was private, as Cotton alleged in com- 
 plaint againlf its being printed in this work. Pie fays, " To 
 my knowledge there was no fuch letter or intercourse palfed 
 between Mafter Cotton and the difculfer ; but what I have 
 heard is this : One Mafter Hall of Roxbury, prefented the 
 prifoners Arguments againft perfecution to Mafter Cotton, 
 who gave this prefent controverted Anfwer ; with the which 
 Mafter Hall not being fatisfied, he fends them unto the dif- 
 culfer, who never faw the faid Hall, nor thofe Arguments in 
 writing ; (though he well remember that he faw them in 
 print fome yeers ftnce. )"^ 
 
 ' Page 6 1 , infra. 
 
 * TraBs on Liberty of Cons. 89, 187. 
 Crofby, Hifory of Baptijls, i: 99, 276. 
 Ivimey, do. i: 125. Taylor, do. i: 95. 
 The title of Robinfon's work is " A 
 Defence of the Doftrine propounded by 
 the Synod at Dort, againll John Murton 
 and his Affbciates, with the Refutation 
 to their Aniwer to a writing touching 
 baptifm. By John Robinfon. Printed 
 in the year 1624." See Young, Chron, 
 of Pilgrims, p. 454. 
 
 3 Bloody Tenent yet More Bloody, p. 4. 
 
 I find no evidence that " Mailer Hall " 
 was "a congregational minilter," as is 
 Hated by Dr. Underhill in his Biographi- 
 cal Introduftion. Probably he is the 
 John Hall of Roxbury, noticed in Sav- 
 age, Gcneal. Did. ii: 334, "who in the 
 church records has prefix of refpeft, and 
 I prefume, was the freeman of 6 May 
 1635, unlefs he may rather be reckoned 
 of 13 May, 1640: but as no further 
 mention of him occurs here, perhaps he 
 removed with the great migration to 
 Conneflicut, and was at Hartford 1644, 
 
VI 
 
 Editor's Preface. 
 
 Williams proceeds to examine not only Cotton's Anfwer 
 to the prifoner's Arguments, but alfo in the laft fifty-fix chap- 
 ters, the '* Treatife fent to fome of the Brethren late of 
 Salem," to which Cotton refers at the clofe. (p. 53.) This 
 is called A Model of Church and Civil Power, and as Cotton 
 referred his correfpondent to it as complementing what he 
 had already written, Williams felt juftitied in afcribing its 
 compolition to him " and the Minifters of New England." 
 Cotton however alferts very explicitly " that he was none of 
 them that compofed it."' Dr. Underbill infers that '* the 
 real author of it was probably Mr. Richard Mather,"" from 
 
 and at Middletown 1654, where he died 
 26 May 1673, aged 89." I think he is 
 quite as likely to have been the freeman 
 of May 14, 1634, at which date Cotton, 
 Hooker and Stone, the three minifters 
 who arrived in the fame fhip the previ- 
 ous September, were admitted alfo. Maf- 
 fachufetts Colonial Records, I : 369. If 
 he is the fame who died at Middletown, 
 he alfo arrived in Bofton the fame year 
 (1633) with thefe divines. I am in- 
 debted to Mr. Trumbull, of Hartford, 
 for a note in regard to him, in which he 
 is faid to have died May 26, 1673, 
 " being the 89th year of his age, and 
 the 40th of his being in New England." 
 "By his will (executed May 14, 1673) 
 he gave 10 fhillings 'towards encouraging 
 of a reading and writing fchool in Mid- 
 dletown.' So, if not himielf a minif- 
 ter, he wifhed his children to have 'the 
 benefit of clergy ' as far as ten fhillings 
 would go." He is mentioned "with 
 prefix of refpeft " in the Mafs. Colonial 
 Records, i : 241, 271. 
 
 Williams fays that he had not feen the 
 prifoner's Arguments in writing, although 
 he had feen them in print " fome yeers 
 fince;" but he does not lay that Cotton's 
 
 Anfwer was in print, though he favs it 
 "was as publike as Mafter Cottons pro- 
 feffion of the lame tenent was and is." 
 
 The copy I have made ule of, from 
 the library of a gentleman in this city, 
 has the following title: — The Contro-" 
 verfie concerning Liberty ot Confcience 
 in Matters of Religion, Truly ftated. 
 and diftinftly and plainly handled. By 
 Mr. John Cotton of Bojion in New Eng- 
 land. By way of anfwer to fome Argu- 
 ments to the contrary fent unto him. 
 Wherein you have, againft all cavills of 
 turbulent fpirits, clearly manifefted, 
 wherein liberty of confcience in matters 
 of Religion ought to be permitted, and 
 in what cafes it ought not, by the faid 
 Mr. Cotton. London. Printed by Robert 
 AujHn. for Thomas Banks, and are to be 
 fold at Mrs. Breaches Shop in Weftmin- 
 fter-Hall, 1649. 
 
 Dr. Underhill fpeaks of " the only 
 edition known " to him, as printed in 
 1646. Both of thefe agree with Wil. 
 liams's copy in the following work. 
 
 1 Bloudy Tenent Wajhed, p. 192. 
 
 2 Introdudlion to Hanferd Knollys 
 Society edition of Bloudy Tenent, page 
 xxxii. 
 
Editor's Preface. vii 
 
 the ftatement of Cotton Mather, that ** when the Platform 
 of Church-DifcipUne was agreed by a Synod of thefe 
 Churches, in the year 1647, Mr. Mather's Model was that 
 out of which it was chiefly taken."' But the " Model " 
 here referred to is in all probability the one which Mather 
 was appointed to draw up by the Synod." Moreover, Cot- 
 ton Mather would never have omitted this from the lift of 
 his grandfather's publilhed works, it he could have found 
 the leaft reafon for afcribing it to him. And as there is no 
 dired: evidence of Mather's authorihip, while the internal 
 evidence is againft it, the early date which muft be given to 
 the Model here examined is quite conclufive. He landed 
 in Bofton Auguft 17, 1635.^ But Cotton fays of Williams, 
 that " when I wrote that Letter, he (for ought I can remem- 
 ber) did then keepe communion with all his Brethren, and 
 held loving acquaintance with my felfe."* Now Winthrop, 
 under the fame date in which he records the arrival of the 
 (liip in which Mather came, Aug. 16, 1635, informs us that 
 Williams wrote to the church in Salem '* that he could not 
 communicate with the Churches in the bay."^ So that the 
 letter of Cotton muft have been written before Mather 
 reached New England, and the " treatife " muft have been 
 ** fent to fome of the Brethren late of Salem " even earlier 
 than that. Williams probably did not receive a copy of the 
 Model until after his baniftiment, although it was written 
 and fent to Salem before that. For he fays that he " wrote 
 
 ' Magnalia, i : 4C9. one educed, whicli the Synod might after 
 
 ^ " They direded three eminent per- the moil filing thoughts upon it, fend 
 
 tons, namely, Mr. John Cotton, Mr. abroad." Magnalia, W: 182. 
 
 Richard Mather, and Mr. Ralph Par- 3 R. Mather's Journal, in Young's 
 
 tridge, each of them to draw up a fcrip- Chron. of Mafs. 479. 
 
 tural model of church government ; unto 4 Bloutly Tencnt Wajhed, p. 15. 
 
 the end that out of thofe there might be s J^ew England, i: 198. 
 B 
 
VIII Editor's Preface. 
 
 on purpofe to his worthy friend Mr. Sharpe (Elder of the 
 Church of Salem, (fo called) for the fight of it, who accord- 
 mg\y J ent it to him.''' 
 
 This tradt, which probably was never printed, except by 
 extracts in The Bloudy Tenent, took its origin, fo far as it can 
 now be traced, from the Adl of the General Court of March 
 4, 1634, in which they " intreate of the elders and brethren 
 of every church within this jurifdid:ion, that they will con- 
 fult & advife of one uniforme order ot diffipline in the 
 churches, agreeable to the Scriptures, and then to conlider 
 howe farr the Magijirates are bound to ijiterpofe for the pref- 
 ervation of that uniformity & peace of the churches.'" This 
 is the precife queftion which the Model of Church and Civil 
 Power undertakes to decide, — "what bounds and limits the 
 Lord hath fet between both the adminiftrations,"^ — and it 
 is the earlieft matured attempt to deal with the great prob- 
 lem which vexed the mind of the early legillators of MalTa- 
 chufetts. It is valuable and deferves more attention than it 
 has received, as an illuftration of the firft efforts of the New 
 England immigrants in defining and balancing the ecclefi- 
 aftical and civil jurifdidions. But Williams had learned a 
 much Ihiorter and furer way to folve the problem. He takes 
 up this, and Cotton's letter, as reprefentative of the fpirit and 
 
 ' Bloody Tenent yet More Bloody, page fentenced, " Mr. Sam'. Sharpe is en- 
 
 291. Samuel Sharpe, who had been an joyned to appeare att the nexte particu- 
 
 Affiftant of the Maflachufetts Company lar Court, to anlvvere for the letter that 
 
 in England, came over to Salem in 1629. came from the Church of Salem, as alfo 
 
 He was Mailer-gunner of ordnance, and to bring the names of thofe that will jujli- 
 
 was alfo chofen ruling elder of the fie the fame, or elfe to acknowledge his 
 
 church. Young, Chron. of Mafs., 157. offence under his owne hand for his 
 
 He died in 1658. He had occafion to owne particular." Mafs. Col. Records, \: 
 
 feel the hand of power as well as his 161. 
 
 friend Williams. At the fame meeting => Mafs. Col. Rec. i: 142. 
 
 of the Court at which Williams was 3 Preface to Model, i^c, p. 222, infra. 
 
Editor's Preface. ix 
 
 the principles then dominant, and ufes them to fet off in full 
 contraft the principles of civil and fpiritual freedom to which 
 he had advanced. He advocates a method which Cotton 
 and the writers of the Models and the early legillators of 
 Mallachufetts thought unfafe, if indeed they did not count 
 it wrong and impracticable. He cut the knot they were try- 
 ing to untie, by limply divorcing the two jurifdidlions, and 
 remanding the civil power to its own feparate fphere. His 
 courage and his prefcient wifdom time has vindicated. He 
 dared to found his commonwealth on the principles which 
 the prudent divines and legillators of the MalTachufetts Col- 
 ony feared would be the peril of the State, and the doom of 
 Religion. All that can be faid is, that with both parties 
 equally confcientious, and faithful to their light, Williams 
 faw farther, and had learned the true ideas of civil and eccle- 
 lialHcal polity fooner than they. 
 
 And yet he was not alone, nor the iirft in maintaining 
 abfolute freedom in religion. Milton, at the very time that 
 this work was ilfuing from the prefs, was printing another, 
 in which the Englidi language reaches the fummit of elo- 
 quent profe, taking fimilar high and generous grounds for 
 liberty of thought, and recognizing his fellow laborers, 
 whofe names and works were fo unequal in power and for- 
 tune to his. '* Now once again," he fays, " by all concur- 
 rence of figns, and by the general inftinft of holy and devout 
 men, as they daily and folemnly exprefs their thoughts, God 
 is decreeing to begin fome new and great period in his 
 church, even to the reforming of reformation itlelf. Behold 
 now this vaft city, a city of refuge, the manfion-houfe of 
 liberty, encompalfed and furrounded with his protection ; the 
 (liop of war hath not there more anvils and hammers work- 
 ing, to fafhion out the plates and inltruments of armed juf- 
 
Editor 'j- Preface. 
 
 tice in defence of beleagured truth, than there be pens and 
 heads there, fitting by their ftudious lamps, mufing, fearch- 
 ing, revolving new notions and ideas wherewith to prefent, 
 as with their homage and their fealty, the approaching 
 reformation."' 
 
 There is no evidence that Williams was then known to 
 Milton : although the acquaintance may have then begun, 
 of which he writes as exifting during his fecond vifit to 
 England." Milton may have known his as one among many 
 " pens and heads, revolving new notions and ideas," whofe 
 writings looked towards " the approaching reformation." In 
 this fame year, 1644, John Goodwin publifhed the work 
 alluded to on the 165th and 185th pages of the prefent vol- 
 ume.^ The Co?npaJ/ionate Samaritan, Unbindifig the Confcience, 
 &c., was alfo ilfued in the fame year, and with Goodwin's 
 work and The Bloudy Tenent were fharply criticifed in Whol- 
 Jome Severity reconciled with Chrijiian Liberty^ publiilied in 
 1645.^ But many years before the Baptifts had uttered their 
 remonftrances againft the ufe of civil power in fpiritual 
 affairs.^ As early as 161 1 they ilfued a Confeflion of Faith, 
 which fays, " that the Magiftrate is not to meddle with relig- 
 
 ' Areopagitica, Bohn's ed. ii : 91. 
 
 2 ** The Secretary of the Council (Mr. 
 Miltonj for my Dutch I read him, read 
 me many more languages." Letter to John 
 Winthrop, July 12, 1654. Knowles, 
 Memoir, p. 264. 
 
 3 M. S. to A. S. tuith a Plea for Lib- 
 erty of Confcience in a Church Way, l^c. 
 London. 1644. 
 
 4 Another contemporary traft was A 
 Paraenetick or Humble Addrejfe to the 
 Parliament and AJfembly for {not loofe) but 
 Chifian Libertie. London. Printed by 
 Mathew Simmons for Henry Overton. 
 
 1644. 4to 14 pp. 
 
 Another was Liberty of Confcience : or 
 the Sole meanes to obtain Peace and Truth. 
 Printed in the Yeare 1643. 
 
 5 As late as 1688 Bolluet charged that 
 with the exception of Baptiils and So- 
 cinians Protellants held the doftrine of 
 the Roman Church on this fubjeft. "Puis 
 qu'en cc point les protellants Ibnt d'ac- 
 cord avec nous. Et je ne connois parmi 
 les Chretiens que les fociniens et les 
 anabaptiils qui s'oppofent a cette doc- 
 trine." Hifoire des Variations, Liv. x. 
 56. (Euvres, xxviii : 62, 63. 
 
Editor's Preface. xi 
 
 ion or matters of confcience, nor to compel men to this or that 
 form of reHgion ; becaufe Chrift is the King and Lawgiver 
 of the church and confcience.'" 
 
 The Hanferd Knollys Society has printed a collection of 
 Trad:s on Liberty of Confcience and Perfecution which 
 were publiilied in England between 1614 and 1661. Three 
 of them preceded the prefent work/ All of them pro- 
 ceeded from thofe who felt the prelTure of civil power, and 
 they contributed to the general agitation of the queftion 
 which naturally arofe during the littings of the Wellminfter 
 Alfembly, and the ftruggles of civil and religious fad:ions 
 which then divided the kingdom. They were the earlieft 
 articulate cries of the voice whofe line has gone out through 
 all the earth, and its words to the end of the world. Other 
 and mightier were foon heard, with which Williams had no 
 immediate relation, but echoing the fime notes, though not 
 fo clear and pronounced as his. He preceded only by three 
 years Jeremy Taylor, who fpoke from the other extreme of 
 eccleliaftical opinion. From the learned quiet or exile of 
 Golden Grove in 1647 he fent forth what Williams called 
 " an EverlalHng Monumentall Teftimony to this Truth, in 
 
 ■ Crofby, Hijl. Eng. Bap. I. App., 71. far in the rear this early and noble pallor 
 
 The parts or this Contcffion given bv of the Pilgrims was, is quoted in Trct£is 
 
 Crofby were colledled from a work of for Liber f^ of Confcience, p. 91. 
 
 John Robinfon, of Levden, written in ^ Religions Peace : or A Plea for Liber- 
 
 reply to it. It was written by Helwiife, /y of Confcience by Leonard Bulher Citi- 
 
 John Smith's fucceffor at Amilerdam. zcn of London, and Printed in the Yeare 
 
 Crofby, i : 271. In the Appendix to his 1614. 
 
 fecond volume Crofby gives the Confef- Perfecution for Religion Judged and 
 
 fion entire; but it does not contain the Condemned, &c. 1615. 
 
 fentence quoted in the text. It however A Moft Humble Supplication l^c. 1620. 
 
 omits Article XXV., which may have This is the work from which the Prif- 
 
 contained this fentence. Robinfon of oner's Arguments, pp. 1—39, infra, were 
 
 courfe, could not have invented it. His taken, 
 reply to this fentence, which fhows how 
 
XII 
 
 Editor's Preface. 
 
 that his excellent Difcourfe, of the Libertie of Prophefying."' 
 With him Mr. Lecky alfociates Harrington and Milton as 
 *' the three principal writers who at this time reprefented 
 the movement of toleration."^ But while they gave it intel- 
 lediual weight, they ought not to overfliadow the earlier and 
 
 ^Bloody Tenent yet More Bloody, Ap- tament declares. I alfo humbly wifh that 
 pendix, p. 317. This fentence is from you may pleaie to read over impartially 
 
 a letter of feven pages "to the Cleargie 
 of the foure great Parties," in which 
 Williams expreffes the fame fears as on 
 pp. 350, 351, of the prefent volume — 
 and gives more fully their grounds — 
 that the Independents if they had the 
 power would ui'e it for perfecution 
 
 Mr. Milton's anfwer to the King's hook." 
 Elton's Life, p. 97. 
 
 The event proved the jullice of Wil- 
 liams's judgment in regard to Taylor, 
 as he retreated from his principles 
 when he received promotion and his 
 church was again afcendant. Coleridge 
 
 "Doe not all perfecutours themfelves comments on his change of opinion with 
 
 zealoufly plead for Freedome, for Lib- confiderable fharpnefs. " If Jeremy Tay- 
 
 ertie, for Mercie to Men's Confciences, lor had not in effedl retreated after the 
 
 when themfelves are in the Grates, and Reftoration, if he had not, as foon as the 
 
 Pits, and under Hatches ? Thus bloudie church gained power, moil bafely dil- 
 
 Gardiner and Bonner, yea and that blou- claimed and difavowed the principle of 
 
 die Queene Mary her felfe, all plead the toleration, and apologifed for the publi- 
 
 Freedome of their Confciences. '■' * Yea cation by declaring it to have been a r///J?^if 
 
 what excellent fubfcriptions to this Soule ^i'^rr^, currying pardon for his pail libcral- 
 
 Freedome, are interwoven in many ii'm by chargingand moil probably flander- 
 
 pailages of the late Kings Booke (if his)? ing himielf with the guilt of falfehood. 
 
 Yea and one of his Chaplaines (lb cald ) treachery and hypocriiy, his charafter 
 
 Doftor jer. Taylour, what an Everlail- as a man would have been almoil ilain- 
 
 ing Monumentall Teilimony did he pub- leis." His judgment of Milton's work 
 
 lifh to this Truth in that his excellent in compariibn with Taylor's may be 
 
 Difcourfe, of the Libertie of Propheiy- added. " The Liberty of Prophefying is 
 
 ing?" He writes to Mrs. Sadleir in 1652 an admirable work, in many relpefts, 
 
 -3, as follows : "My honoured Friend, and calculated to produce a much greater 
 
 fince you pleaie not to read mine, let me eifedl on manv than Milton's treatife on 
 
 pray leave to requeil your reading of one 
 book of your own authors. I mean the 
 Liberty of Propheiying, penned by (fo 
 called) Dr. Jer. Taylor. In the which 
 is excellentlv aiTcrted the toleration of 
 
 the fame i'ubjedl: on the other hand 
 Milton's is throughout unmixed truth; 
 and the man who in reading the two 
 does not feel the contrail between the 
 fimplemindcdnefs of the one and the 
 
 differing religions, yea, in a refped, that Jlrabifmus in the other, is — in the road to 
 
 of the papiils theml'elves, which is a new preferment." Literary Remains, iii : 204, 
 
 way of ioul freedom, and yet is the old 250. 
 
 way of Chrill Jefus, as all his holy Tef- ^ //;y/. of Ratiorialifm, ii: 79, 80 
 
Editor's Preface. xiii 
 
 humbler pioneers, who like Williams, not only wrought out 
 their convictions in fuffering, but planted it on the everlaft- 
 ing grounds of reafon and juftice, contending not limply for 
 toleration but for abfolute liberty. 
 
 But notwithrtanding all the names and the influences 
 which were carrying forward the dod:rine of fpiritual lib- 
 erty, this work met a harfh reception. The writer fays in 
 1 67 1, " 'Tis true my firft book ** The Bloody Tenent " was 
 burned by the Prelbyterian party (then prevailing.)"' The 
 69th queftion in NeceJJity of 'Toleration in Matters of Religiony 
 by Samuel Richardfon, " Printed in the Yeare of Jubilee 
 1647," is "Whether the priefts were not the caufe of the 
 burning of the book, entitled " The Bloudy Tenent," becaufe 
 it was againft perfecution .?"^ This may account for the 
 immediate appearance of a fecond imprelhon. It indicates 
 the fpirit of the dominant party. ^ And yet it was not with- 
 out influence. He writes eight years later ;■* ** Some perfons 
 ot no contemptible note nor intelligence, have by letters from 
 England, informed the difcufl^er, that thefe Images of clouts 
 it hath pleafed God to make ufe of to fl:op no fmall leakes 
 
 ' Letter to John Cotton jr., dated Provi- countenance to his judgment. He writes, 
 
 dence, 26 March, 1671. Mafs. Hijl. Soc. "Liberty of confcience, and toleration 
 
 Proceedings, March, 1858. of all or any religion, is fo prodigious 
 
 2 Traeis on Liberty of Confcience, 270. an impiety, that this religious parliament 
 
 3 The attitude of the Prelbyterian party cannot but abhor the very meaning of it. 
 towards toleration is Ihown by Ncal, Whatever may be the opinions of John 
 Hif. of Puritans, ii: 17-19. Alfo by Goodwin, Mr. Williams, and fome of 
 Marfden, Later Puritans, 155. See pp. that ftamp, yet Mr. Burroughes, in his 
 350, 351, infra. Williams evidently dif- late Irenicum, upon many unanfwerable 
 trufled the Independents as well as the arguments, explodes that abomination." 
 Prefbyterians, and inferred, perhaps from Burroughes was one of the Five Inde- 
 their affiliation with his opponents on pendent Brethren in the Weflminfter 
 this fide of the water, that their dipofi- Aflembly. The quotation from Baylie 
 tion was little better. Robert Baylie, I take from a note in Trads on Liberty of 
 the keen and hard-headed Scotch mem- Confcience, p. 270. 
 
 ber of the Wcllminller Aflembly, gives 4 Bloody Tenent yet More Bloody, p. 38. 
 
XIV Editor's Preface. 
 
 of perfecution, that lately begun to flow in upon dilTenting 
 confciences, and (amongft others) to Mafter Cotton's own,^ 
 and to the peace and quietnefs of the Independents, which 
 they have fo long, an4 fo wonderfully enjoyed." 
 
 The Narragansett Club now gives this work its fecond 
 reprint. It was printed by the Hanferd Knollys Society in 
 England in 1848, under the care of its accomplifhed Secre- 
 tary, Dr. Underbill. There is a copy of each of the origi- 
 nal impreffions in the Library of Brown Univerlity. The 
 Club is indebted to Mr. John Carter Brown for the ufe of 
 a copy of the firft of thefe impreffions. Copies are alfo in 
 the Library of Harvard Univerfity, of the Malfachufetts 
 Hiftorical Society, and in the Public Library of the City of 
 Bofton. Amendments in the text of the prefent edition 
 fuggefted by the Editor are placed in brackets. 
 
 S. L. C. 
 
 38 Angell Street, Providence, Nov. 13, 1867. 
 
THE 
 
 BLOVDY TENENT, 
 
 of Persecution, for caufe of 
 Conscience, difcufled, in 
 
 A Conference betweene 
 
 TRVTH ''nd PEACE. 
 
 Who, 
 
 In all tender Affediion, prefent to the High 
 Court of Parliament^ (as the Refult of their 
 Difcourfe) thefe, (amongft other Pajfages) 
 of higheji conjj deration. 
 
 Printed in the Year 1644. 
 
FIrft, That the blood of fo many hundred thoufand Ibules 
 of Protejiants and Papijis^ fpilt in the Wars oi prejent and 
 former Ages^ for their refpedtive Conjcicnces, is not required 
 nor accepted by yejus Chriji the Prince of Peace. 
 
 Secondly, Pregnant Scripturs and Arguments are through- 
 out the Worke propofed againft the DoBrine of perfeciition 
 for for caufe of Confcience. 
 
 Thirdly, Satisfadlorie Anfwers are given to Scriptures^ and 
 obje(5tions produced by Mr. Calvin^ Beza, Mr. Cotton^ and 
 the Minifters of the New EngliQi Churches and others 
 former and later, tending to prove the DoBrine of perfecii- 
 tion for caufe of Cotfcience. 
 
 Fourthly, The DoBrine of peif edition for caufe of Con- 
 fcience, is proved guilty of all the blood of the Soules crying 
 for vengeance under the Altar. 
 
 Fifthly, All Civil I States with their Officers of juftice in 
 their refpediive conjlitutions and adniinijtrations are proved 
 ejjentially Civill, and therefore not Judges, Governours or 
 P)efe7idours of the Spirituall o.v Chrijiian fiate and Worjhip. 
 
 Sixtly, It is the will and command ot God, that (fmce the 
 comming of his Sonne the Lord Jefus) a perinifsion of the 
 moft Paganijh, Jewijh, Turkijlj, or Antichrijiian conjciences 
 and worfhips, bee granted to all men in all Nations and 
 Countries : and they are onely to h^t fought againft with that 
 Sword which is only (in Souk matters) able to conquer, to wit, 
 the Sword of Gods Spirit, the Word of God. 
 
 Seventhly, Th^Jlate of the Land oi Jfrael, the Kings and 
 people thereof in Peace & War, is proved fgurative and cere- 
 moniall, and no patterne nov pref dent for any Kingdome or civill 
 fate in the world to follow. 
 
 Eightly, God requireth not an uniformity of Religion to be 
 inaBed and inforced in any c/i;/// y/^/^ ; which inforced uni- 
 
4 ' Preface. 
 
 formity (fooner or later) is the greateft occafion of civill 
 Warre, ra'vifiing of confcience, perfecution of Chrijl Jefus in 
 his fervants, and of the hypocrijie and deJiruBion of millions of 
 fouls. 
 
 Ninthly, In holding an inforced uniformity of Religion in 
 a civill Jiate^ wee muft necelTarily difclaime our delires and 
 hopes of the lewes converfion to Chrifl. 
 
 Tenthly, An inforced uniformity of Religion throughout a 
 Nation or r/i;/// Jlate^ confounds the Civill and Religious, 
 denies the principles of Chriftianity and civility, and that 
 fefus Chrijl is come in the Flefh. 
 
 Eleventhly, The permifsion of other confciences and wor- 
 Jhips then a ftate profefTeth, only can (according to God) 
 procure a firme and lafting peace, (good ajjurance being taken 
 according to the wifedome of the civill ftate for unifor?nity of 
 civill obedience from all forts.) 
 
 Twelfth ly, laftly, true civility and Chriftianity may both 
 flourifli in a ftate or Kingdome, notwithftanding the permif- 
 sion of divers and contrary confciences, either of lew or 
 Gentile. 
 
To THE Right Honorable, 
 
 both Houfes of the High Court of 
 PARLIAMENT, 
 
 Right Honourable and Renowned Patriots : 
 
 NExt to the faving of your own Joules (in the 
 lamentable Jhipwrack of Mankind) your taske 
 (as Chrijiians) is to fave the Soules, but as Magijirates^ 
 the Bodies and Goods of others. 
 
 Many excellent Dijcourfes have been prefented to 
 your Fathers hands and Yours in former and prefent 
 Parliaments : I fhall be humbly bold to fay, that (in 
 what concernes your duties as Magijlrates^ towards 
 others) a more necelTary and feafonable debate was 
 never yet prefented. 
 
 Two things your Honours here may pleafe to view 
 (in this Controverlie of Perfecution for caufe of Con- 
 fcience) beyond what's extant. 
 
 Firfl: the whole Body of this Controverjie form'd & 
 pitch'd in true Battalia. 
 
 Secondly (although in refped: of my felfe it be 
 impar congrej/us, yet in the power of that God who 
 is Maxitnus in Minimis^ Your Honours fhall fee the 
 Controverlie is difcuifed with men as able as moft, 
 eminent for abilitie and pietie^ Mr. Cottony and the 
 New Englijh Minijiers. 
 
 When the Prophets in Scripture have given their 
 Coats of Amies and Efcutchions to Great Men^ Your 
 Honours know the Babylonian Monarch hath the Lyon, 
 
To the High Court of Parliament. 
 
 the Perjian the Beare, the Grecian the Leopard, the 
 Romane a compound oi xho, former 3. moft ftrange and 
 dreadfull, Dan. 7. 
 
 Their oppreffing, plundring, ravifhing, murther- 
 ing, not only of the bodies, but ih^ Joules of Men are 
 large explaining co7nmentaries of fuch fimilitudes. 
 
 Your Honours have been famous to the end of the 
 World, for your unparallel'd wijdome, courage, jujiice, 
 fnercie, in the vindicating your Civill Lawes, Liberties, 
 &c. Yet let it not be grievous to your Honours 
 thoughts to ponder a little, why all the Prayers and 
 Teares and Fajiings in this Nation have not pierc'd 
 the Heavens, and quench'd thefe Flames, which yet 
 who knowes how far they'll fpread, and when they'll 
 out! 
 
 Your Honours have broke the jawes of the 
 Opprejfour, and taken the prey out of their Teeth 
 [lob. 29.) For which A61 I believe it hath pleafed 
 the moft High God to fet a Guard (not only of 
 Trained Men, but) of mighty Angels, to fecure your 
 fitting and the Citie. 
 
 I feare we are not pardoned, though reprieved : O 
 that there may be a lengthning of Londons tranquil- 
 itie, of the Parliaments fafetie, by mercy to the poore ! 
 Dan. 4. 
 
 Right Honorable, Soule yokes, Soule opprefsioTi, plun- 
 drings, ravijhings, &c. are of a critnjon and deepeji 
 dye, and I believe the chiefe of Englands lins, unftop- 
 ping the Viols of Englands prefent forrowes. 
 
 This glaffe prefents your Honours with Arguments 
 from Religion, Reafon, Experience, all proving that 
 the greateft yoakes yet lying upon Engltjh necks, (the 
 
To the High Court of Parlia?nent. j 
 
 peoples and Your own) are of a fpirituall and Joule 
 nature. 
 
 All former Parliaments have changed thefe yoakes 
 according to their coTifciences, (Popijh or Protejiant) 
 'Tis now your Honours turne at hehne, and (as your 
 task, fo I hope your refolution, not to change (for 
 that is but to turne the wheele, which another Par- 
 liament, and the very next may turne againe :) but to 
 eafe the Subjects and Your felves from 2. yoake (as was 
 once fpoke in a cafe not unlike AB. 15.) which 
 neither You nor your Fathers were ever able to 
 beare. 
 
 Moft Noble Senatours, Your Fathers (whofe feats 
 You fill) are mouldred, and mouldring their braines, 
 their tongues, &c. to afies in the pit of rottenejje : 
 They and You muft fliortly (together with two worlds 
 of men) appeare at the great Barre : It (liall then be 
 no griefe of heart that you have now attended to the 
 cries of Soules, thoufands opprejfed, millions ravijljed by 
 the ABs and Statutes concerning Soules, not yet 
 repealed.^ 
 
 Of Bodies impoverified, imprifoned, &c. for their 
 foules beliefe, yea flaughtered on heapes for Religions 
 controverfies in the fVarres of prefent and former 
 Ages. 
 
 " Notwithftanding the fuccelTe of later times, The fa- 
 " (wherein fundry opinions have been hatched about !"°"%^^y' 
 
 -■ -» ■ 1 n p' Or 3 
 
 " the fubjed: of Religion) a man may clearly difcerneiate King 
 "with his eye, and as it were touch with his finger of Bohe- 
 " that according to the verity of holy Scriptures, &c. "^'^' 
 " mens confciences ought in no fort to be violated, 
 
 ■ The ientence continues, with a Temicolon inllead of the period. 
 
8 To the High Court of Parliament. 
 
 " urged or conftrained. And whenfoever men have 
 " attempted any thing by this violent courfe, whether 
 " openly or by fecret meanes, the ilTue hath beene 
 " pernicious, and the caufe of great and wonderfull inno- 
 " vations in the principalleft and mightieft Kingdomes 
 " and Countries^ &c/ 
 
 It cannot be denied to be a pious and prudentiall 
 aB for Your Honours (according to your confcience) 
 to call for the advice of faithfull Councellours in the 
 high debates concerning Your owne, and the foules 
 of others. 
 
 Yet let it not be imputed as a crime for iiny Juppli- 
 ant to the God of Heaven for You, if in the humble 
 fenfe of what their foules beleeve, they powre forth 
 (amongft others) thefe three requejls at the Throne 
 of Grace. 
 
 Firft, That neither Your Honours, nor thofe excel- 
 lent and worthy perfons, whofe advice you feek, 
 limit the holy One of Ifrael to their apprehenjions, 
 debates, conclufions, rejecting or negled:ing the humble 
 and faithfull fuggeftions of any, though as bafe as 
 fpittle and clay, with which fometimes Chriji lefus 
 opens the eyes of them that are borne blinde. 
 
 Secondly, That the prefent and future generations 
 of the Sons of Men may never have caufe to fay that 
 fuch a Parliament (as England never enjoyed the like) 
 Effay of fhould modell the worjhip of the living, eternall and 
 ^ '^'°"' invijible God after the Bias of any earthly intereji, 
 though of the higheft concernment under the Sunne : 
 And yet, faith that learned Sir Francis Bacon (how 
 ever otherwife perfwaded, yet thus he confefTeth :) 
 
 ' Quoted alfo in Scriptures and Reafons, fee note, infra. 
 
To the High Court of Parliatnent. g 
 
 " Such as hold prej/ure of Con/ciencey are guided therein 
 ** by Tome private interejis of their owne." 
 
 Thirdly, What ever way of worjhipping God Your ^}- i^ rarely 
 owne Confciences are perfwaded to walke in, yet (from ^^^^ 
 any bloody ^^ of violence to the confciences of others) fons were 
 it may bee never told at Rome nor Oxford^ that the P^''^^,'^".'^^ 
 Parliament of Rngland hath committed a greater confcience 
 rape, then if they had forced or ravilhed the bodies but byfuch 
 of all the women in the World. don They 
 
 And that Englands Parlia?nent (fo famous through- were con- 
 out all Europe and the World) fhould at laft turne ^^^l^^^^ 
 Papijis, Prelatijis, Presbyterians, Independents, Socin- their con- 
 ians, Familijis, Antinomians, &c. by confirming alli'cience. 
 thefe forts of Confciences, by Civill force and violence 
 to their Confciences. 
 
 " " It was a notable obfervation of a ejjed therein them/elves for their own 
 
 wife father, and no lefs ingcnuoully con- cnds.^'' Eflay 3, Unity in Religion, ed. of 
 
 fefled ; that thofe who held and perfuaded 1625 ; Spedding's Bacon, xii : 91. 
 prejfure of confcience, were commonly inter- 
 
T^o every Courteous Reader, 
 
 T 7T 7Hile I plead the Caufe of Truth and Irmocencie 
 V V againft the bloody DoBrine of Perfecution for caufe 
 of coTiJcience^ I judge it not unfit to give alar me to my felfe, 
 and all men to prepare to be perfecuted or hunted for caufe 
 of conjcience. 
 
 Whether thou ftandeft charged with lo or but 2 Talents, 
 if thou hunteft any for caufe of confcience, how canft thou 
 fay thou followeft the La?fil?e of God who fo abhorr'd that 
 practice ? 
 
 If Paul, if yejus Chrijl were prefent here at London, and 
 the quejlion were propofed what Religion would they approve 
 of: The Papijls, Prelatijis, Presbyterians, Indepetidents, &c. 
 would each fay, Of mine, of mine. 
 
 But put the fecond queftion, if one of the feverall forts 
 (hould by major vote attaine the Sword of fteele : what 
 weapons doth Chrift Jefus authorize them to fight with in 
 His caufe ? Doe not all men hate the perfecutor, and every 
 conjcience true or falfe complaine of cruelty, tyranny ? &c. 
 
 Two mountaines of crying guilt lye heavie upon the backes 
 of All that name the name of Chriji in the eyes of "J ewes, 
 Turkes and Pagans. 
 
 Firft, The blafphemies of their Idolatrous inventions, J uper- 
 Jlitions, and mofl unchrijiian converjdtions. 
 
 Secondly, The bloody irreligious and inhumane opprejjions 
 and deJlruBions under the maske or vaile of the Name of 
 Chriji, &c. 
 
 O how like is the jealous "Jehovah, the confuming fire to 
 end thefe ^VQ^cwt Jlaughters in a greater llaughter ot the holy 
 WitnelTes ? Rev. 1 1 . 
 
12 To every Courteous Reader. 
 
 Six yeares preaching of fo much Truth of Chriji (as that 
 time afforded in K. Edwards dayes) kindles the flames of Q^ 
 Maries bloody perfecutions. 
 
 Who can now but exped: that after fo many fcores of yeares 
 preaching and profejjing of more Truths and amongft fo many 
 great contentions amongft the very beft of Protejiants^ a iierie 
 furnace fhould be heat, and who fees not now xhejires kind- 
 Ung ? 
 
 I confelTe I have little hopes till thofe flames are over, that 
 this Difcourfe again ft the doBrine of perfecution for caufe of 
 confcience ftiould pafle currant (I fay not amongft the Wolves 
 and Lions^ but even amongft the Sheep of Chriji themfelves) 
 yet liberavi anijuam inea?n^ I have not hid within my breajt 
 my fouls belief: And although fleeping on the bed either of 
 the pleafures or profits of ftnne thou thinkeft thy confcience 
 bound to fmite at him that dares to waken thee ? Yet in the 
 middeft of all thefe civill and fpirituall Wars (I hope we 
 fliall agree in thefe particulars.) 
 
 Firft, how ever the proud (upon the advantage of an higher 
 earth or ground) or'elooke the poore and cry out Schifmat- 
 ickes, Hereticks, Sec. fliall blafphemers and feducers fcape 
 unpuniftied ? &c. Yet there is a forer puniftiment in the 
 Go/pel for defpifing of Chriji then Mojes, even when the 
 defpifer of Mojes was put to death without mercie, Heb. i o. 
 28, 29. He that beleeveth not ftiall bee damned, Marke 
 16. 16. 
 
 Secondly, what ever Worftiip, Miniftry, Miniftration, the 
 beft and pureft are prad:ifed without faith and true perfwa- 
 fion that they are the true inftitutions of God, they are fin, 
 finfull worfliips, Miniftries, &c. And however in Civill 
 things we may be fervants unto men, yet in Divine and 
 Spirituall things the pooreft pejdnt muft difdaine the fervice 
 
To every Courteous Reader. 13 
 
 of the higheft Prince : Be ye not the fervants of men, i Cor. 
 14. fvii: 23.]^ 
 
 Thirdly, without fearch and triall no man attaines this 
 faith and right perfwafion, i Thef. 5. Try all things. 
 
 In vaine have Englijh Parlia?nents permitted Englijh Bibles 
 in the pooreft Englijh houfes, and the fimpleft man or woman 
 to fearch the Scriptures, if yet againft their foules perfwafion 
 from the Scripture, they (hould be forced (as if they lived in 
 Spaine or Rome it felfe without the fight of a Bible) to beleeve 
 as the Church beleeves. 
 
 Fourthly, having tried, we muft hold {?i{)i, i Thejfal. 5. 
 upon the lolfe of a Crowne, Revel. 13. [iii : 11.] we muft 
 not let goe for all the flea bitings of the prefent afflidlions, 
 &c. having bought Truth deare, we mufi: not fell it cheape, 
 not the leaft graine of it for the whole World, no not for 
 the faving of Soules, though our owne moft precious ; leaft 
 of all for the bitter fweetning of a little vanilhing pleafure. 
 
 For a little puffe of credit and reputation from the change- 
 able breath of uncertaine fons of men.[:] 
 
 For the broken bagges of Riches on Eagles wings : For a 
 dreame of thefe, any or all of thefe which on our death-bed 
 vanifli and leave tormenting ftings behinde them : Oh how 
 much better is it from the love of Truth, from the love of 
 the Father of lights, from whence it comes, from the love 
 of the Sonne of God, who is the way and the Truth, to fay 
 as he, yoh?i 18. 37. For this end was I borne, and for this 
 end came I into the World that I might beare witnelfe to 
 the Truth. 
 
A Table of the principall Contents 
 of the Bookec 
 
 TKuth and Peace -their rare and feldome ??teeting. Page 15 
 2 Great coiuplaints of Peace. 1 6 
 
 P erf ecutors feldome p/ead Chrid but Mofesy^r their Authour. 1 7 
 Strife Chrijlian and unchrijiian. ibid 
 
 A threefold dolefull cry. ibid. 
 
 'The wonderfull providence of God in the ^writing of the argu- 
 ments againji perfecution. 1 8 
 A definition of perfecution dif cuffed. 19 
 Confidence will not be refrained fir 07n its owne worfjip^ nor con- 
 
 jirained to another. 20 
 
 A chafe fioule in Gods worfijip, compared to a chafe wifie. ibid. 
 Gods people have erred fir om the very funda?nentalls of vifble 
 
 worfip. ibid 
 
 4 Sorts of fipirituall foundations in the New Tef anient. 21 
 
 The 6 fiundaf?ientalls ofi the Chrifian Religion. ibid. 
 
 The comming out of Babel not locally but myficall. ibid. 
 
 The great ignorance of Gods people concerning the nature ofi a 
 
 true Church. ibid. 
 
 Common-Prayer written againf by the New Englijh Min- 
 
 ifers. 23 
 
 Gods people have worfloipped God with fialfie worjlnps. ibid. 
 God is pleafied fiometijnes to convey good unto his people beyond a 
 
 promifie. ibid. 
 
 A notable fipeech ofi King James to a great Nonconformifi turned 
 
 perfiecutor. 24 
 
 Civill peace dificufifed. ibid. 
 
1 6 The Table. 
 
 'The difference between Spirituall and civilljiate. Page 25 
 
 Six cafes wherein Gods people have been ufually accounted arro- 
 gant, and peace breakers, but ?noJi unjujily 26 
 The true caujes of breach and dijiurbance of civill peace. 29 
 A prepoflerous way of fuppr effing err ours. 30 
 Perfecutors mufi needs oppreffe both erroneous and true con- 
 fciences. ibid. 
 All perfecutors of Chrifl profeffe not to perfecute hitn. ibid. 
 What is meant by the Heretic ke. Tit. 3. 33 
 The word Heretick generally tnijlaken. 34 
 Corporall killing in the haw, typing out Spirituall killing in the 
 Gofpell. 36 
 The cariage of a Soule fenfble of mercy, towards others in their 
 blindneffe, &c. 38 
 The difference between the Church, and the World wherein it is, 
 in all places. 38 
 The Church and civill State confufedly made all one. 39 
 The mojl peaceable accufed for peace-breaking. 40 
 A large Exa??iination of what is meant by the Tares, and let- 
 ting of them alone. ibid. 
 Sathans fubtletie about the opening of Scripture. 41 
 Two forts of Hypocrites, 44 
 The Lord Jefus the great Teacher by Parables, and the only 
 Expounder of them. 44 
 Preaching for converfon is properly out of the Church. 45 
 The tares proved properly to fgnifie Antichrifians. ibid. 
 Gods Kingdome on Earth the vifble Church. 46 
 The difference between the Wheat and the Tares, as alfo 
 betweene thefe Tares and all others. 46 
 A civill Magijiracie frofn the beginning of the world. 47 
 The Tares are to be tolerated the longeji ofallfnners. 48 
 - The danger of infeBion by permitting of the Tares, affoyled. ibid. 
 
The Table. 
 
 17 
 
 The civill Magijirate not Jo particularly fpoken to in the New 
 Teji anient as Fathers, Majters, &c. and why. Page 50 
 
 A two-fold Ji ate of Chrijlianitie ; Perfecuted under the Rotnane 
 E?nperours, and Apojiated under the Ro?nane Popes. ibid. 
 3 Particulars contained in that prohibition of Chrijt fefus con- 
 cerning the Tares, Let the?n alone. Mat. 13. 51 
 Accofnpanying with Idolaters, i Cor. 5. difcufed. 52 
 Civill Magif rates never invejied by Chriji fefus with the power 
 and title of Defenders of the Faith. 54 
 Gods people ever earnef with God for an Arme of Flefi. ^^ 
 The dreadfull pimifitnent of the blind Phar if es in 4 refpeBs. ibid. 
 The point of feducing, infiBing, or Soule killing, examined, ^j 
 Strange cojifufons in punijh?nents. 59 
 The blood of Soules, A6ls 20. lies upon fuch as profejfe the Min- 
 ifrie : the blood of Bodies only upon the State. ibid. 
 UJurpers and Heires of Chrif fejus. 60 
 The Civill Magif rate bound to preferve the bodies of their fub - 
 jeBs, and not to defroy the?nfor confcience fake. 61 
 The fire from heaven. Rev. 13. 13. 2 Tim. 2. 25, 26. exam- 
 ined. 62 
 The original I of the Chrif i an name, Ad:s 1 1. 63 
 A Civill fword in Religion makes a Nation of hypocrites, 
 Ifa. 10 64 
 A difference of the true and falfe Chrif and Chrif ians. 65 
 The nature of the worfjip of unbeleeving and naturall per- 
 fons. ibid. 
 Antoninus Pius his fainous a5i concerning Religion. 66 
 Ifa. 24. Mic. 4. 3. concerning Chrif s vifble Kingdotne dif- 
 cuffed. ibid. 
 A6ls 20. 29. The fuppr effing of Spirituall wolves dif cuffed. 67 
 // IS in vaine to decline the name of the head of the Church, and 
 yet to pra£iife the headjhip. 68 
 3 
 
1 8 The Table. 
 
 Titus 1.9. 10. difcujfed. Page 69 
 
 Unmercifull and bloody doBrine. 70 
 
 The Spirituall weapons, 2 Cor. i o. 4. difcujfed. ibid. 
 
 Civill weapons moji hnproper in Spirituall caufes. j i 
 
 The Spirituall ar tiller ie, Eph. 6. applied. 72 
 
 Rom. 13. concerning Civill Rulers power in Spirituall caufes, 
 
 largely examined. 73 
 
 Pauls appeale to Csfar examined. jj 
 
 And cleared by 5 arguments. ibid. 
 
 4 Sorts of fwords. 79 
 
 What is to be underfood by evil I, Rom. 13. 4. 81 
 
 Though evill be alwayes evill, yet the pertnifjion of it may fome- 
 
 times be good. 8 3 
 
 2 Sorts of commands both from Mofes and Chrift. 84 
 
 The permijjion of divorce in Ifrael, Mat. 19. 17, 18. ibid. 
 
 JJfury in the Civill fate lawfully permitted. 85 
 
 Seducing teachers, either Pagan, fewijh, Turkijlj or Antichrif- 
 
 tian, may yet be obedient fubjeBs to the Civill Laws. 86 
 
 Scandalous livers againjl the Civill fate. 87 
 
 Toleration o/' Jefabel and Balaam, Kev. 2. 14, 20. examined. 88 
 The Chriflian world hath fw allowed up Chrifiatiity. 89 
 
 Chrif Jefus the deepef polititian that ever was, yet coimnands 
 
 he a toleration of Antichrifians. 91 
 
 The Princes of the world feldome take part with Chrif Jefus. 9 3 
 Buchanans item to King James. ibid. 
 
 Kitig James his fayings againf perfecution. ibid. 
 
 King Steven ^Poland his fayings againf perfecution. 93 
 
 Forcing of confcience a foule rape. 94 
 
 Perfecution for confcience hath been the launcet which hath let 
 
 blood the Nations. All Spirituall whores are bloody. ibid. 
 Poligamie or the jnany-wives of the Fathers. ibid. 
 
 David advancing of Gods worfiip againf order. 95 
 
The Table. 19 
 
 Conftantine and the good E?}iperours confejl to have done more 
 
 hurt to the Name and Crowne of Chriji then the bloody 
 
 Neroes did. Page 95 
 
 The language of perfe outers. 96 
 
 Chrijis Lillies may four ijh in the Churchy notwithflanding the 
 
 weeds in the world permitted. 97 
 
 ^lueeyi Elizabeth and King James their perfecuting for caufe 
 
 of ReligioTi exa?nined. ibid. 
 
 ^een Elizabeth confefed by Mr. Cotton to have ahnof fired 
 
 the world in civill co?nbufiions . 98 
 
 The Wars between the Papifis and the Protefiants. ibid. 
 
 The Wars atid fuccejje of the Waldenfians agaiiifi three Popes.c^g 
 Gods people vidlorious overco?n??iers, and with what weapons, ibid. 
 The Chrifiian Church doth not perfe cute, but is perfecuted. ibid. 
 The nature of excofnmunication. 100 
 
 The opinio?i of aiicient Writers exatnified concernifig the doBrine 
 
 of perfecution. i o i 
 
 Conftraint upon confidence in Old and New England. ibid. 
 
 The Indians ofi New England permitted in their worfihipping ofi 
 
 devils, 102 
 
 In 2 cafies a fialfie Religion will not hurt. 103 
 
 The abfiolute fiuj/iciencie of the Sword of the Spirit. 104 
 
 A Nationall Church not infiituted by Chrifi. ' ibid. 
 
 Man hath no power to make LaweSy to binde confidence. 105 
 Hearing ofi the word in a Church efiate a part ofi Gods wor- 
 
 P{P- _ _ 107 
 
 Papt/is plea for toleration ofi^ confidence. ibid. 
 
 Protefiant partiality in the caufie of perfiecution. 108 
 
 Pills to purge out the bitter hutnour ofi perfiecution. ibid. 
 Superfiition and perfiecution have had many votes and fiuffrages 
 
 firofn Gods owne people. 1 09 
 
 Soul-killi?ig dificujfed. ibid. 
 
20 The Table. 
 
 Phineas his aB dif cuffed. Pag€ 1 1 1 
 
 Eliah his Jlaughters examined. ibid. 
 
 Dangerous confequences Jiowing from the civill Magijirates 
 
 power in Spirituall cafes. 114 
 
 The world turned upfde downe. 114 
 
 The wonderfull anfwer of the Minijiers of New England to the 
 
 Minijiers of Old. ibid. 
 
 Lamentable differences even amongst them that feare God. 115 
 The doBrine of perfecution ever drives the mofl godly out of the 
 
 world. 116 
 
 A Modell of Church and Civill power cotnpofed by Mr. Cotton, 
 
 and the Minifers of New England, and fent to Salem, [as a 
 
 further confirmation of the bloody doBrine of perfecution for 
 
 caufe of confidence^ examined and anfiwered. 1 1 8 
 
 Chrifis power in the Church confiefi to be above all Magifirates 
 
 in Spirituall things. 1 1 9 
 
 Ifa. 49. 23. lamentably wrefied. ibid. 
 
 The civill Co?nmonweale, and the Spirituall Commonweale the 
 
 Church not inconfifient, though independent the one on the 
 
 other. 1 20 
 
 Chrifi ordinances put upon a whole city or Nation may civilize 
 
 thefn, and moralize, but not Chrifitia?iize befiore repentance 
 
 firfi wrought. 121 
 
 Mr. Cottons and the New EngliJJj Minifiers confiefiion that the 
 
 Magifirate hath neither Civill nor Spirituall power in Soul 
 
 matters. 122 
 
 The Magifirates and the Church [by Mr. Cottons grounds) in 
 
 one and the fia?ne caufie ?nade the fudges on the Bench, and 
 
 delinquents at the Bar. 123 
 
 A de?nonfirative illufiration that the Magifirate cannot have 
 
 power over the Church in Spirituall or Church caufies. 1 24 
 The true way ofi the God ofi Peace in differences between the 
 
 Church and the Magifirate. 1 25 
 
The Table. 21 
 
 The tearms Godlinejfe and Honejiy explained^ i Tim. 2. i. and 
 honejiy proved not to Jignijie in that place the righteoiifnes of 
 the fecond Table. Page 127 
 
 The forcing of 7nen to Gods worflnp, the greateji breach of civ ill 
 peace. 1 29 
 
 The Rofnan Caefars of Chrifts tif?ie defcribed. ibid. 
 
 It pleafed not the Lord fefus in the injiitution of the Chrijlian 
 Church to appoint and raife up any Civill Governours to take 
 care of his worjhip. 130 
 
 The true cuftodes utriufque Tabulae, and keepers of the Ordi- 
 nances and worjljip of Jefus Chriji. ibid. 
 
 The Kings of /Egypt ^ Moab, Philifia, AJJyria, Nineveh, were 
 not charged with the worjhip of God, as the Kings of fudah 
 were. 1 3 1 
 
 Mafers offa??iilies not charged under the Gofpel to force all the 
 confciences of their fatnilies to worjhip. 132 
 
 Gods people have then Jhined brighteji in Godlines, when they 
 have enjoyed leaji quietneffe. 1 34 
 
 Few MagiJirates, few Men, fpiritually good; yet divers forts 
 of conwiendable Goodnes bejide jpirituall. ibid. 
 
 Civill power originally and fundamentally in the People. Mr. 
 Cotton and the New Englifh give the power of ChriJl into 
 the hands of the Co?nnionweale. lyj 
 
 Lawes cojicerning Religion, of two forts. 138 
 
 The very Indians abhor to dijiurbe any Confcience at Wor- 
 
 J^'^P- . . . . . ^3? 
 
 Canons and conjlttutions pretended Civill, but indeed EcclefaJ- 
 
 ticall. ibid. 
 
 A threefold guilt lying upon Civill powers, coimnanding the Sub- 
 jects Soule in Worjhip. 143 
 
 Perfons may with lejje Jinne be forced to marry whom they can- 
 not love, then to worjhip where they cannot beleeve. ibid. 
 
22 The Table. 
 
 As the caufe, fo the weapons of the Beaji and the Lambe are 
 infinitely different. Page 1 46 
 
 Artaxerxes his Decree exa??iined. 147 
 
 The Junwie of the Rxamples of the Gentile Kings decrees con- 
 cerning Gods worjldip in Scripture. 149 
 The DoBrine of putting to death Blafphemers of Chrijiy cuts off 
 the hopes of the fewes partaking in his blood. 181 
 The direfull effeBs of fgh ting for Confcience. 151 
 Err our is confident as well as Truth. 1 5 2 
 Spirituall prifons. 1 5 3 
 Some Confidences not fo eafly healed and cured as ?nen imagine. 1 54 
 Perfecuters difpute with Hereticks^ as a tyrannicall Cat with 
 the poore Moufe : And with a true JVitnes, as a roaring 
 Lyon with an innocent La?nbe in his paw. 155 
 Perfecuters endure not the name of Perfecuters. 156 
 Pfal. 1 01 concerning cutting off the wicked^ examined. 158 
 No difference of Lands and Countries, fnce Qhrif Jefus his 
 comming. ib. 
 The New Englifij feparate in America, but not in Europe. 159 
 Chrijl yefus forbidding his followers to permit Leaven in the 
 Church, doth not forbid to permit Leaven in the World. 160 
 The Wall (Cant. 8. 9.) difcuffed 161 
 Every Religion commands its profeffors to he are only its own 
 Priejis or Minijiers. 162 
 fonah his preaching to the Ninevites difcuffed. 162 
 Hearing ofi the Word difcuffed. ibid. 
 Eglon his rijing up to Ehuds ineffage, difcuffed. ibid. 
 A twofold Miniftrie oj^ Chriji: Firf, Apojlolicall, properly 
 converting. Secondly, Feeding or Pajiorall. 162 
 The New Englifh forcing the people to Church, and yet not to 
 Religion [as they Jay) for ci?ig them to be of no Religion all 
 their dayes 163 
 
The Table. 23 
 
 T^e Civiil State can no ??iore lawfully compcll the Confciences 
 of 7nen to Church to heare the Word, then to receive the Sac- 
 raments. Page 164 
 
 No prejident in the Word, of any people converting and baptiz- 
 ing thef?if elves. 166 
 
 True converfon to vifble Chrijiianitie, is not only from fns 
 againji the fecond Table, but from falfe WorflAps alfo. ibid. 
 
 The Commifjion, Mat. 28 difcujfed. 167 
 
 The Civiil Magijirates not betrujled with that Commijion. ibid. 
 Jehofaphat, 2 Chron. 17. a figure of Chriji Jefus in his 
 Church, not of the Civiil Magijtrate in the State. 168 
 
 The ?naintenance of the Minijirie, Gal. 6. 6. examined. ibid. 
 
 Chriji Jefus never appointed a maintenance of the Minijirie 
 frotn the impenitent and unbelieving. 1 69 
 
 They that compell men to heare, compell them alfo to pay for 
 their hearing and converfon. ibid. 
 
 Luc. 14. Compell them to come in, examined. ibid. 
 
 Natural I men can neither truly worflnp nor mainteine it. 1 70 
 
 T^he Nationall Church of the "J ewes ?night well be forced to a 
 fet led maintenance : but not fo the Chrijlian Church. 171 
 
 The fnaintenance which Chriji hath appointed his Minijirie in 
 the Church. 172 
 
 The JJniverfties of Europe cauj^es of univerfall fins and plagues : 
 yet Sc hooks are honourable for tongues and Arts. iji 
 
 The true Church is Chrijis Schoole, and Believers his Schol- 
 ars, ibid. 
 
 Mr. Ainfworth excellent in the Tongues, yet no Univerftie 
 man. 1 74 
 
 K. Henry the 8. fet down in the Popes chaire in England. 175 
 
 Apocrypha, Homilies, and Common Prayer precious to our Jore- 
 fathers. ib. 
 
 Ke formation proved fallible. 176 
 
24 The Table. 
 
 T/6^ prejident of the Kings of Ifrael & fudah largely exam- 
 ined. Page 178 
 
 'Yhe Perfan Kings example make Jlrongly againjl the doBrine 
 of Perfecution . 179 
 
 1 . The difference of the Land of Canaan from all lands and 
 countries^ in 7 [8] particulars. ibid. 
 
 2. The difference of the people of Ifrael from all other peoples, in 
 7 particulars. i 8 3 
 
 Wonderfull turnings of Religion in England in twelve yeares 
 revolution. 185 
 
 T^he Pope not unlike to recover his Monarchy over Europe, before 
 his downfall. ibid. 
 
 Ifrael Gods only Church might well renew that Nationall Covenant 
 and ceretnoniall worflnp, which other Nations cannot doe. 187 
 
 The difference of the Kings and Governours of Ifrael from all 
 Kings and Governours of the world, in 4 particulars. 1 8 8 
 
 5 Def?ionJirative arguments proving the ufifoundneffe of the 
 maxi??ie, viz. The Church and Co?nmonweale are like Hypo- 
 crates twins. 1 8 9 
 
 A facrilegious proftitution of the natne Chrijlian. 192 
 
 David immediately infpired by God in his ordering of Church 
 affairs. 193 
 
 Solomons ^<?/>^;z^(?/'Abiathar, i Kings 2. 26, 27. dif cuffed. 194 
 
 The liberties of Chrifs Churches in the choice of her offcers. 195 
 
 A civill influence dangerous to the State liberties. ibid. 
 
 Jehofaphatsy^z// examined. ibid. 
 
 God will not wrong Ciefar, and Q'£.{2i^ Jhould not wrong God. \c)(:i 
 
 The famous aBs o/'Joliah exaf?iined. ibid. 
 
 Magiflracie in generall from God, the particular formes frotn 
 the people. ibid. 
 
 Ifrael confirmed in a Nationall Covenant by revelations, fgnes 
 and miracles, but not fo any other Land. ibid. 
 
The Table. 25 
 
 Kings and Natiofis often plant and often plucke up Relig- 
 ions. Page 197 
 
 A Nationall Church ever fubje£i to turne and returne. ibid. 
 
 A wotnan^ PapilTa, or head of the Church. ibid. 
 
 The Papijis neerer to the truth y concerning the governour of the 
 Churchy then mojl Protejiants. 198 
 
 The Kingly power of the Lord fefus troubles all the Kings and 
 Rulers of the World. ibid. 
 
 A twofold exaltation of Chriji. ibid. 
 
 A monarchic all and Minijteriall power of Chriji. 199 
 
 3 Great conipetitours for the Minijleriall power of Chriji. ibid. 
 
 The Pope pretendeth to the Minijleriall power of Chriji ^ yet upon 
 the point chalengeth the Monarchicall aljo. ibid. 
 
 3 Great faSlions in ^T\<^\-iindi Jiriving Jor the Arme of Flejh. 200 
 
 The Churches oj^ the Jeparatioii ought in humanity ^ and JubjeBs 
 liberty y not to be opprejfed, but at leajl per knitted. 20 1 
 
 7 Reajons proving that the Kings oJIJ'rael and fudah can have 
 no other but a Spiritual I Antitype. 202 
 
 Chrijlianitie addes not to the nature of a Civill Commonweale ; 
 nor doth want oj^ Chrijlianitie diminijh it. 203 
 
 Mojl JlrajigCy yet moji true conjequences from the Civill Mag- 
 ijlrates being the Antitype of the Kings of Ifrael and 
 fudah. ibid. 
 
 If no Religion but what the Commonweale approve ; then no 
 Chriji y no Gody but at the pleafure of the World. 204 
 
 The true Antitype of the Kings of Ifrael and fudah. ibid. 
 
 4. I^he difference oJAfraels Statutes and Lawes from all others 
 in 3 particulars. ibid. 
 
 5. The difference of Ifraels Punijldments G? Rewards Jrom all 
 others. 205 
 
 Temporall projperitie f?wjl proper to the Nationall Jlate of the 
 fewe. ibid. 
 
26 The Table. 
 
 "The FjX communication in Ifrael. Page 206 
 
 The corpora!! Jioning in the Law typed out fpirituall Jioning in 
 the Go/pel. ibid. 
 
 The wars of Ifrael typical! and unparalleld, but by the Spirit- 
 ual! wars of Spirituall Ifrael. ibid. 
 The famous typicall captivitie of the fewes. 207 
 Their wonder full viBories. 208 
 The myficall Army of white troopers. 209 
 Whether the Civill Jlate of Ifrael was pre/identiall. ibid. 
 Great unf ait h f nine fc in Magijtrates to caji the burthen of judg- 
 ing and efablijhing Chrijlianitie upon the Comjuonweale. 2 1 o 
 Thoufands of lawfull Civill Magif rates, who never heare of 
 fefus Chrifl. 2 1 1 
 Nero and the perfecuting Km per ours not fo injurious to Chrif- 
 tianity, as Con ftan tine and others, who affumed a power in 
 Spirituall things. ibid. 
 They who force the confcience of others, cry out of perfecution, 
 when their owne are forced. 212 
 Conftantine and others wanted not fo much affeBion, as inforju- 
 ation of judgement. ibid. 
 Civill Authoritie giving and lending their Homes to Bijljops 
 dangerous to Chrijls truth. ibid. 
 The Spirituall power of Chriji lefus, compared in Scripture to 
 the incomparable home of the Rhinocerot. 213 
 The nurjing Fathers and Mothers, Ifa. 49. ibid. 
 The civill Magijirate owes 3 things to the true Church of 
 Chrift. 2 1 4 
 The civill Magifrate owes 2 things to falfe Worjloippers. 214 
 The rife of High Commifjions. 2 1 5 
 Pious Magijlrates & Minijiers confcience s are perfwaded for 
 that, which other as pious Magijlrates & Minijiers coft- 
 Jciences condefnn. 2 1 5 
 
The Table. 27 
 
 A?i apt Jimilitude difcujfed concerning the Civill Magif- 
 
 trate. P^gc 216 
 
 A grievous charge againji the Chrijiian Church and the King 
 
 of it. 222 
 
 A Jlrange Law in New England formerly againji excommuni- 
 cate perfons. ibid. 
 A dangerous doBrine againji all Civill Magijirates. 223 
 Originall Jin charged to hurt the Civill Jiate. ibid. 
 They who give the Magijtrate more then his due, are apt to 
 
 dijroabe him of what is his. 224 
 
 A Jt range double piBure. 12.6 
 
 The great priviledges of the true Church of Chriji. 227 
 
 2 ^similitudes illujirating the true power of the Magijtrate. ibid. 
 A marvelous chalenge f more power under the Chrijiian, then 
 
 under the Heathen Magijirate. 229 
 
 Civill Magijirates, derivatives from the fountains or bodies of 
 
 people. 230 
 
 A beleeving Magifrate no more a Magijirate then an unbe- 
 
 leeving. ibid. 
 
 The excellencie of Chrijiianity in all callijtgs. ibid. 
 
 The Magijirate like a Pilot in the Ship of the Commonweale. 2 3 1 
 The teartnes Heathen and Chrijiian Magijirates. ibid. 
 
 The unjuji and partiall liberty to Jo?ne conjcieiices and bondage 
 
 unto all others. 232 
 
 The co7nmiJjion Matth. 28. 19, 20. 7iot proper to Pajlors and 
 
 teachers, leajl of all to the Civill Magijirate. 233 
 
 Unto whom now belongs the care of all the Churches, &c. ibid. 
 Ad:s 15. commonly mij applied. 234 
 
 The promife of Chriji s prefence Mat. 18. diJlinB from that 
 
 Mat. 28. 235 
 
 Church adtninijlrations firjlly charged upon the Minijiers 
 
 thereof. 236 
 
28 The Table. 
 
 ^een Elizabeths Bifiops truer to their principles then many of 
 a better fpirit and prof ejjion. Page 237 
 
 Mr. Barrowes profejjion concerning ^een Elizabeth. ibid. 
 
 The inventions of ?nen fwarving frofn the true efjentialls of civil I 
 and Spiritual I Commonweales. 239 
 
 A great quejiion viz. whether only Church members, that is 
 godly perfons in a particular Church ejiate, be only eligible 
 into the Magijlracie. ib. 
 
 The world being divided into 30 parts, 25 never heard of 
 Chrijh 240 
 
 Law full civill Jiates where Churches of Chrijl are not. ibid. 
 
 Few Chrijl ians Wife and noble and qualified for affaires of 
 State. ibid. 
 
(l) 
 Scriptures And Reasons 
 
 written long llnce by a Witneffe of lefus 
 
 Chrift, clofe Prifoner in Newgate, againft Per- 
 
 fecution in caufe of Conjcience ; and fent fome 
 
 while fince to Mr. Cotton^ by a Friend 
 
 who thus wrote : 
 
 In the multitude (j/' Councellours there is fafety : 
 
 It is therefore humbly dejired to be injiru- 
 
 Bed ill this point : 'viz. 
 
 Whether Perfecution_/^r catc/e of Qonki^nc^ 
 
 be not againji the DoBrine o/^ lefus Chrift the King of 
 Kings. The Scriptures and Reafons are thefe. 
 
 BEcaufe Chriji commandeth that the Tares and 
 Wheat (which fome underftand are thofe that 
 walke in the Truth, and thofe that walke in Lies) 
 (hould be let alone in the World, and not plucked up 
 untill the Harvejl, which is the end of the Worlds 
 Matth. I 3. 30. 38. &c. 
 
 The fame commandeth Matth. 15. 14. that they that 
 are Blinde (as fome interpret, led on in falfe Religion^ 
 and are offended with him for teaching true Religion) 
 fhould be let alone, referring their punifliment unto their 
 falling into the Ditch. 
 
 Againe, Luke 9. 54, 55. hee reproved his Difciples 
 
 who would have had Fire come downe from Heaven 
 
 and devoure thofe Samaritanes who would not receive 
 
 Him, in thefe words : Ye know not of what Spirit ye 
 
 4* 
 
30 The Bloudy Tenent. 
 
 are, the fon of Man is not come to deftroy Mens lives, 
 but to fave them. 
 
 4 Paul the Apoftle of our Lord te^cheth, 2 Tim. 24. 
 2. That the fervant of the Lord muft not Jlrive^ but 
 mufi: be gentle toward all Men, fuffering the Evill Men, 
 inftrud:ing them with meeknejfe that are contrary minded, 
 proving if God at any time will give them repentance, 
 that they may acknowledge the Truth, and come to 
 amendtiient out of that fnare of the devill, &c. 
 
 5 According to thefe blelfed Commandements , the holy 
 Prophets foretold, [2] that when the Law oi Mofes (con- 
 cerning Worjhip) fliould ceafe, and Chrijh Kingdome be 
 eftabliflied, EJa. 2. 4. Mic. 4. 3, 4. They fliall breake 
 their Swords into Mathookes, and their Speares into 
 Sithes. And Efa. 1 1. 9. Then fhall none hurt or deftroy 
 in all the Mountaine of my HolinelTe, &c. And when 
 he came, the fame he taught and praBiJed, as before: 
 fo did his T>ifciples after him, for the Weapons of his 
 Warfare are not carnall (faith the Apoftle) 2 Cor. 10. 4. 
 
 But he chargeth ftraitly that his Difciples (hould be 
 fo far from perfecuting thofe that would not bee of their 
 Religion, that when they were perfecuted they fhould 
 pray [Matth. 5.) when they were curfed they Ihould 
 blejfe. Sec. 
 
 And the Reafon feemes to bee, becaufe they who now 
 are Tares, may hereafter become Wheat ; they who are 
 now blinde, may hereaftery^^ ; they that now rejiji him, 
 may hereafter receive him ; they that are now in the 
 devils fnare, in adverfenejfe to the Truth, may hereafter 
 come to repentance ; they that are now blafphemers and 
 perfecutors (as Paul was) may in tir^e h^covwc fait hfull 
 as he ; they that are now idolators as the Corinths once 
 
The Bloudy Tenent. 31 
 
 were (i Cor. 6. 9.) may hereafter become true worjlnp- 
 pers as they ; they that are now no people of God, nor 
 under fnercy (as the Saints fometimes were, i Pet. 2. 20.) 
 may hereafter become the people of God, and obtaine 
 7nercy, as they. 
 
 Some come nor till the 1 1 . houre, Matth. 20. 6. if 
 thofe that come not till the lajl houre fliould be dejiroyed, 
 becaufe they come not at the Jirji, then fhould they 
 never come but be prevented. 
 
 All which premtfes are in all humility referred to 
 your godly wife conjideration. 
 
 Becaufe this perfecution for caufe oi confcience is againft n. 
 the profejjion and praBice oi famous Princes. 
 
 Firft, you may pleafe to coniider the fpeech of King 
 ya?nes, in his Majejiies Speech at Parliament, 1609.' 
 He faith, it is a fure Rule in divinity, that God never 
 loves to plant his Church by violence and hloodjhed. 
 
 And in his HighneJJe Apologie, pag. 4. [2] fpeaking of 
 fuch Papijls that tooke the Oath, thus :' 
 
 " I gave good proofe that I intended no perfecution 
 "againft them for confcience caufe, but onely defired to 
 " bee fecured tor civill obedience, which for confcience 
 ** caufe they are bound to performe. 
 
 And pag. 60. [22] fpeaking oi Blackwell^ (the Arch- 
 
 • The Workes of the Mojl High and by a bull from Pope Clement VIII, 
 
 Mightie Prince James. Publifhed by April 6, 1599. He took the oath of 
 
 James, Bifhop ot Winton, &c. London, allegiance enafted in confequence of the 
 
 1616, p. 544. do. p. 248. Gunpowder Plot, and openly exprefled 
 
 2 George Black\vell,a Roman Catholic his approbation of it, though Paul V. 
 
 divine, was commiflioned to aft as arch- had condemned it. His fuperiors at 
 
 prieft over the fecular clergy in England Rome could not endure his attempts to 
 
 by Cardinal Cajctan, March 7, 1598, induce Roman Catholics to take the 
 
 in order to meet lome of the difficulties oath, and he was fuperfeded in 1508. 
 
 arifing from the lack of a Romifh epifco- Rofe, Biog. Dift., IV; Wood's Athenae 
 
 pate, and was confirmed and approved Oxonienfes, ii: 122. 
 
32 The Bloudy Tenent. 
 
 prieji) his Majejiy faith,' " It was never my intention to 
 " lay any thing to the faid Arch-Priejis charge (as I 
 "have never done to any) for caufe of confcience. And 
 in his Highnejfe Expojition on Revel. 20. printed 1588. 
 and after [in] 1603. his MajeJly writeth thus :^ "Sixthly, 
 " the compaffing of the Saints [3] and the befieging of 
 " the beloved City^ declareth unto us a certaine note of a 
 '■^falfe Churchy to be Perfecution^ for they come to feeke 
 " the faithfully the faithfull are them that are fought : 
 " the wicked are the befegers, the faithfull are the 
 " befeged. 
 
 Secondly, the ('Siymgoi Stephen King oi Poland:^ "I 
 " am King of Men^ not of Confciences^ a Commander of 
 " Bodies^ not of Soules. 
 
 Thirdly, the Kifig of Bohemia hath thus written : 
 " And notwithstanding the fuccelfe of the later times 
 " (wherein fundry opinions have beene hatched about the 
 "fubje6t oi Religion) may make one clearly difcerne 
 " with his eye, and as it were to touch with his Finger, 
 " that according to the veritie of Holy Scriptures, and a 
 " Maxime heretofore told and maintained, by the ancient 
 " Dod:ors of the Church ; That mens confciences ought 
 "in no fort to bee violated, urged, or cofijirained; and 
 " whenfoever men have attempted any thing by this 
 " violent courfe, whether openly or by fecret meanes, the 
 " ilTue hath beene pernicious, and the caufe of great 
 
 ' The Workes of the Mojl High and "I reign over perfons ; but it is God 
 
 Mightie Prince James, p. 268. who rules the confcience. Know that 
 
 2 The Workes of the MoJI High and God has referved three things to him- 
 Mightie Prince James, p. 79. felf ; the creation of fomething out of 
 
 3 Stephen Bathori was King of Poland nothing, the knowledge of futurity, and 
 1575-1586. Though a convert to the the government of the confcience." 
 Roman Church he ufed no intolerance Lardncr^s Cabinet Cyclopedia, Poland, p. 
 towards his Proteilant fubjedls. He faid, 167. 
 
The Bloudy Tenent. 33 
 
 " and wonderfull Innovations in the principalleft and 
 " mightiell: Kingdotnes and Countries of all Chrijften- 
 ** dome. 
 
 And further his Af^V//y faith : "So that once more 
 " we doe profelTe before God and the whole Worlds that 
 " from this time forward wee are firmly refolved not to 
 ^^ per fe cute or moleji^ or fuffer to be perjecuted or molejied^ 
 "any perfon whofoever for matter of Religion, no not 
 " they that profelfe themf elves to be of the Romijh Church, 
 "neither to trouble or difturbe them in the exercife of 
 "their Religion, fo they live conformable to the Lawes 
 "of the States, &c.' 
 
 And for the practice of this, where is perfecution for 
 caufe of confcience except in England and where Popery 
 reignes, [?] and there neither in all places, as appeareth 
 by France, Poland, and other places. 
 
 Nay, it is not pradifed amongft the Heathen that 
 acknowledge not the true God, as the Turke, Perjian, 
 and others. 
 
 Thirdly, becaufe perfecution for caufe of confcience 3 ^^'^• 
 is condemned by the ancient and later Writers, yea and 
 Papijls themfelves. 
 
 ' This paragraph, quoted alio in the in the fame year (1620) in which he 
 
 Addrefs to Parliament, p. 7, is from the was defeated that this " Humble Suppli- 
 
 manifeilo iffued by the Eledlor Palatine, cation" from which thefe "Scriptures 
 
 Frederick the Fifth, who had been and Reafons" are taken was printed, 
 
 elefted King of Bohemia againil Ferdi- The Commons had boldly declared their 
 
 nand the Second, Archduke of Auftria fympathy with his misfortunes, and fo 
 
 and Emperor of Germany, at the begin- circumilances gave fignificance to opin- 
 
 ning of the Thirty Years War, Schiller, ions uttered by one who was confidered 
 
 Thirty Tears War, Book I. James the a reprefentative of the Protcllant caufe, 
 
 Firft, whofe daughter he married, was and which were fo much in advance of 
 
 entirely oppofed to his taking the crown, thofe of James. Brandt, The Hi/lory of 
 
 and rcfufed to recognife him. Hume, the Reformation in and ahout the Low 
 
 Hijiory of England, Chap. 48. It was Countries, iv : lib. 52, p. 200. 
 
34 The Bloudy Tenent. 
 
 Hilarie againft Auxentius"^ faith thus : The Chrijiian 
 Church doth not perfecute^ but is perfecuted. And lament- 
 able it is to fee the great folly of thefe times, and to figh 
 at the foolilh opinion of this world, in that men thinke 
 by humane aide to helpe God, and with worldly pompe 
 and power to undertake to defend the Chrijiian Church. 
 I aske you BiJJjops, what helpe ufed the Apojlles in the 
 publifhing of the Gojpel? with the aid of what power 
 did they preach Chrijl, and converted the Heathen from 
 their idolatry to God^ When they were in prifons, and 
 lay in chaines, did they praife and give thankes to God 
 for any dignities, graces, [4 1 and favours received from 
 the Court ? Or do you thinke that Paul went about 
 with Regall Mandates, or Ki?igly authority, to gather 
 and eftablifh the Church of Chrijl ? fought he protection 
 from Nero, Vefpa/ian ? 
 
 The Apojlles wrought with their hands for their owne 
 maintenance, travailing by land and water from Towne 
 to Citie, to preach Chrijl : yea the more they were Jor- 
 bidden, the more they taught and preached Chrijl. But 
 now alas, humane helpe mull; ajfijl and proteSi the Faith, 
 and give the fame countenance to and by vaine and 
 worldly hofiours.- Doe men feek to defend the Church 
 ^ Chrijl "^ as if hee by his power were unable to per- 
 forme it. 
 
 The fame againft the Arrians.' 
 
 The Church now, which formerly by induring mifery 
 and imprijonment was knowne to be a true Church, doth 
 
 ' S. Hilarii Opera, Lib. I, Contra ing words being connefted with the fol- 
 
 Arianos vel Auxentium, Cap. 3, 4, pp. lowing interrogation : or by changing 
 
 465, 466; Venetiis, 1749. "^^e order of the words, thus, "and give 
 
 2 This fentence may be read with a countenance to the fame by vaine and 
 
 period after " countenance," the remain- worldly honours." 
 
The Bloudy Tenent. 35 
 
 now terrific others by imprifonfuenty banijhment^ and 
 7nifery, and boalteth that flie is highly efteemed of the 
 worlds when as the true Church [fl^e] cannot but be 
 hated of the fame. 
 
 Tcrtull. ad Scapulam :' It agreeth both with humane 
 rcajhi, and naturall equity ^ that every man worjhip God 
 uncompelled, and beleeve what he will ; for it neither 
 hurteth nor profiteth any one another mans Religion and 
 Beleefe : Neither befeemeth it any Religion to compel] 
 another to be of their Religion, which willingly and freely 
 ihould be imbraced, and not by conftraint : for as much 
 as the offerings were required of thofe that freely and 
 with good will offered, and not from the contrary. 
 
 'Jerom. in pr ace 772. lib. 4. in 'Jere77iia7n.' Herejie muft 
 be cut off with the Sword o^ the Spirit: let us ftrike 
 through with the Arrowes of the Spirit all Sonnes and 
 Difciples of mif-led Heretic kes, that is, with Tejli77wnies 
 of holy Scriptures. The ilaughter oi Heretickes is by 
 the word of God. 
 
 Brent ius^ upon i Cor. 3. No man hath power to make 
 or give Lawes to Chrijiians, whereby to binde their 
 confciences ; for willingly, freely, and uncompelled, with 
 a ready defire and cheerfuU minde, muft thofe that come, 
 run unto Chriji. 
 
 Luther in his Booke of the Civill Magijlrate'' faith ; 
 
 • Tertulliani Opera, Tom. i. Cap. 2, p. ha;refim fpirituali mucrone truncemus." 
 I 52, Antvcrpis, i 583; Lib'ry of Fathers, 3 The works of Brentius, 8 vols, folio, 
 
 Tertullian, i: 143, Oxford, 1842. Tubingen, 1575-1590, are not within 
 
 2 S, Hicronymi Opera, in prcemium lib. the Editor's reach, nor on the catalogues 
 
 4, in Jercmiam, pp. 615-616, Parifiis, of any of the public libraries of the coun- 
 
 1704. Only the firll member of this fen- try, fo far as examined. 
 tence is found in the place cited, "^od 4 Luther's Siimtliche Schriften, heraus- 
 
 fi cavendum nobis ejl, ne veterem ladcre gegeben J. G. Walch, lo'' Theil, 452. 
 
 videamur neceffttudinem, Ji fupcrbijftmam Halle. 1744. 
 
36 The Bloudy Tenent. 
 
 The Lawes of the Civil! Magijlrates government extends 
 no further then over the body or goods, and to that 
 which is ext email : for over xhe^foule God will not fufFer 
 any man to rule : onely he Imnfelfe will rule there. 
 Wherefore whofoever doth undertake to give Lawes 
 unto the Soules and Conjciences of Men, he ufurpeth that 
 government himfelfe which appertain eth unto God, &c. 
 
 Therefore upon i Kings ^.' In the building of ih^Tem- 
 ple there was no found oi Iron heard, to fignifie that Chriji 
 will have in his Church 2. free and a willing People, not 
 compelled and conftrained by Lawes and Statutes. 
 5] Againe he faith upon Luk. 22/ It is not the true 
 Catholike Church, which is defended by the Secular Arme 
 or humane Power, but the falfe and feigned Church, 
 which although it carries the Name of a Church yet it 
 denies the power thereof. 
 
 And upon Pfal. 17.^ he faith: For the true Church 
 of Chriji knoweth not Brachium fceculare, which the 
 Bijhops now adayes, chiefly ufe. 
 
 Againe, in Pofil. Dom. i. poji Epiphan.^ he faith: 
 Let not Chrifians be co?n?nanded, but exhorted : for. He 
 that willingly will not doe that, whereunto he is friendly 
 exhorted, he is no Chriftian : wherefore they that doe 
 compell thofe that are not willing, ihew thereby that 
 they are not Chrifiian Preachers, but Worldly Beadles. 
 
 Againe, upon i Pet. 3.^ [ii : 17] he faith: If the 
 
 ' Schriften, x: 438. planation of the 117th Pfalm, Theil 4'', 
 
 2 Schriften, xiii : 2818. Auflegung des 1261. 
 
 Evangelii am Bartholomews Tag, Luke 4 Schriften, xii : 429. Auflegung der 
 
 xxii : 24-30. " God will keep and gov- Epiftel am erften Sonntage nach Epiph- 
 
 ern his Church only by his Word, and ania. 
 
 not by human power." It may be that 5 Schriften, ix : 740. Auflegung der 
 
 the reference is to fome other paffage. erllen Ep. Petri, cap. 2, v. 17. 
 
 3 This paffage is not found in his ex- 
 
The Bloudy Tenent. 37 
 
 Civil! Magiftrate (hall command me to believe thus and 
 thus : I fliould anlwer him after this manner : Lord, or 
 Sir, Looke you to your Civill or Worldly Government, 
 Your Power extends not fo farre as to command any 
 thing in Gods Kingdo?ne : Therefore herein I may not 
 heare you. For if you cannot beare it, that any fliould 
 ufurpe Authoritie where you have to Command, how 
 doe you thinke that God fhould fuffer you to thruft him 
 from his Seat, and to feat your felfe therein ? 
 
 Laftly, the Papifts, the Inventors of Perfecution, in a 
 wicked Booke of theirs fet forth in K. fames his 
 Reigne, thus : 
 
 Moreover, the Meanes which Almighty Go^ appointed 
 his Officers to ufe in the Converfion of Kingdomes and 
 Nations, and People, was Hiimilitie, Patience, Char it te ; 
 faying. Behold I fend you as Sheepe in the midll: of 
 Wolves, Mat. 10. 16. He did not fay. Behold I fend 
 you as Wolves among Sheepe, to kill, imprifon, fpoile 
 and devoure thofe unto whom they were fent. 
 
 Againe verf. 7. he faith : They to whom I fend you, 
 will deliver you up into Councells, and in their Syna- 
 gogues they will fcourge you ; and to Prejidents and to 
 Kings fhall you be led for my fake. He doth not fay: 
 You whom I fend, Ihall deliver the people (whom you 
 ought to convert) unto Councells, and put them in Prif- 
 ons, and lead them to Prejidents, and Tribunall Seates, 
 and make their Religion Felony and Treafon. 
 
 Againe he faith, ve?'f. 32. When ye enter into an 
 Houfe, falute it, faying. Peace be unto this Houfe : he 
 doth not fay. You fhall fend Purfevants to ranfack or 
 fpoile his Houfe. 
 
 Againe he faid, John 10. The good Pajlour giveth 
 
38 The Bloudy Tenent. 
 
 his life for his Sheep, the Thiefe commeth not but to 
 fteale, kill and deftroy. He doth not fay, The Theefe 
 giveth his life for his Sheep, and the Good Pajiour 
 6] commeth not but to fteale, kill and deftroy. 
 
 So that we holding our peace, our Adverfaries them- 
 felves fpeake for us, or rather for the Truth. 
 
 To anfwer fome maine ObjeBions. 
 
 And firft, that it is no prejudice to the Co?fimon wealth, 
 if Libert je of Conjcience were fuffred to fuch as doe feare 
 God indeed, as is or will be manifeft in fuch mens lives 
 and converfations. 
 
 Abraham abode among the Canaanites a long time, 
 yet contrary to them in Religion, Gen. 13. 7. & 16. 13. 
 Againe he fojourned in Gerar, and K. Abinielech gave 
 him leave to abide in his Land, Gen. 20. 21. 23. 24. 
 [xx, xxi: 33. 34.] 
 
 IJaack alfo dwelt in the fame Land, yet contrary in 
 Keligion, Gen. 26. 
 
 Jacob lived 20 yeares in one Houfe with his Unkle 
 Laban, yet differed in Religion, Gen. 31. 
 
 The people oi IJrael were about 430 yeares in that 
 infamous land of Egypt, and afterwards 70 yeares in 
 Babylon, all which time they differed in Religion from 
 the States, Exod. 12. & 2 Chron. 36. 
 
 Come to the time of Chriji, where IJrael was under 
 the Rojnanes, where lived divers Se6ts of Religion, as 
 Herodians, Scribes and Pharijes, Saduces and Libertines, 
 Thud<^ans ^nd Samaritanes,heCide the Common Religion 
 of the jfewes, Chri/l and his Apojiles. All which dif- 
 fered from the Common Religion of the State, which 
 
The Bloudy Tenent. 39 
 
 was like the Worfliip oi Diana ^ which almoft the whole 
 world then worihipped, ABs 19. 20. [27.] 
 
 All thefe lived under the Government oi Ccefar^ being 
 nothing hurtfull unto the Common-wealth, giving unto 
 Qcejar that which was his. And for their Religion and 
 Confciences towards God, he left them to themfelves, 
 as having no Dominion over their Soules and Qonjciences. 
 And when the Enemies of the Truth raifed up any 
 'Tumults, the wifedome ot the Magijirate moft wifelv 
 appeafed them, Adis 18 14. & 19. 35. 
 
(7) 
 
 The answer Of Mr. Iohn 
 
 Cotton of Bojlon in New-England^ 
 
 -To the aforefaid Arguments againft 
 
 Perfecutmi for Caufe of Conjcience. 
 
 Profeffedly mainteining Perfecution for 
 Cattfe of Confcience* 
 
 THe ^lejiion which you put, is, Whether Perfe- 
 cution for caufe of Confcience^ be not againft the 
 DoBrine of J ejus Chriji the King of Ki??gs. 
 Now bv Perfecution for Caufe of Coffcience, I con- 
 ceive you meane, either for profeiTing fome point of 
 Dottrine which you beHeve in Confcience to be the 
 Truth, or for pradliling fome Worke which in Confcience 
 you beheve to be a Religious Duty. 
 
 Now in Points of X^oBrine fome are fundamentally 
 without right behefe whereof a Man cannot h(t faved : 
 Others are circumfantiall or lelfe principal!, wherein 
 Men may differ in judgement, without prejudice of 
 falvation on either part. 
 
 In hke fort, in Points of PraBice^ fome concerne the 
 waightier Duties of the Law^ as, What God we worfhip, 
 and with what kinde of PTorfjip ; whether fuch, as if 
 it be Rights fellowlliip with God is held ; it Corrupt^ 
 fellowship with Him is loft. 
 
 Againe, in Points of DoBrine and Worjhip lefte Prin- 
 cipal! : either they are held forth in a meeke and peace- 
 able way, though the Things be Erroneous or unlawful! : 
 6 
 
42 The Bloudy Tenent. 
 
 Or they are held forth with fuch Arrogance and Impet- 
 uoujhejfe, as tendeth and reacheth (even of it felfe) to 
 the difturbance of Civill Peace. 
 
 Finally, let me adde this one.diftindtion more: When 
 we are perfecuted for Confcience fake, It is either for 
 Conjcience rightly informed, or for erronious and blind 
 Confcience. 
 
 Thefe things premifed, I would lay down mine 
 Anfwer to the Queftion in certaine Conclujions. 
 
 1. Firft, it is not not lawfull to perfecute any for Con- 
 fcience fake Rightly informed \ for in perfecuting fuch, 
 Chrijl himfelfe is perfecuted in them, ABs 9. 4. 
 
 2. Secondly, for an Erronious and blind Confcience, (even 
 in fundamentall [8] and weighty Points) It is not law- 
 full to perfecute any, till after Admoiiition once or twice : 
 and fo the Apolfle diredieth, Tit. 3. 10. and giveth the 
 Reafon, that in fundamentall and principall points of 
 Docflrine or Worfliip, the Word of God in fuch things 
 is fo cleare, that hee cannot but bee convinced in Con- 
 fcience of the dangerous Errour of his way, after once 
 or twice Admonition, wifely and faithfully difpenfed. 
 And then if any one perliil, it is not out of Confcience, 
 but againft his Confcience, at the Apoltle faith, verf 1 1. 
 He is fubverted and linneth, being condemned of Him- 
 felfe, that is, of his owne Confcience. So that if fuch a 
 Man after fuch Admonition Ihall ftill peri\{)i in the 
 Errour of his way, and be therefore puniflied ; He is 
 not perfecuted for Caufe of Confcience, but for linning 
 againf his Owne Confcience. 
 
 3. Thirdly, In things of lelfer 7no77ient, whether Points 
 of DoBrine or Worjhip, If a man hold them forth in a 
 Spirit of Chriftian MeekneJJe and Love (though with 
 
The Bloudy Tenent. 43 
 
 Zeale and Confiancie) he is not to be perfecuted^ but tol- 
 erated, till God may be pleafed to manifefl; his Truth to 
 him, Phil. 3. 17. Row. 14. i, 2, 3, 4. 
 
 But if a Man hold forth or profelfe any Err our or 4- 
 falfe way, with a boyjierous and arrogant fpirit, to the 
 difturbance of C/i;/// /'^<^<:£', he mayjuftlybe puniflied 
 according to the qualitie and meafure of the dijlurbance 
 caufed by him. 
 
 Now let us confider of your Reafons or ObjeBions to 
 the contrary. 
 
 Your firll: head of ObjeBions is taken from the Scrip- 
 ture. 
 
 ObjeB. I. Becaufe Chrift commandeth to let alone 
 the 'Tares and Wheat to grow together unto the Har- 
 veji. Mat. 13. 30. 38. 
 
 Anfw. Tares are not Briars and T homes, but partly 
 Hypocrites, like unto the Godly, but indeed Carnall, as 
 the Tares are like to Wheat, but are not Wheat. Or 
 partly fuch Corrupt X^oBrines or PraBices as are indeed 
 unfound, but yet fuch as come very neere the Truth, 
 (as Tares doe to the Wheat) and fo neere, that Good 
 men may be taken with them, and fo the Perfons in 
 whom they grow, cannot be rooted out, but good will 
 be rooted up with them. And in fuch a cafe Chrift 
 calleth for Toleration, not iox penall projecution, accord- 
 ing to the 3. Conclufion. 
 
 ObjeB. 2. In Math. 15. 14. Chrift commandeth his 
 Difciples to let the Blind alone till they fall into the 
 ditch ; therefore he would have their puniihment defer- 
 red till their finall deJiruBion. 
 
 Anjhv. He there fpeaketh not to publique officers, 
 whether in Church or Comnion-weale, but to his private 
 
44 The Bloudy Tenent. 
 
 Difciples^ concerning the Pharifes^ over whom they 
 had had no power. And the Command he giveth to 
 let [9] them alone, is fpoken in regard of troubling 
 themfelves or regarding the offence, which they tooke 
 at the wholefome DoBrine of the Gofpell : As who 
 fhould fay, Though they be offended at this Saying of 
 mine, yet doe not you feare their Feare, nor bee troubled 
 at their offence, which they take at my T)oBri?ie, not 
 out of found Judgement, but out of their Blindnejfe. 
 But this maketh nothing to the Caufe in hand. 
 
 Ob. In Luk. 9. 54 ^^. Chriji reproveth hh Difciples, 
 who would have had hre come downe from Heaven to 
 confume the Sa?naritanes, who refufed to receive Him. 
 
 Obj. And Paul teacheth "Tiinothy, not to ftrive, but 
 to be gentle towards All men, fuffering evill patiently. 
 
 Anjw. Both thefe are DireBions to Minijiers of the 
 Gofpell how to deale (not with objlinate offenders in the 
 Churchy that finne againft Confcience, but) either with 
 Men without, as the Samaritanes were, and many uncon- 
 verted Chrijlians in Crete^ whom Titus (as an Evange- 
 liji) was to feeke to convert : Or at beft with fome 
 "Jewes or Gentiles in the Church, who though carnall, 
 yet were not convinced of the errour of their Way : 
 And 'tis true, it became not the Spirit of the Gofpell to 
 convert Aliens to the Faith of Chrift (fuch as the Sama- 
 ritanes were) by Fire and Brif}ifone ; nor to deale harfhly 
 in publique Miniifrie or private Conference with all 
 fuch contrary minded men, as either had not yet entred 
 into Church-Fellowfjip^ or if they had, yet did hitherto 
 linne of Ignorance^ not againft Confcience. 
 
 But neither of both thefe Texts doe hinder the Min- 
 iflers of the Gofpell to proceed in a Church-way againft 
 
The Bloudy Tenent. 45 
 
 Church-members, when they become Scandalous offend- 
 ers^ either in Life or T)o£trine : much lelTe doe they 
 fpeake at all to Civill Magijirates. 
 
 Ob. 5. From the prediBion of the Prophets, who fore- 
 told that Carnall Weapons fliould ceafe in the dayes of 
 the Gofpelly Ifa. 2. 4. & 1 1. 9. Mir. 4. 3, 4. And the 
 ApoJUe profelTeth, The weapons of our Warfare are not 
 carnall, 2 C'or. 10. 4. And Chrijl is fo farre from per- 
 fecuting thofe that would not be of his Religion, that he 
 chargeth them, when they are perfecuted themfelves, 
 they ihould pray, and when they are curfed they (hould 
 bleffe. The reafon whereof feemeth to be, that they 
 who are now Perfectiters and wicked perfons, may 
 become true T)ifciples and Converts. 
 
 Anfw. Thofe prediBions in the Prophets doe onely 
 fhew, Firft, with what kind of Weapons he will fubdue 
 the Nations to the Obedience of the Faith of the Gof- 
 pell, not by Fire and Sword, and Weapons of Warre, 
 10] but by the Power of his Word and Spirit, which no 
 man doubteth of. 
 
 Secondly, thofe prediBions of the Prophets {he^y what 
 the meeke and peaceable tetnper will be of all the true 
 Converts to Chrijlianity, not Lions or Leopards, &c. not 
 cruell oppreffors, nor malignant oppofers, or biters of one 
 another. But doth not forbid them to drive ravenous 
 Wolves from the Jheepfold, and to reftraine them from 
 devouring the Sheepe of Chriji. 
 
 And when Paul faith, The weapons of our warfare 
 are not carnall but fpirituall, he denyeth not civill 
 weapons of fujiice to the Civill Magijirate, Rom. 13. but 
 onely to Church officers. And yet the weapons of fuch 
 officers he acknowledgeth to be fuch, as though they 
 
46 The Bloudy Tenent. 
 
 he fpiritually yet are ready to take vengeance of all difo- 
 bedience^ 2 Cor. 10. 6. which hath reference (amongft 
 other Ordinances) to the cenfure of the Church againft 
 fcandalous offenders. 
 
 3- When Chriji commandeth his Y)ifciples to bleife them 
 that curfe them and perfecute them, he giveth not 
 therein a rule to publick offcers, whether in Church or 
 Commonweale, to fuffer notorious linners, either in life 
 or doBrine, to paffe away with a bleffing : But to private 
 Chrijtians to fuffer perfecution patiently, yea and to pray 
 for their perfecutors. 
 
 Againe, it is true, Chrift would have his Y){fciples to 
 bee farre from perfecuting (for that is 2i Jinfull oppreffon 
 of Men for righteoufnejje fake) but that hindreth not but 
 that he would have them execute upon all difobedience 
 the judgefnent and vengeance required in the Word, 2 
 Cor. 10. 6. Kom. 13. 4. 
 
 4- Though it be true that wicked perfons now may by 
 the grace of God become true Difciples and Converts^ 
 yet we may not doe evill that good may come thereof: 
 And evill it would bee to tolerate notorious evill doers, 
 whether /educing teachers or fcandalous livers. Chrifl 
 had fomething againft the Angel of the Church oi Per- 
 gamus for tolerating them that held the doBrine of 
 Balaam^ and againft the Church of Thiatira for tolera- 
 ting JeJ'abel to teach and feduce. Rev. 2. 14. 20. 
 
 Your fecond Head of Reafons is taken from the pro- 
 feffion and praBice of famous Princes^ ^ii^g Jafnes, 
 Stephen of Poland, King of Bohemia. 
 
 Whereunto a treble anfwer may briefly be returned. 
 
 Firft, we willingly acknowledge, that none is to be 
 perfecuted at all, no more then they may be opprelfed 
 for righteoufnelfe fake. 
 
The Bloudy Tenent. 47 
 
 Againe, we acknowledge that none is to be punidied 
 for his coiifcience^ though mif-informed, as hath been 
 faid, unlelYe his errour be fundamentally [ 1 1 1 or ledi- 
 tioully and turbulently promoted, and that after due 
 conviction of his conjcience^ that it may appeare he is 
 not puni(hed for his confcience, but for finning againjl 
 his confcience. 
 
 Furthermore, we acknowledge none is to be con- 
 jirained to beleeve or profelfe the true Religion till he 
 be convinced in judgement of the truth of it : but yet 
 reftrained he may [be] from blafpheming the truth, and 
 from feducing any unto pernicious errours. 
 
 2. Wee anfwer, what Princes profelfe or pradtife, is 
 not a rule oi confcience : they many times tolerate that 
 in point of State policy, which cannot juftly be tolera- 
 ted in point of true Chrijtianity. 
 
 Againe, Princes many times tolerate offendours out 
 of very necefity, when the offenders are either too many, 
 or too mighty for them to punifli, in which refpedt 
 David tolerated Joab and his niurthers, but againjl his will. 
 
 3. We anfwer further, that for thofe three Princes 
 named by you, who tolerated Religion, we can name 
 you more and greater who have not tolerated Heretickes 
 and Schifnatickes, notwithftanding their pretence of 
 confcience, and arrogating the Crowne of Martyrdome to 
 their fufferings. 
 
 Conftantine the Great at the requeft of the Generall 
 Councell of Nice, baniflied Arrius with fome of his fel- 
 lowes. Sozo?n. lib. i. Ecclef Hijl. cap. 19. 20.' The 
 
 » Bibliotheca Patrum, torn, vii, p. 387, Gibbon, Decline and Fall, chap, xxi, p. 
 London, 1677; Soxomen, Eccl. HiJJory, 317, London, 1835; Stanley, Eaftern 
 Bagrter, London, 1846, pp. 37, 38; CZ'/z/y^, Ledlure iv, p. 240, Am. Ed. 
 
48 The Bloudy Tenent. 
 
 fame Conjianfine made a fevere Law againft the T>ona- 
 tijis.' And the like proceedings againft them were 
 ufed by Valentinian, Gratian, and Theodojius, as Auguf- 
 tine reporteth in £/>//?. 166/ Only Julian the Apojlate 
 granted liberty to Heretickes as well as to Pagans, that 
 he might by tolerating all weeds to grow, choake the 
 vitals of Chrijlianity,^ which was alfo the practice and 
 fin of Valens the Arrian. 
 
 Queene Elizabeth , as famous for her government as 
 any of the former, it is well knowne what Lawes {he 
 made and executed againft Papijis. Yea and King 
 James (one of your own witnelfes) though he was flow 
 in proceeding againft PapiJls (as you fay) for confcience 
 fake, yet you are not ignorant how (liarply and feverely 
 he puniftied thofe whom the malignant world calleth 
 Puritanes, men of more confcience and better faith then 
 he tolerated. 
 
 I come now to your third and laft argument, taken 
 from the judgement of ancient and later Writers, yea 
 even of Papijis themfelves, who have condemned perfe- 
 cution for confcience fake. 
 
 You begin with Hilary, whofe teftimony we might 
 admit without any prejudice to the truth : for it is true, 
 the Chriftian Church doth not [ 1 2] perfecute, but is 
 perfecuted. But to excommunicate an Hereticke, is not 
 
 ' Eufcbii Pamphili, Eccl. Hi/l., De rey's Tranflation, ii, 193, 
 
 Vita Conilantini, lib. ii, cap. 66. This ^ s. Aug, Opera, torn, ii, (105) Ad 
 
 however he repealed. "In a refcript Donatillas, pp. 299, 300, Parifiis, 1679. 
 
 addrefled to the Vicar Verinus, in North 3 Neander, The Emperor Julian and his 
 
 Africa, he granted to the Donatifts full Generation, tr. by Cox, Seft. IV, p. 122. 
 
 liberty to aft according to their own con- "Julian gave all parties among the Chrif- 
 
 viftions, declaring that this was a matter tians equal liberty, with the hope that 
 
 which belonged to the judgment of by their mutual contentions they would 
 
 God." Neander, Church Hijiory, Tor- deftroy one another." 
 
The Bloudy Tenent. 49 
 
 to perfecute ; that is, it is not to punifli an innocent, 
 but a culpable and damnable perfon, and that not for 
 confciencey but for perlilHng in erroiir againll light of 
 coTifcience, whereof it hath beene convinced. 
 
 It is true alfo what he faith, that neither the Apojiles 
 did, nor may we propagate | the] Chrijiian Religion by the 
 Sword : but if Pagans cannot be won by the Word, they 
 are not to be compelled by the Sword. Neverthelelfe 
 this hindreth not, but if they or any others fhould blaf- 
 pheme the true God, and his true Religion, they ought to 
 be feverely punifhed ; and no lelfe doe they deferve, if 
 i\\&y Jeduce from the truth to damnable Here/ie or Idol- 
 atry. 
 
 Your next Writer (which is TertulUan) fpeaketh to 
 the fame purpofe in the place alledged by you. His 
 intent is onely to reftraine Scapula the Roniane Govern- 
 our of Africa from the perfecution of Chrijiians, for not 
 offering facrilice to their gods : And for that end fetch- 
 eth an argument from the Law of Naturall Equity, not 
 to compell any to any Religion, but to permit them 
 either to beleeve willingly, or not to beleeve at all. 
 Which wee acknowledge, and accordingly permit the 
 Indians to continue in their unbeleefe. Neverthelelfe it 
 will not therefore be lawfull openly to tolerate the wor- 
 jhip of devils or Idols, or the feduBion of any from the 
 truth. 
 
 When Tertullian faith. Another mans Religion neither 
 hurteth nor proliteth any; it muif be underflood of 
 private worjhip and Religion profelfed in private : other- 
 wife a falfe Religion profelfed by the Members of a 
 Church, or by luch as have given their Names to Chriji, 
 will be the mine and deflation of the Church, as 
 7 
 
50 The Bloudy Tenent. 
 
 appeareth by the threats of Chrift to the Churches of 
 AJia^ Revel. 2. 
 
 Your next Authour Hiero??i crolleth not the truths nor 
 advantageth not your caufe : for we grant what he faith, 
 that Here/ie muft bee cut off with the Sword of the 
 Spirit. But this hindreth not, but that being fo cut 
 downe, if the Hereticke ftill perfift in his Herefie^ to the 
 feduBion of others, he may be cut off by the civillfword, 
 to prevent the perdition of others. And that to bee 
 Hieromes meaning appeareth by his note upon that of 
 the Apoftle, [A little Leave?: leaveneth the whole liimpe^^ 
 therefore (faith he)' 2ifparke as foone as it appeareth, is 
 to be extinguiilied, and the Leaven to be removed from 
 the reft of the dough., rotten peeces of fiefli are to be cut 
 off, and a /cabbed beajl is to be driven from the flieep- 
 fold : left the whole houfcy fuaj/e of dough, body 2^n^flocke, 
 be fet on fire with the fparke, bee fowred with the 
 Leaven, be putrified with the [i 3] rotten Jlefl:), perifh by 
 the f cabbed beajl. 
 
 Brentius (whom you next quote) fpeaketh not to 
 your Caufe. We willingly grant him and you, that Man 
 hath no power to make Lawes, to bind Confcience. But 
 this hindreth not, but that Men may fee the Lawes of 
 God obferved, which doe bind Confcience. 
 
 The like Anfwer may be returned to Luther, whom 
 you next alleadge. Firft, that the Government of the 
 Civill Magijirate extendeth no further then over the 
 Bodies and Goods of their Subjects, not over their Soules: 
 And therefore they may not undertake to give Lawes 
 to the Soules and Confciences of Men. 
 
 Secondly, that the Church of Chrif doth not ufe the 
 
 ' S. Hieronymi Opera, torn, iv, 291, Parifiis, 1706. 
 
The Bloudy Tenent. 51 
 
 Arme of Secular Power to compell men to the Faith^ 
 or profeffion of the Truth ; for this is to be done by 
 Spirituall weapons^ whereby Chrijiians are to be exhorted, 
 not compelled. 
 
 But this hindreth not that Chrijiians linning againft 
 light of Faith and Conjcience, may juftly be cenfured by 
 the Church with Excom?nunication, and by the Civill 
 Sword alfo, in cafe they fliall corrupt others to the per- 
 dition of their Soules. 
 
 As for the Tejiitjwny of the Popijh Book, we weigh it 
 not, as knowing (whatfoever they fpeake for Toleration 
 of Religion, where themfelves are under Hatches) when 
 they come to fit at Sterne, they judge and pradlife quite 
 contrary, as both their Writings and Judiciall proceed- 
 ings have teftified to the World thefe many yeares. 
 
 To fliut up this Argument from Tejli^uonie qI Writers. 
 It is well known, Augujline retracted this Opinion of 
 yours, which in his younger times he had held, but in 
 after riper age reverfed and refuted, as appeareth in the 
 fecond Book of his RetraBations, chap. 5. and in his 
 Epiftles 48. 50. And in his i. Book againft Parmeni- 
 anus, cap. 7. he fheweth, that if the Donatijls were pun- 
 ifhed with death, they were juftly puniflied. And in 
 his 1 1 Traftate upon John, They murther, faith he, 
 Soules, and themfelves are afflicted in Body : They put 
 men to everlajting death, and yet they complaine when 
 themfelves are put to fuffer temporall death. ^ 
 
 ' S. Aug. Opera, Retradlationum lib. Tr. xi, 15, torn, iii, pars. 2, 383. This 
 
 ii, cap. V, tom. i, p. 43, Eps. 93, 185. change of" opinion in St. Augulline in 
 
 Ad Vincentium and De Corredlione Do- regard to the employment of force in 
 
 natiftarum, tom. ii, 230, 643. Contra religion is well prcfcntcd by Neander, 
 
 Epiftolam Parmeniani, lib. i, cap. 8, Church HiJ}ory,\\, 214-217. " It was 
 
 tom. ix, 19. In Johannis Evang. cap. 2, by Augulline, then, that a theory was 
 
52 
 
 The Bloudy Tenent. 
 
 Optatus in his 3. book,' juftifieth Macharius, who 
 had put fome Hereticks to death ; that he had done no 
 more herein then what Mofes, Phifieas, and Elias had 
 done before him. 
 
 Bernard in his 66 Sermon in Qantica ;' Out of doubt 
 (faith he) it is better that they (hould be retrained by 
 the Sword of Him, who beareth not the Sword in vaine, 
 then that they fliould befuffred to draw many [14] others 
 into their Err our. For he is the Minijier of God for 
 Wrath to every evill doer. 
 
 Cahins judgement is well knowne, who procured the 
 death of Michael Servetus for pertinacie in Herejie^ and 
 defended his fa6t by a Book written of that Argument.^ 
 
 Beza alfo wrote a Booke de Mcereticis Morte pleBendis^ 
 that Hereticks are to be puniilied with Deaths Aretius 
 likewife tooke the like courfe about the Death of Valen- 
 tinus GentiliSy and juftified the Magiftrates proceeding 
 againft him, in an Hiftory written of that Argument.^ 
 
 propoi'ed and founded, which tempered 
 though it was, in its pradlical applica- 
 tion, by his own pious, philanthropic 
 fpirit, neverthelefs contained the germ 
 of that whole fyftem of fpiritual defpot- 
 ifm, of intolerance and perfecution, 
 which ended in the tribunals of the in- 
 quifition." 
 ' S. Optati Opera, p. 75, Parifiis, 1679. 
 
 2 S. Bernardi Opera, i, torn. 4, p. 1499, 
 Parifiis, 1680. 
 
 3 Calvini Opera, torn, viii, p. 510, Am- 
 flerdam, 1667. 
 
 4 Beza Tradl. Theol. torn, i, p. 85, 
 edit. 1582. (Underbill.) De Hareticis a 
 Civ Hi Magijiratu Puniendis, Opuscula, p. 
 85, Geneva, 1658. 
 
 5 Valentini gentilis jufto capitis (an. 
 
 1566) fupplicio Bernae affefti brevis hif- 
 toria, etc. Geneve, 1567. 
 
 A Short Hiftory of '/alentinus Gentilis 
 the Tritheift. Tryed, condemned and put 
 to Death by the Proteftant Reformed City 
 and Church of Bern in Switzerland, for 
 ajferting the Three Divine Perfons of the 
 Trinity to be Three Diftind, Eternal 
 Spirits, l^c. Wrote in Latin by Bene- 
 diftus Aretius, a Divine of that Church : 
 and now tranilated into Englifh for the 
 ule of Dr. Sherlock. London, 1696. 
 
 For an account of Gentilis fee BayWs 
 Diiiionary, iii, p. 153, art. Gentilis. R. 
 Wallace, Antitrinitarian Biography, I, 
 352. C. C. Sand, Bibliotheca Anti-trini- 
 tariorum, p. 26. Jac. Spon, Hiftoire de 
 Geneve, Liv. iii. 
 
The Bloudy Tenent. 53 
 
 Finally, you come to anfwer fome maine Objections, 
 as you call them, which yet are but one, and that one 
 objedteth nothing againft what we hold. It is (fay you) 
 no prejudice to the Common-wealth, if Libertie of Con- 
 fcience were fuffred to fuch as feare God indeed, which 
 you prove by the examples of the Patriarchs and others. 
 
 But we readily grant you, Libertie of Confcience is 
 to be granted to men that feare God indeed, as knowing 
 they will not perlift in Herelie, or turbulent Schifme, 
 when they are convinced in Confcience of the fmfulnelfe 
 thereof. 
 
 But the Queftion is, Whether an Heretick after once 
 or twice Admonition (and fo after convicftion) or any 
 other fcandalous and heynous offender, may be tolerated, 
 either in the Church without Excommunication, or in 
 the Common-wealth without fuch punilhment as may 
 preferve others from dangerous and damnable infection. 
 
 Thus much I thought needfull to be fpoken, for 
 avoyding the Grounds of your Errour. 
 
 I forbeare adding Reafons to juffilie the Truth, 
 becaufe you may iinde that done to your hand, in a 
 Treatife fent to fome of the Brethren late of Salem, 
 who doubted as you' doe. 
 
 The Lord Jefus lead you by a Spirit of Truth 
 into all Truth, through Jefus Chrift. 
 
 ' "Writing to one Mr. Hall," fays "lent to fome of the Brethren late of 
 
 Williams in a note to this fentence in Salem," is a point difputed between Cot- 
 
 The Bloody Tenent yet more bloody, y^. 290. ton and Williams. Williams had added to 
 
 The " treatife " is "A Model of Church the title, following the above hint of Cot- 
 
 and Civil Power " which is " examined ton's, "Compoied by Mr. Cotton and the 
 
 and anfwered " in the fecond part of this Miniflers of New England, and lent to 
 
 work. Chap. Ixxxii. By whom it was the Church at Salem." Bloudy Tenent,-^. 
 
54 
 
 The Bloudy Tenent. 
 
 I I 8. Cotton replied that this was " a 
 double falfhood." "For Mr. Cotton, 
 I know, that he was none of them that 
 compofed it." " Howfoever this Modell 
 came to Salem, the Miniilers fay, it was 
 not fent by them." Bloudy Tenent WaJ]:ed, 
 p. 192. " Againll this bluflering charge 
 of double falfhood," Williams, after quo- 
 ting this clofing paragraph of Cotton's 
 aniwer to the priibner's arguments, fays, 
 " To mv knowledge it was reported 
 
 (according to this hint of Mr. Cotton's) 
 that from the Miniilers of the Churches 
 (pretended) fuch a Modell compofed by 
 them was fent to Salem : Hereupon it 
 was that the Difcufl'er wrote on purpofe 
 to his worthy friend Mr. Sharpe (elder 
 of the Church of Salem (fo called) for 
 the fight of it, who accordingly fent it 
 to him." The Bloody Tenent yet more 
 bloody, p. 291. 
 
A Reply to the aforefaid Answer 
 
 of Mr. Cotton. 
 
 In a Conference betweene 
 
 77? VTH and PEACE. 
 
 CHAP. I. 
 
 Truth. X N what darke corner ot the World ( fweet 
 I Peace) are we two met ? How hath this pre- 
 ^ lent evill World banilhed Me from all the 
 Coafts & Quarters of it ? and how hath the Right- 
 eous God '\w judgement taken Thee from the Earthy 
 Rev. 6. 4. 
 
 Peace. 'Tis lam.entably true (blejfed Truth) the foun- Truth and 
 dations of the World have long been out of courfe : j^ ^^^ 
 the Gates of Earth and Hell have confpired together feldom 
 to intercept our joyfull jjieeting and our holy ki[]es :^^'"'''' 
 With what a wearied, tyred Wing have I flowne over 
 Nations, Kingdomes, Cities, Tow fie s, to finde out pre- 
 cious Truth ^ 
 
 Truth. The like enquiries in my flights and trav- 
 ells have I made for Peace, and ftill am told, (he hath 
 left the Earth, and fled to Heaven. 
 
 Peace. Deare Truth, What is the Earth but a dun- 
 geon of darknejfe, where Truth is not ? 
 
 Truth. And what's the Peace thereof but a fleet- 
 ing dreame, thine Ape and Counterfeit .^ 
 
 meete. 
 
5 6 The Bloudy Tenent. 
 
 Peace. O where's the Promife of the God of 
 Heaven, that Righteoufnes and Peace (liall kijfe each 
 other ? 
 
 Truth. Patience (fweet Peace) thefe Heavens and 
 Earth are growing 0/<^, and fhall be changed Hke a 
 Garment, Pfal. 102. They fliall melt away, and be 
 burnt up with all the Works that are therein ; and 
 the moft high Eternall Creatour, lliall glorioufly 
 create New Heavens and New Earth, wherein dwells 
 Righteoufnejfe, 2 Pet. 3. Our kijfes then fhall have 
 their endlej/e date of pure and fweeteft ioyes ? till then 
 both Thou and / muft hope, and wait, and beare the 
 furie of the Dragons wrath, whofe monjirous hies and 
 Furies lliall with himfelfe be caft into the lake of 
 Fire, t.h.Qjeco?id death. Revel. 20. 
 
 Peace. Moft precious Truth, thou knoweft we are 
 both purfued and [16] laid \\n. wait] for : Mine heart 
 is full of lighes, mine eyes with teares : Where can 
 I better vent my full opprelled bojome, then into thine, 
 whofe faithfull lips may for thefe few houres revive 
 my drooping wandring fpirits, and here begin to 
 wipe Teares from mine eyes, and the eyes of my deareft 
 Children .^ 
 
 Truth. Sweet daughter of the God oi Peace, begin; 
 powre out thy forrowes, vent thy complaints : how 
 joyfuU am I to improve thefe precious Minutes to 
 revive our Hearts, both thine and mine, and the 
 hearts of all that love the Truth and Peace, Zach. 8. 
 
 Peace. Deare Truth, I know thy birth, thy nature, 
 thy delight. They that know thee, will prize thee 
 farre above themfelves and lives, and fell themfelves 
 to buy thee. Well fpake that famous Elizabeth to 
 
The Bloudy Tenent. ^j 
 
 her famous Attorney Sir Edward Coke :" Mr. Attour- 
 ney, goe on as thou haft begun, and ftill plead, not 
 pro Y>omina Reginciy but pro Y>omina Veritate. 
 
 Truth. 'Tis true, my Crowne is high, my Scepter ?, 
 ftrong to breake Aov^njirotigeji holds, to throw down 
 higheft Crownes of all that plead (though but in 
 thought) againft me. Some few there are, but oh 
 how few are valiant for the Truth, and dare to plead 
 my Caufe, as my lVit?ieJ]es in fack-cloth, Revel. 1 1 . 
 While all mens Tongues are bent like Bowes to (hoot 
 out lying w^ords againft Me ! 
 
 Peace. O how could I fpend eternall dayes and end- 
 lejfe dates at thy holy feet, in liftning to the precious 
 Oracles of thy mouth ! All the Words of thy mouth 
 are Truth, and there is no iniquity in them ; Thy lips 
 drop as the hony-combe. But oh ! fmce we muft 
 part anon, let us (as thou faidft) improve our Minutes, 
 and (according as thou promifedft) revive me with 
 
 ' Sir Edward Coke was a patron of youth, would in fhort hand, take fer- 
 
 • Williams in his youth. During Wil- mons and fpceches in the Star Chamber, 
 
 liams's fecond vifit to England, 1652-4, and prefent them to my dear father. He, 
 
 he begun a correfpondence with Mrs. feeing fo hopeful a youth, took fuch a 
 
 Sadleir, Coke's daughter, and in his firll liking to him that he fent him in to Sut- 
 
 letter faysof him, " How many thoufand ton's Hofpital [now the Charter Houfe] 
 
 times have I had honourable and pre- and he was the iecond that was placed 
 
 cious remembrance of his perfon, and there : full little did he think that he 
 
 the life, the writings, the fpeeches, and would have proved fuch a rebel to God, 
 
 the examples of that glorious light. And the king and his country. I leave his 
 
 I may truly fay, that befide my natural letters, that if ever he has the face to 
 
 inclination to lludy and activity, his ex- return into his native country, Tyburn 
 
 ample, inftrudion and encouragement, . may give him welcome." Elton, Life 
 
 have fpurred me on to a more than ordi- of Roger Williams, pages 90, 100. He 
 
 nary, indullrious, and patient courfe in had fent a copy of the Bloudy Tenent 
 
 my whole courfe hitherto." To this let- to Mrs. Sadleir, which fhe refufed to 
 
 ter Mrs. Sadleir put the following note : read. 
 "This Roger Williams, when he was a 
 8 
 
58 The Bloudy Tenent. 
 
 thy words, which are fweeter then the honey and 
 the honey-combe. 
 
 CHAP. II. 
 
 2 TAEare Truth, I have two fad Qomplaints : 
 
 plahits°of' ^^^ Firft, the moft fober of thy Witnejfes, that 
 Peace. dare to plead thy Qaufe, how are they charged to be 
 mine Enetnies, contentious, turbulent, feditious ? 
 
 Secondly, Thine Enemies, though they fpeake and 
 raile againft thee, though they outragioully purfue, 
 imprifon, baniJJj, kill thy faithfull Witnejjes, yet how 
 is all vermillion'd o're for "Jujiice 'gainft the Here- 
 ticks f Yea, if they kindle coales, and blow the flames 
 of devouring Warres, that leave neither Spirituall nor 
 Civill State, but burns up Branch \ 17] and Root, yet 
 how doe all pretend an holy War ^ He that kills, and 
 hee that's killed, they both cry out. It is for God, and 
 for their confcience. 
 Perfecu- Tis true, nor one nor other feldome dare to plead 
 tors iel- i-j^g mighty Prince Chrift 'Jefus for their Authour, 
 
 dom plead o j j u j ^ ' 
 
 Chriit,butyet both (both Protejlant and Papiji) pretend they 
 
 Mofes for have fpoke with Mofes and the Prophets, who all, 
 
 thor"^ "' ^^y ^^^y (before Chriji came) allowed fuch holy per- 
 
 J'ecutions, holy Warres againft the enemies of holy 
 
 Church. 
 
 Truth. Deare Peace (to eafe thy firfl: complaint) tis 
 true, thy deareft Sons, moft like their mother, Peace- 
 keeping, Peace-?naking Sons of God, have borne and 
 • ftill muft beare the blurs of troublers of Ifrael, and 
 turners of the World uplide downe. And tis true 
 againe, what Salomon once fpake : The beginning of 
 
The Bloudy Tenent. 59 
 
 Jirtfe is as when one letteth out Water, therefore 
 (faith he) leave off contentioti before it be medled with. 
 This Caveat fhould keepe the bankes 2indjluces lirme 
 and ftrong, ih-^ijirife, like a breach of waters, breake 
 not in upon the fons of men. 
 
 Yet Jirife muft be diftinguifhed : It is necejjary or^^^^e dif- 
 unnecejjary, godly or ungodly, Chrijiian or unchrijiian, '"^"^ 
 &c. 
 
 It is unnecejfary, unlawfully dijhonourable, ungodly, '• Ungod- 
 unchri/tian, in moft cafes in the world, for there is a ^ 
 pofsibility of keeping fweet Peace in moft cafes, and 
 if it be pojsible, it is the expreffe command of God 
 that Peace be kept, Ro?n. i 3. 
 
 Againe, it is necejjary, honourable, godly, &c. with 2- Godly 
 civil I and earthly weapons to defend the innocent, and 
 to refcue the oppreffed from the violent /'^i^^d'j'andy^wj' 
 of opprefiing perfecuting Nimrods, Pfal. 73. fob 29. 
 
 It is as necefary, yea more honourable, godly, and 
 Chrijiian, iofght the fght o£ faith, with religious and 
 fpirituall Artillery, and to contend earnejily for the 
 J'aith of Jejus, once delivered to the Saints againft all 
 oppojers, and the gates of earth and hell, tnen or devils, 
 yea againft Paul himfelfe, or an Angell from heaven, 
 if he bring any other faith or doBrine, fude verj\ 4. 
 Gal I. 8. 
 
 Peace. With the clafhing of fuch Amies am I never A three- 
 
 fold dole- 
 
 cry, 
 
 wakened. Speake once againe (deare Truth) to rny^^if 
 fecond cotfiplaint of bloody perjecution, and devouring chrirts 
 wars, marching under the colours of upright y^f/^^^^, r^°'"JJ^'P '^ 
 and holy Zeale, &c. Cant. 1.16 
 
 Truth. Mine eares have long beene filled with a 
 threefold dolefuU Outcry. 
 
6o The Bloudy Tenent. 
 
 Falfe wor- Firft, of One hundred forty foure thoufand Virgins 
 
 fore is a {R^'^- H') forc'd and ravifht by Emperours^ Kings, 
 
 falfe bed. and Govemours to their beds of worjloip and Religion, 
 
 fet up (Hke Abfaloms) on high in their feverall States 
 
 and Countries. 
 
 The cry 1 8] Secondly, the cry of thofe precious foules under 
 
 of the ^j^g Altar (Rev. 6.) the /^^//t'j- of fuch as have beene 
 
 der the pcrfecuted and flaine for the teftimony and witnejfe of 
 
 Altar. y^Jus, whofe bloud hath beene fpilt like water upon 
 
 the earth, and that becaufe they have held faft the 
 
 truth and witnejfe of yefus, again ft the worflnp of the 
 
 States and Times, compelling to an uniformity of State 
 
 Religion. 
 
 Thefe cries of murthered Virgins who can fit ftill 
 and heare ? Who can but run with zeale inflamed to 
 prevent the dejlowring of chajie foules, and fpilling of 
 the bloud of the innocent ? Humanity ftirs up and 
 prompts the Sonnes of men to draw materiall fwords 
 for a Virgins chafity and life, againft a ravifloing 
 murtherer? And Piety 2ind Chriftianity mui^: needs 
 awaken the Sons of God to draw the fpirituall fword 
 (the Word of God) to preferve the chajiity and life of 
 fpirituall Virgins, who abhorre the fpirituall defile- 
 ments oi falfe worfhip. Rev. 14. 
 A cry of Thirdly, the cry of the whole earth, made drunke 
 with the bloud of its inhabitants, flaughtering each 
 other in their blinded zeale, for Coffcience, for Religion, 
 againft the Catholicizes, againft the Lutherans, &c. 
 
 What fearfuU cries within thefe twenty years of 
 hundred thoufands men, women, children, fathers, 
 mothers, husbands, wives, brethren, lifters, old and 
 young, high and low, plundred, ravifhed, fiaughtered. 
 
 the whole 
 earth 
 
The Bloudy Tenent. 6i 
 
 niurthered.famifloed? And hence thefe cries, that men 
 fling away \\\q J pirituall fword and fpirituall artillery 
 {in fpirituall and religious caufes) and rather truft for 
 the fuppreffing of each others God, Confcience, and 
 Religion (as they fuppofe) to an arine oi Jiejh, and 
 J word oi Jleele ? 
 
 Truth. Sweet Peace, what haft thou there? 
 
 Peace. Arguments againft perfecution for caufe of 
 Conjcience. 
 
 Truth. And what there ? 
 
 Peace. An Anfwer to fuch Arguments, contrarily 
 maintaining fuch perfecution for caufe of Confcience. 
 
 Truth. Thefe Arguments againft fuch pej'Jecution,^'^^'^,':^''^^'^- 
 and the Anfwer pleading for it, written (as ^^'Z^^ provldece 
 hopes) from godly intentions, hearts, and hands, yet in of God in 
 a marvellous different liile and manner. The Arg-u- ?^^ ^^'\}^' 
 ments againft perfecution in fmlke, the Anjwer tor it the Argu- 
 (as I may fay) in bloud. ments 
 
 The Authour of thefe Arguments (againft />^r/t'<:«-p|^)-"^y_ 
 tion) (as I have beene informed) being committed by tion in 
 fotne then in power, clofe prifoner to Newgate, for the M^^'^<^- 
 witnefl^e of fome truths o^ Jefus, and having not the 
 ufe of Pen and Inke, wrote thefe Arguments in Milke, 
 in ftieets of Paper, brought to him by the Woman his 
 Keeper, from a friend in London, as th^fopples of his 
 Milk bottle. 
 
 19] In fuch Paper written with Milk nothing will 
 appeare, but the way of reading it by fre being 
 knowne to this friend who received the Papers, he 
 tranfcribed and kept together the Papers, although 
 the Author himfelfe could not corred:, nor view what 
 himfelfe had written. 
 
62 The Bloudy Tenent. 
 
 It was in milke, tending to foule nourijhment, even 
 for Babes and Sucklings in Chrijl. 
 
 It was in f?iilkey fpiritually white, pure and inno- 
 cent, like thofe white horfes of the Word of truth and 
 meeknejje, and the white Linnen or Armour of right- 
 eoufnejje, in the Army oi yejus. Rev. 6. & 19. 
 
 It was in milke, foft, meeke, peaceable and gentle, 
 tending both to the peace oi Joules, and the peace of 
 States and Kingdomes. 
 The An- Peace. The Anfwer (though I hope out of milkie 
 in^Bloud^ pure intentions) is returned in bloud: bloudy & llaugh- 
 terous conclufions ; bloudy to the Jouls of all men, forc'd 
 to the Religion and Worjhip which every civil State 
 or Common-weale agrees on, and compells all fub- 
 jedis to in a dilTembled uniforriiitie. 
 
 Bloudy to the bodies, firft of the holy witneJJ'es of 
 Chrijl yefus, who teftifie againft fuch invented wor- 
 fhips. 
 
 Secondly, of the Nations and Peoples ilaughtering 
 each other for their feverall refpe^tive Religions and 
 Confciences. 
 
 CHAP. III. 
 
 TrwM.TN the Anfwer Mr. Cotton firft layes downe 
 X feverall diJlinBions and conclujions of his 
 owne, tending to prove perfecution. 
 
 Secondly, Anfwers to the Scriptures, and Argu- 
 ments propofed againft perjecution. 
 The firil Pcacc. The firfl diftindition is this : By perfecu- 
 ^!{^'"^'°" tion for caufe of Conjcience, " I conceive you meane 
 " either for profeffing fome point of doBrine which 
 
The Bloudy Tenent. 63 
 
 "you beleeve in confcience to be the truths or for 
 '■^ praBiJing Ibme worke which you beleeve in con- 
 ^^fcience to be a religious dutie. 
 
 Truth. I acknowledge that to molefl: any perfon, Definition 
 yew or Gentile, for either profeffing doBrine, or prac- °^ ?qj^ ^■j-_ 
 tiling worjljip meerly religious or fpirituall, it is tocufled. 
 perfecute him, and fuch a perfon (what ever his doc- 
 trine or praBice be true oy falfe) fuffereth perfecution 
 for confcience. 
 
 But withall I delire it may bee well obferved, that 
 this diJlinBion is not full and complete : For belide 
 this that a man may be perfecuted | 20] becaufe he 
 holdeth or pra6lifeth what he beleeves in confcience 
 to be a Truth, (as Daniel did, for which he was call: 
 into the Lyons den, Dan. 6.) and many thoufands of 
 Chrifians, becaufe they durft not ceafe to preach and Confci- 
 praiiife what they beleeved was by God commanded, '^"'^^/^'^^ 
 as the Apofles anfwered (ABs 4. ^ 5.) I fay belides j^^ained 
 this a man may alio be perfecuted, becaufe hee dares from its 
 not be condrained to yeeld obedience to fuch doBrines^^^ ^°''' 
 
 • 1 • -1 'hip, nor 
 
 and worfhips as are by men invented and appointed, conilrain- 
 So the three famous Jewes were caft into the fiery ^d to an- 
 furnace for refufing to fall downe (in a non-confor?nity° 
 to the whole conforming world) before the golden 
 Image, Dan. 3. 21. So thoufands oi Chrifs witneffes 
 (and of late in thofe bloudy Marian dayes) have 
 rather chofe to yeeld their bodies to all forts of tor- 
 ments, then to fubfcribe to doBrines, or pradiife wor- 
 Jhips, unto which the States and Times (as Nabu- 
 chadnezzar to his golden Image) have compelled and 
 urged them. 
 
 A chafte wifewlW not onely abhorre to be rellrained 
 
64 The Bloudy Tenent. 
 
 A chafte from her hujhands bed^ as adulterous and polluted, but 
 Godswor-^^^o abhor (if not much more) to bee conftrained to 
 fhip like a the bed oi 2l Jlr anger. And what is abominable in 
 chart wife, corporally is much more loathlbme in fplrituall whore- 
 dome and defilement. 
 
 The Spoufe of Chrijl 'Jefus who could not iinde 
 her foules beloved in the wayes of his worjhip and 
 Minijlery^ [Cant. i. 3. and 5. Chapters) abhorred to 
 turne aiide to other Flockes^ JVorJloips, &c. and to 
 imbrace the bofome of a falfe Chrijl^ Cant. i. 8. 
 
 CHAP. IV. 
 
 The fee- Peace. ^ | ^He fecond dirtindlion is this. 
 ond dif- J^ jj^ points of Dodirinc fome are funda- 
 
 difcufled. mentall, without right beleefe whereof a man can- 
 not be faved : others are circumftantiall and lelTe 
 principall, wherein a man may differ in judgement 
 without prejudice of falvation on either part. 
 Godspeo- Truth. To this diJiinBion I dare not fubfcribe, for 
 pie may then I fliould everlaftingly condemne thoufands, and 
 the very ^^^ thoufands, yea the whole generation of the right- 
 fundamen-6'i?2^j-, who fince the falling away (from the lirif prim- 
 tals of vif- itiyg Chriftian ftate or worlhip) have and doe erre 
 
 ible wor- ^ . ^ ' 
 
 fhip. fundamentally concerning the true matter^ conjiitutiony 
 gathering and governing of the Church : and yet farre 
 be it from any pious breaji to imagine that they are 
 not faved, and that their foules are not bound up in 
 the bundle of eternall life. 
 
 We reade of foure forts of fpirituall or Chriftian 
 foundations in the New Tejiament. 
 
 4 forts of 21 J Firft, the Foundation oi 2\\ foundations, the Cor- 
 
The Bloudy Tenent. 65 
 
 ner-ftone itfelfe, the Lord 'J ejus ^ on whom all depend, ^P'rituall 
 Perfons, DoBrine, PraBices, i Cor. 3. ji^JJ"^ ^' 
 
 2. Minijieriall foundations. The Church is built 
 upon the foundation of the Apojiles and Prophets^ 
 Ephef. 2. 20. 
 
 3. T\\^ foundation of future rejoycing in the fruits 
 of Obedience, i T/w. 6. 
 
 4. The foundation o'i DoBrines, without the kfiow- QzoiiCta 
 ledge of which, there can be no true profelfion of^^/^-^-'"'- 
 Chriji, according to the firft injiitution, Heb. 6. Thep^^^jg, 
 foundation or principles of Repentance from dead tions of 
 works. Faith towards God, the Dodirine o{ Baptifme,^^^ n^v*" 
 
 , , . I J ^ tian Relig- 
 
 Laying on of Hands, the RefurreBion, and Eter7iall \on or 
 fudgefnent. In fome of thefe, to wit, thofe concern- Worfhip. 
 ing Bapti fines, & Laying on of Hands, Gods people will 
 be found to be ignorant for many hundred yeares : 
 and I yet cannot fee it proved that light is rifen, I 
 mean the light of the lirft injiitution, in prad:ice.' 
 
 Gods people in their perfons. Heart-waking, [Cant. 
 5. 2.) in the life oi per fonall grace, will yet be found 
 faft alleep in refpedt oi publike Qhrijlian Worjhip. 
 
 Gods people (in their perfons) are His, moft deare 
 and precious : yet in refpedt of the Chrifian Worfiip ^^^ of gg. 
 they are mingled amonglt the Babylonians, from bell, not 
 
 ' The doftriiie of laying on of hands 410; Backus, Church Hijlory of New 
 
 was early adopted in iome of the Bap- England, iii, 217. The adherents of 
 
 tift churches of Rhode Ifland. "About this praftice formed an AfTociation of 
 
 the year 1653 or '54, there was a divi- Churches about 1670, which ilill con- 
 
 fion in the Baptift Church at Providence, tinues, though now quite fmall. "They 
 
 about the right of laying on of hands, have eighteen or twenty churches, fix- 
 
 * * * * but laving on of hands at teen ordained minirters, and about three 
 
 length generally obtained," Callender, thoufand members." Appleton's Amer. 
 
 Hijlorical Dtfcourfe, 114; Comer's Ms. Cyclopedia, xiv. 
 Diary, Staples, Annals of Providence, 
 
 9 
 
66 T^he Bloudy Tenent. 
 
 locall but whence they are called to come out, not locally (as 
 n^y ^^^ • fonie have faid) for that belonged to a materiall and 
 locall Babelly (and, literall Babell and 'Jerufalem have 
 now no difference, 'John 4. 21.) hut fpirituall/ and 
 myffically to come out from her fins and Abomina- 
 tions. 
 
 If Mr. Cotton maintaine the true Church of Chrijl 
 to confift of the true ?natter of holy perfons call'd out 
 from the World ; and the true for?ne of Union in a 
 Church-Covenant ; And that alfo, neither Nationally 
 Provinciall^ nor Diocefan Churches are of Chrijls 
 injlitution : how many Thoufands of Gods people of 
 all forts, [Clergie and Laitie^ as they call them) will 
 they finde both in former and later times, captivated 
 in fuch Nationally Provinciall, and Diocefan Churches ? 
 yea and fo far from living in, yea or knowing of any 
 The great fuch Churchcs (for matter and forme) as they con- 
 ^^"°''^"*^^ ceive now only to be true, that untill of late yeares, 
 people how few of Gods people knew any other Church then 
 concern- the Parijh Church of dead ftones or timber ? It being 
 Nature of ^ ^^^^ marvailous light revealed by Chriji J ejus the 
 the true Sun of RightcoufneJ/e, that his people are a Co?npany 
 Church. Qj. Qfjiifch of living ftones, i Pet. 1. 9. 
 Mr. Cotton And howevcr his own Soule^ and the foules of 
 f^^lJ- g^^ many others (precious to God) are perfwaded to 
 crates, halt feparate from Nationally Provinciall, and Diocefan 
 ing be- Churches, and to affemble into particular Churches : 
 sTSr^^^^y^^ lince [22] there are no Parijlj Churches in Eng- 
 ChuTches, landy but what are made up of the Parijlj bounds 
 and conie- within fuch and fuch a compaffe of houfes ; and that 
 not yet' fuch Churchcs have beene and are in conftant depend- 
 clear in ance on, and fubordination to the Nationall Church : 
 
'T^he Bloudy Tenent. 67 
 
 how can the New- Englijh particular Churches ]oynQ^^^ tunda- 
 with the Old Englijh Parijlj Churches in fo ^^"^^y^nvmlvoU 
 Ordinances of Word^ Prayer, Singing, Contribution, OwMWi 
 &c. but they muft needs confelTe, that as yet their ^^^'■'^^• 
 Soules are farre from the knowledge ot the foundation 
 of a true Chrijlian Church, whofe matter muft not 
 only be hving ftones, but alfo feparated from the 
 rubbijh of Ant i chrijlian confujions and dejolations. 
 
 CHAP. V. 
 
 Peace.\ T\ T\x.h. lamentation I may adde : How 
 V V can their Soules be cleare in this foun- 
 dation of the true Chrijlian matter, who perfecute and 
 opprelfe their own (acknowledged) Brethren prefent- 
 ing Light unto them about this Point ? But I fliall 
 now prefent you with Mr. Cottons third diJlin5tion, 
 " In point of Practice (faith he) fome concerne the 
 " weightier duties of the Law, as. What God we 
 " worfhip, and with what kind of Worfhip : whether 
 " fuch, as if it be Right, fellowfliip with God is held, 
 ** if falfe, fellowfliip with God is loft. 
 
 Truth, It is worth the inquirie, what kind of The true 
 Worjlnp he intendeth ; for Worjhip is of various fig-^pu'rlda- 
 niiication : whether in generall acceptation he meanementall. 
 the rightnejje or corruptnejfe of the Church, or the 
 Minijtry of the Church, or the Miniftrations of the 
 Word, Prayer, Scales, &c. 
 
 And becaufe it pleafeth the Spirit of God to make 
 the Minijlry one of the foundations of the Qhrijlian 
 Religion, [Heb. 6. 12.) and alfo to make the MiniJ- 
 trie of the Word and Prayer in the Church, to be 
 
68 T^he Bloudy Tenent. 
 
 two fpeciall works (even of the Apoftles themfelves) 
 ABs 6. 2. I fhall defire it may be well confidered in 
 the feare of God. 
 The New Firft, Concerning the Minijiery of the Word; The 
 ivnnifters New-EngHJlD Minijlcrs^ when they were new eled:ed 
 examined. & Ordained Minijiers in New-Engldd, muft undenia- 
 bly grant, that at that time they were no Minijiers^ 
 notwithftanding their profeffion of ftanding fo long 
 in a true Minijiry in Old England^ whether received 
 from the Bifliops (which fome have maintained true) 
 or from the People, which Mr. Cotton & others bet- 
 ter liked,' and which Minijirie was alwayes accounted 
 perpetuall and indelible : I apply, and aske. Will it 
 not follow, that if their new Minijiry and Ordination 
 be true, the former was falfe } and if falfe, that in 
 the [23] exercifeof it (notwithfl:anding^^///V/Vj',^r<2'<rfj-, 
 intentions, labours, and (by Gods gracious, unpromifed, 
 & extraordinary bleffing) fome fucceffe) I fay, will it 
 not according to this diftindlion follow, that accord- 
 ing to vilible rule, Fellowjhip with God was loft } 
 Common Secondly, concerning Prayer ; The New-Englijh 
 Prayer call ^/^^/^^ J. ^^ve difclaimed and written againft that 
 ten againft 'worjhipping of God by tht' Qom??ion or fet formes of 
 by the Prayer, which yet themfelves pradiifed in England, 
 lifli^ "^"notwithftanding they knew that many fervants of 
 God in great fufferings witnelfed againft fuch a Min- 
 ijirie of the Word, and fuch a Minijirie of Prayer.^ 
 Peace. I could name the perjons, time and place, 
 
 " " The Church of Brethren hath the ^ Cotton's views on this fubjeft have 
 
 power, priviledges and liberty to choofe already been confidered by Profeffbr 
 
 their officers." The Keyes of the King- Diman in a note to Cotton's Jnfwer,Sic., 
 
 dom of Heaven, p. 12. Cf. The Way of Publications of Narr. Club, ii, 162. 
 the Churches, Chap. 2, Seft. 6-9. 
 
The Bloudy Tenent. 
 
 69 
 
 when fome of them were faithfully admoniflied for 
 ufing of the Common prayer, and the Arguments 
 prefented to them, then feeming weake, bur now 
 acknowledged found : yet at that time they fatisfied 
 their hearts with the pradtice of the Author oi the 
 Councell of Trent, who ufed to read only fome of the 
 choiceft fele6ted Prayers in the Majfe-booke, (which 
 I confelfe was alfo their own practice in their uling 
 of the Comf?ion-Prayer.Y But now according to this 
 diJlinBion, I ask whether or no fellowfliip with God 
 in fuch prayers was loft. 
 
 • " I know no fuch faithfull admonifh- 
 ers, as prefented to us in England, argu- 
 ments againll the Common Prayer, '■■ * * 
 though fuch a thing poffibly may be true, 
 howfoever forgotten. But this I am 
 perfwaded to be utterly falfe, that any of 
 us fatisfied our hearts with the praftii'e 
 of the Author of the Councell of Trent, 
 &c." Cotton, The Bloudy Tenent Wajhed, 
 page 8. 
 
 " Poffibly Mailer Cotton may call to 
 minde, that the difcufler (riding with 
 himfelf and one other of precious mem- 
 orie (Mailer Hooker) to and from Sem- 
 
 pringham I prefented his argument from 
 Scripture, why he durll not joyn with 
 them in their ufe of Common Prayer; 
 and all the anfwer that yet can be re- 
 membred the difcuifer received from 
 Mailer Cotton, was, that he feledled the 
 good and bell prayers in his ule of that 
 book, as the Author of the Councel of 
 Trent was ufed to do, in his ufing of the 
 Mafle-book." The Bloody Tenent yet more 
 bloody, p. 12. 
 
 Sempringham, a feat of the Clintons, 
 Earls of Lincoln, and of a Priory of 
 Cillercians, is a fmall parifh near Folk- 
 ingham, in Lincolnlhire, about eighteen 
 
 miles from Bofton, where Cotton was 
 reftor. Rapin, Hijhry of England, i, 254; 
 Camden, Britannia, 464 ; Allen, Hijhry 
 of County of Lincoln, ii, 285. 
 
 Thomas Hooker, who is probably re- 
 ferred to, was miniller at Chelmsford in 
 Eflex, 1626-1630, and came to this 
 country in the fame fhip with Cotton in 
 1633. Mather's Magnalia, i, 304. There 
 is poffibly a clue here to Williams's life 
 previous to his coming to America, which 
 might be followed with advantage. 
 
 Father Paul Sarpi, the hillorian of the 
 Council of Trent, in many things Ihovved 
 his independence of the Holy See and 
 provoked its enmity. Father Courayer, 
 who tranflated his Hiftory into French, 
 fays that "Sarpi was a Catholic in gen- 
 eral, and fometimes a Protellant in par- 
 ticulars. He obferved every thing in the 
 Romifh religion which could be prac- 
 ticed without fuperllition." An account 
 of his life is prefixed to Brent's tranfla- 
 tion of his Hillory, London, 1676. There 
 is a difcriminating notice of Sarpi, and 
 of his biographies, by Rev. James Mar- 
 tineau, in the Wejhninjler Review, April, 
 1838. 
 
70 T^he Bloudy Tenent. 
 
 Truth. ■ I could particularize other exercifes of Wor- 
 fiip, which cannot be denied (according to this dif- 
 tijiBmri) to be of the waightier points of the Law^ to 
 wit, [What God we worjhip^ and with what kind of 
 worjhip ;] wherein fellowfliip with God (in many of 
 our unclean and abominable WorfJjips) hath been 
 Go^j peo- lojft. Only upon thefe premifes I fhall obferve. Firft, 
 worfhip- t^^t Gods people, even \\\q, Jiandard- bearers and leaders 
 ped God of them (according to this diftinftion) have worfhip- 
 ^' „ . ped God (in their Ileepy ignorance) by fuch a kind of 
 WorJInp^ as wherein f el lowJJjip with God is loft; yea 
 alfo this it is poffible for them to do, after much light 
 is rifen againft fuch Worfloip, and in particular, brought 
 to the eyes of fuch holy and worthy perfons. 
 Itpleafeth Secondly, there may be inward and {^Qx^t fellow- 
 God {omc- jjjjp with God in falfe Minijleries of Word2iV\A Prayer^ 
 Yond\\T {^^^ ^^^^ ^^ ^^^ eternall prayfe of Infinite Mercy 
 promife,to beyond a word or promife oi God I acknowledge) 
 w"(r^^ when yet (as the diftindtion faith) in fuch worjlnp 
 comfort to (not being right) fellowfloip with God is loft, and fuch a 
 His, in fiervice or fninifiration muft be lamented and forfaken. 
 fhips^^^^' Thirdly, I obferve that Gods people may live and 
 die in fuch kindes of worjljip, notwithftanding that 
 light from God publikely and privately, hath beene 
 prefented to them, able to convince : yet not reach- 
 ing to [24 1 their conviBion and forfaking of fuch 
 wayes, contrary to a conclufion afterward expreft, to 
 P , wit, [That fundamentals are fo cleere, that a man 
 mentals ofcauuot but be couvinced in Confidence^ and therefore 
 Chrirtian f^at fuch a pcrfou not being convinced, he is con- 
 ^ll^^^^^^^de7?ined ofi hiinfielfie^ and may be perfiecuted iov fmning 
 and fure. againft his conficience?\^ 
 
The Bloudy Tenent. ji 
 
 Fourthly, I obferve that in fuch a maintaining a 
 clearneire oi fundamentals or waightier points^ and 
 upon that ground a perfecuting of men, becaufe they 
 finne againft their conjciences, Mr. Cotton meafures 
 that to others^ which himfelfe when he Uved in fuch 
 praBices^ would not have had meafured to himfelfe. 
 As firft, that it might have beene affirmed of him, 
 that in fuch praBices he did linne againft his co?i- 
 fciencey having fufficient light (hining about him. 
 
 Secondly, that hee fhould or might lawfully have 
 beene cut off by death or banijhmenty as an Hereticke, 
 finning againft his owne confcience. 
 
 And in this refped: the Speech of King lames was ^ notable 
 notable to a great Non-conformitant converted (as is ^^^^j^mes 
 faid by King fames') to conformity^ and counfellingto a great 
 the King afterward to perfecute the Non-conformiJisY^'^°n^' 
 even unto death: Thou Beaji (quoth the King) if I turned' 
 had dealt fo with thee in thy non- conformity^ where per^ecu- 
 hadft thou beene .? 
 
 CHAP. VI. 
 
 Peace/ | ^He next diJlinBion concerning the manner The 4. 
 
 1 of perfons holding forth the aforefaid ^^^l^H 
 practices (not onely the waightier duties of the Law^ 
 but points oi do Brine and worjhip lefle principall.) 
 
 " Some (faith he) hold them forth in a meeke and 
 ^^ peaceable way : fome with fuch arrogance and impet- 
 " uoufneffe, as of it felfe tendeth to the difturbance of 
 " civill peace. 
 
 Truth. In the examination of this diftinBion we 
 (hall difculfe, 
 
72 T^he Bloudy Tenent. 
 
 What Firft, what is civill Peace, (wherein we fhall vin- 
 
 pe^ace is. dicate thy name the better.) 
 
 Secondly, what it is to hold forth a Dodtrine or 
 Practice in this i??jpetuouJneJfe or arrogancy. 
 
 Firft, for civill peace, what is it but pax civitatis, 
 the peace of the Citie, whether an EngliJJj City, 
 Scotch, or Irijh Citie, or further abroad, French, 
 Spanijlj, Turkljh City, &c. 
 
 Thus it pleafed the Father of Lights to define it, 
 lerem. 29. 7. Pray for the peace of the City ; which 
 peace of the City, or Citizens, fo compacted in a civill 
 way oi union, may be intire, unbroken, faie, &c. not- 
 25] withftanding fo many thoufands of Gods people 
 the yewes, were there in bondage, and would neither 
 be conjlrained to the ivorjhip of the Citie Babell, nor 
 retrained from fo much of the worjljip of the true 
 God, as they then could pra6tice, as is plaine in the 
 pra(5lice of the 3 Worthies, Shadrach, Mijach, and 
 Abednego, as alfo oi Daniel, Dan. 3. & Dan. 6. (the 
 peace of the Qity or Kingdo?ne, being a far different 
 Peace from the Peace of the Religion or Spirituall 
 Worfinp, maintained & profelfed of the Citizens. 
 This Peace of their Worjhip (which worjhip alfo in 
 Godspeo-fonie Cities being various) being a falfe Peace, Gods 
 pie muft people were and ought to be N one onforjnit ants, not 
 be Non- ^^^j-jj^pp either to be re drained from the true, or con- 
 
 conrormi- o ^ J i i r 
 
 tants to Jlrained to Jalfe Worjhip, and yet without breach or 
 Evill. j-]-^e Civill or Citie-peace, properly fo called. 
 
 Peace. Hence it is that fo many glorious and flour- 
 The dif- idling Cities of the World maintaine their Civill 
 baween P^^ce, yea the very Americans & wildeft Pagans keep 
 Spiritual! the peace of their Towns or Cities ; though neither 
 
l^he Bloudy Tenent. 73 
 
 in one nor the other can any man prove a true Church^^^ QW\\\ 
 of God in thofe places, and confequently no fpirituall 
 and heavenly peace: The Vq-slcq fpirituall (whether 
 true or falfe) being of a higher and farre different 
 nature from the Peace of the place or people, being 
 meerly and effentially civill and hujnane. 
 
 Truth. O how loft are the fonnes of men in this 
 point ? To illuftrate this : The Church or compaiiy of 
 worjhippers (whether true or falfe) is like unto a Body 
 or Colledge of Phyjitians in a Citie ; like unto a Cor- 
 poration, Society, or Company of Eajt-Indie or Turkie- 
 Merchafits, or any other Societie or Company in Lon- 
 don : which Companies may hold their Courts, keep 
 their Records, hold difputations ; and in matters con- 
 cerning their Societie, may diffent, divide, breake into 
 Schifnies and FaBions, fue and implead each other at 
 the Law, yea wholly breake up and dilfolve into 
 pieces and nothing, and yet the peace of the Citie not * 
 
 be in the leafl: meafure impaired or difturbed ; becaufe 
 the ejjence or being of the Citie, and lb the well-being 
 and peace thereof is effentially diftindt from thofe The dif- 
 particular Societies- the Citie-Courts, Citie- Lawes,^^^^^'^^^' 
 
 \^ . . .„ 1-Vi- o r 1 • 'T-'i /--< ' ' tween the 
 
 Cttie-punijljments diliinct from theirs. The Citte wasspirituall 
 before them, and ftands abfolute and intire, when^nd Civill 
 fuch a Corporation or Societie is taken down. For 
 inftance further, The City or Civill Ji ate oi Ephefus 
 was effentially diftind: from the worjljip of Diana in 
 the Citie, or of the whole city. Againe, the Church 
 of Chriji in Ephefus (which were Gods people, con- 
 verted and call'd out from the worjljip of that City 
 unto Qhrijiianitie or worjhip of God in Qhrijl) was 
 difhindl from both. 
 10 
 
74 T^he Bloudy Tenent. 
 
 The Civil 26] Now fuDpofe that God remove the Qand/e/iick 
 
 State the -' , . 
 
 Spirituall from Ephefus^ yea though the whole JVorJhip of the 
 eftate, Citie of Ephejus fhould be altered: yet (if men be 
 ^.^ ^^f rtrue and honeftly inP:enuous to Citie-covenants, Cofn- 
 
 Lhurch of . . , i t-» • • / \ 11 1 • • 1 1 • 1 
 
 C\\r\[\ 6.\^-oinatto?is and Prmctples) all this might be without 
 tina in the leaft impeachment or infringement of the Peace 
 ^ ^ "^' of the City of Ephefus. 
 
 Thus in the Citie of Smirna was the Citie it felfe 
 or Civill eftate one thing, The Spirituall or Religious 
 ftate of Smir?ia, another ; The Church of Qhrlji in 
 S?)iirna, diftind: from them both ; and the Synagogue 
 of the yewes, whether literally jfewes (as fome thinke) 
 or myftically, falfe Qhrijlians, (as others) called the 
 Synagogue of Sathan^ Revel. 2. diftind: from all thefe. 
 And notwithftanding thefe fpirituall oppofitions in 
 point of JVorJhip and Religion, yet heare we not the 
 leaft noyfe (nor need we, if Men keep but the Bond 
 of Qi'vility) of any Civil breach, or breach of Civill 
 peace amongft them : and to perfecute Gods people 
 there for Religion, that only was a breach of Civil- 
 itie it felfe. 
 
 CHAP. VII. 
 
 Pf^r^.lVTOw to the fecond Qusrie, What it is to 
 1.^ hold forth Dod:rine or Pradtice in an 
 
 arrogant or impetuous way ? 
 The An- Truth. Although it hath not pleafed Mr. Cotton 
 werer too ^^ declare what is this arrogant or impetuous holding: 
 
 obicure "^ /- , /- 7^ . ." . ^ ^ 
 
 gencralls. forth of DoBrinc or PraBice tending to difturbance 
 of Civill peace, I cannot but exprefte my fad and for- 
 rowfull obfervation, how it pleafeth God to leave him. 
 
The Bloudy Tenent. 75 
 
 as to take up the common reproachfull acciifation ofGodsmee- 
 the Accufcr of Gods children ; to wit, that they arey^j^tg^j-g^Q 
 arrogant and impetuous: which charge (together be counted 
 with that of ob/iinacie, pertinacie^ pride^ Troublers of ^'■'"°?^"^ 
 the Citie, &c.) Satha?i commonly loads the meekeituous. 
 of the Saints and Witiiejj'es o^ J ejus with. 
 
 To wipe off therefore thefe fowle blurs and ajper- 
 fions from the faire and beautiful face of the Spoufe 
 of J ejus, I fliall feled: and propofe 5 or 6 cafes, for 6 cafes 
 which Gods ivitneffes in all Ages and Generations of therein 
 Men, have been charged with arroga?ice, i?npetuouJhes, j° l^^^^' 
 &c. and yet the God o^ Heaven, and ludge of all men, been bold 
 hath p-racioullv difcharp:ed them from fuch crimes, ^' ^^''^°"^' 
 and mamtamed and avowed them lor his /ait/jju/i 'rog^nt. 
 and peaceable fervants. 
 
 F'irfl:, Gods people have proclai?ned, taught, dij pitted Chn^ Je- 
 for divers months together, a Tiew Religion and ^^'^or- ^\^^^ .^^^ 
 Jhip, contrary to the Worjhip projected [271 in the teach pub- 
 Towne, City, or State, where they have lived, or^^'^'^^y^ ^ 
 where they have travelled, as did the Lord Jejus ^^^^^^ f^n. 
 Hinjelfe over all Galile, and the Apojiles after Himdamental- 
 in all places, both in \\\& Synagogues 2i\'\di Market- l^^^^^J^ 
 places, as appeares ABs 17. 2. ij. ABs 18. 48. [4. 8.] the Reiig- 
 Yet this no Arrogance nor ImpetuoiJneJJe. f°{i-^/°' 
 
 Secondly, Go<\sJ'ervants have been zealous for their 
 Z/Or^and MaJter,Qwtn to the very faces of the Higheft, q^^^ j-^,. 
 and concerning the perfons of the Higheft, fo tar asvantszeal- 
 they have oppofed the Truth of God: So Eliah to°";/"^, 
 
 J rr 1 1 7-^ / bold to the 
 
 the face ot Ahab, It is not /, but thou, and thy i^^/Z-^t'^J" facesof the 
 houfe that troublefl: IJrael : So the Lord J Jus con- Higheft. 
 cerning Herod, Goe tell that Fox : So Paul, God p,° ^'^P^°' 
 delivered me from the mouth ot the Lion; and toftantlyim- 
 
76 T^he Bloudy Tenent. 
 
 moveable Ananias, Thou whited wall, and yet in all this no 
 Arrogance, nor Impetuoufnejfe . 
 
 Thirdly, Gods people \\2.vq been iinmoveable, conjlant 
 
 and refohed to the death, in refufing to fubmit to falfe 
 
 Worjhips, and in preachiJig and profejjing the true 
 
 worjhip, contrary to exprelTe command of publicke 
 
 Authority : So the x\\xq^ fajnous Worthies againft the 
 
 command of Nebuchadnezzar, and the uniforme con- 
 
 formity of all Nations agreeing upon a falfe worjloip, 
 
 Dan. 3. So the Apoftles [ABs 4 and 5 chap.) and 
 
 fo the witnelfes of "Jefus in all ages, who loved not 
 
 their lives to the death [Rev. 12.) not regarding fweet 
 
 hfi nor bitter death, and yet not Arrogant, nor 
 
 Impetuous. 
 
 Gods peo- Fourthly, Gods people lince the comming of the 
 
 pie ever j^lfig- of IfracL the Lord yefus, have openly and con- 
 
 ed chriil ftantly profeft, that no Civill Magi/irate, no Ki/ig 
 
 Jefus the^ nor Cdfar have any powder over the Soules or Con- 
 
 anVKin'^'^ y^/V^fTfj of their Subje6ts, in the matters of God and 
 
 to the con- the Crownc of Jefus, but the Civill Magijlr ate s them- 
 
 icience. felves ; yea Kings and Keifars are bound to fubjed: 
 
 their owne foules to the Minijiery and Church, the 
 
 Power and Government of this LdJr^ lefus, the i^/;^^ 
 
 of Kings. Hence was the charge againft the Apof- 
 
 tles (falfe in Civill, but true in fpiritualls) that they 
 
 affirmed that there was another King, one lefus, Atls 
 
 ij. J. And indeed, this was the great charge againft 
 
 the Lord lefus Yiimfelf, which the lews laid againft 
 
 Him, and for which he fuffered Death, as appears 
 
 by the Accufation written over His Head upon the 
 
 Gallows, lohn 9. 19. lefus of Nazareth King of the 
 
 lewes. 
 
^he Bloudy Tenent. jj 
 
 This was and Is the fumme of all true preaching '^'hat 
 
 Chrifl: is 
 
 galone 
 
 of the Gofpell or glad newes, viz. That God anointed y^-J^ 
 Jefus to be the fole King and Governour of all the over' con- 
 Ifrael of God in fpirituall and foule caufes, Pfal. 2. 6. '^^"^"^^ '^ 
 ABs 2. 36. Yet this Kingly power of His he refolvedaii true 
 not to manage [28] in His owne Perfon, but Minif- preaching 
 terially in the hands of fuch MelTengers which he 
 fent forth to preach and baptife, and to fuch as 
 beleeved that word they preached, Io/j?i 17. And yet 
 here no Arrogance nor Impetuoufne[]e. 
 
 5. Gods people in delivering the Minde and Will Gods peo- 
 of God concerning the Kingdomes and Civill States j^J^^^j^f 
 where they have lived, have feemed in all (liew ofdiilurbers 
 common fenfe and rationall policie (if men looke not°^ Q\s\\\ 
 higher with the eye of faith) to endanger and over- 
 throw the very Civill State, as appeareth by all Jere- 
 
 7nies preaching and counfell to King Zedechia^ his 
 Princes and people, infomuch that the charge of the 
 Princes againft Jeremiah was, that he difcouraged the 
 Army from lighting againft the Babylonians, and 
 weakned the Land from its own defence, and this 
 charge in the eye of reafon, feemed not to be unrea- 
 fonable or unrighteous, 'Jer. 37. 38. chapters, and yet 
 in 'Jeremy no Arrogance nor Impetuoujnejje . 
 
 6. Laftly, Gods people by their preaching, difputing, Gods 
 &c. have beene (though not the caufe) yet accident- pe"Jpie^"he 
 ally the occaiion of great contentions and divilions, occafionof 
 yea tumults and uproares in Townes and Cities where ^"'""'^^• 
 they have lived and come, and yet neither their Doc- 
 trine nor themfelves Arrogant nor Impetuous, how- 
 ever fo charged : For thus the Lord Jefus difcovereth 
 
 mens falfe and fecure fuppofitions, Luke 11. 51. Sup- 
 
yS The Bloudy Tenent. 
 
 pofe ye that I afu co?ne to give peace on the earth ? I 
 tell you nayy but rather divijion, for from hence forth 
 Jhall there be five in one houfe divided, three againfi 
 two, and two againfi three, the father fimll be divided 
 againfi the fonne, and the fo?ine againfi the father, &c. 
 And thus upon the occafion of the Apoftles preach- 
 ing, the Kingdome and WorOiip of God in Chrift, 
 were moft commonly uproares and tumuhs, where 
 ever they came : For inftance, thofe ftrange and 
 monftrous uproares at Iconimn, at Ephefus, at feru- 
 falem, ABs 14. 4. ABs 19. 29. 40. ABs 21. verf 
 
 CHAP. VIII. 
 
 Peace.TT will be faid (deare Truth) what the Lord 
 -Ljefus and his Melfengers taught was Truth, 
 
 but the queftion is about Errour. 
 
 Truth. I anfwer, this diftindiion now in difcuffion, 
 
 concernes not Truth, or Errour, but the manner of 
 
 holding forth or divulging. 
 The in- 29] I acknowledge that fuch may bee the way and 
 ftances^ manner of holding forth, (either with railing or revil- 
 carry a ing, daring or chalenging fpeeches, or with force of 
 great {hew Armes, Swords, Guns, Prifons, &c.) that it may not 
 oufnefle," ^"^7 ^^^^^ ^^ breakc, but may actually breake the civill 
 yet all are peace, or peace of the Citie. 
 pure and Yet thcfc inftanccs propounded are cafes of great 
 
 peaceable. j r • • 11 1 n-i- 1 r r 
 
 oppolition and Ipirituall holtility, and occanons or 
 breach of civill peace : and yet as the borders (or 
 matter) were of gold : fo the fpeckes (or manner 
 
The Bloudy Tenent. 79 
 
 Cantic. i.) were of filver : both matter and manner, 
 pure, holy, peaceable, and inoffenfive. 
 
 Moreover, I anfwer, that it is poffible and common 
 for perfons of foft and gentle nature and fpirits to 
 hold out falrtiood with more feeming meeknelTe and 
 peaceablenelTe, then the Lord Jefus or his fervants 
 did or doe hold forth the true and everlafting Gofpell. 
 So that the anfwerer would be requefted to explain 
 what he means by this arrogant and impetuous hold- 
 ing forth of any dod:rine, which very manner of hold- 
 ing forth tends to breake civill peace, and comes 
 under the cognifance and correction of the Civill 
 Magiftrate : Lell hee build the Sepulchre of the 
 Prophets, and fay, If we had been in the Pharifes 
 dales, the Romane Emperours dayes, or the bloody 
 Marimi dayes, we would not have been partakers 
 with them in the blood of the Prophets, Mat. 23. 
 30. who were charged with arrogance and impetu- 
 oufnelfe. 
 
 CHAP. IX. 
 
 2. Ob. TT will here be faid. Whence then arifeth 
 Peace. X civill dilfentions and uproares about matters 
 of Religion ? 
 
 Truth.. I anfwer : When a Kingdome or State, '^^^ ^^^^ 
 Towne or Family, lyes and Iwes in the guilt of a tumults at 
 falfe God, falfe Chrift, falfe worfliip : no wonder ifthe prca- 
 fore eyes be troubled at the appearance of the hght, J^j^^"^ °j.j 
 be it never fo fweet : No wonder if a body full of 
 corrupt humours be troubled at ftrong (though whol- 
 fome) Phylick ?[:] If perfons ileepy and loving to lleepe 
 
8o The Blotidy Tenent. 
 
 be troubled at the noife of flirill (though filver) 
 alarums : No wonder if Adonijah and all his com- 
 pany be amazed and troubled at the found of the right 
 Heyre [heir] King Salomo?i, i King. i.[:] If the Huf- 
 bandmen were troubled when the Lord of the Vine- 
 yard fent fervant after fervant, and at laft his onely 
 Sonne, and they beat, and wounded, and kill'd even 
 the Sonne himfelfe, becaufe they meant themfelves 
 to feize upon the inheritance, unto which they had 
 no right, Matth. 21. 38. [30] Hence all thofe tumults 
 about the Apoftles in the ABs^ &c. whereas good 
 eyes are not fo troubled at light ; vigilant and watch- 
 full perfons loyall and faithfull, are not fo troubled 
 at the true, no nor at a falfe Religion of Jew or Gen- 
 tile. 
 A prepof- Secondly, breach of civil peace may arife, when 
 oTfupp^ei^ falfe and idolatrous prad:ices are held forth, & yet no 
 fing er- breach of civil peace from the do6trine or pradiice, 
 rours- Qj. ^^ manner of holding forth, but from that wrong 
 and prepofterous way of fuppreffing, preventing, and 
 extinguifliing fuch doctrines or practices by weapons 
 of wrath and blood, whips, ftockes, imprifonment, 
 banifliment, death, &c. by which men commonly are 
 perfwaded to convert Heretickes, and to caft out 
 uncleane fpirits, which onely the finger of God can 
 doe, that is the mighty power of the Spirit in the 
 Word. 
 Light only Hence the Towne is in an uproare, and the Coun- 
 can expell ^ takes the Alarum to expell that foe or mift of 
 
 togs and •' ^ . , ^ > . 
 
 darknefle. Errour, Herefie, Blafphemy, (as is fuppofed) with 
 Swords and Guns ; whereas tis Light alone, even 
 Light from the bright fliining Sunne of Righteouf- 
 
The Bloudy Tenent. 8 1 
 
 nelTe, which is able, in the foules and confciences of 
 men to difpell and Icatter fuch fogges and darknelTe. 
 Hence the Sons of men, (as David fpeakes in 
 another cafe, PJal. 39.) difquiet themfelves in vaine, 
 and unmercifully difquiet others, as (by the helpe of 
 the Lord) in the fequell of this difcourfe fliall more 
 appeare. 
 
 CHAP. X. 
 
 Pf^rt'. TV TOw the laft diftindtion is this : " Perfecu- 
 JL ^ " tion for Confcience, is either for a rightly 
 ** informed confcience, or a blinde and erroneous 
 "confcience. 
 
 Anfw. Truth. Indeed both thefe confciences arePerfecu- 
 perfecuted : but lamentably blinde and erronious wiir°''V°P" , 
 
 1 - ' • T 1 1-1 preiieboth 
 
 thele conlciences ihortly appear to be, which out of true and 
 zeale for God (as is pretended) have perfecuted either. ^^'"0"^°"^ 
 And heavie is the doome of thofe blinde Guides and^,°"^ 
 Idoll Shepherds (whofe right eye Gods finger of jeal- 
 oufie hath put out) who flattering the ten Homes or 
 worldly Powers, perfwade them what excellent and 
 faithfull fervice they performe to God, in perfecuting 
 both thefe confciences : either hanging up a rightly 
 informed confcience, and therein the Lord Jefus him- 
 felfe, betweene two malefactors, or elfe killing the 
 erroneous and the blinde, like Saul (out of zeale to 
 the Ifrael [31 | of God) the poore Gibeonites, whom 
 it pleafed God to permk to live : and yet that hof- 
 tility and cruelty ufed againft them (as the repeated 
 judgement yeare after yeare upon the whole Land 
 after told them) could not be pardoned, untill the 
 
82 T^he Bloudy Tenent. 
 
 death of the perfecutor Saul [and] his fons had 
 appeafed the Lords difpleafure, 2 Sam. 21. 
 
 CHAP. XI. 
 
 Peace. \ Fter expHcation in thefe Diftindiions, it 
 -Z~^pleafeth the Anfwerer to give his refolu- 
 tion to the queftion in foure particulars. 
 
 Firft, that he holds it not lawfull to perfecute any 
 for confcience fake rightly informed, for in perfecu- 
 ting fuch (faith he) Chrifl: himfelf is perfecuted : for 
 which reafon, truly rendred, he quotes AB. 9. 4. Saul^ 
 Saul, why perfecuteji thou me F 
 
 Truth. He that iliall reade this Conclufion over a 
 thoufand times, fliall as foone iinde darkneffe in the 
 bright beames of the Sunne, as in this fo cleare and 
 fhining a beame of Truth, viz. That Chrift Jefus in 
 his Truth muft not be perfecuted. 
 
 Yet this I muft aske (for it will be admired by all 
 fober men) what fliould be the caufe or inducement 
 to the Anfwerers mind to lay down fuch a Polition 
 or Thelis as this is. It is not lawfull to perfecute the 
 Lord fefus. 
 
 Search all Scriptures, Hiftories, Records, Monu- 
 ments, confult with all experiences, did ever Pharaoh, 
 Saul, Ahab, fezabel, Scribes and Pharifes, the Jewes, 
 Herod, the bloudy Neroes, Gar diners. Boners, Pope or 
 Devill himfelfe, profelfe to perfecute the Son of God, 
 Jefus as Jefus, Chrifl: as Chrift, without a mask or 
 covering ? 
 
 No, faith Pharaoh, the Ifraelites are idle, and there- 
 fore fpeake they of facriiicing : David is rifen up in 
 
T^he Bloudy Tenent. 83 
 
 a confpiracy againft Saul, therefore perfecute him : ^'^ perfe- 
 Naboth hath blafphemed God and the King, there- chrm°Q. 
 fore ftone him : Chrijl is a feducer of the people, afeflenotto 
 blafphemer againft God, and traytor againft C<^/^r, P^^'^'^"^^ 
 therefore hang him : Chriflians are fchifmaticall, 
 factious, heretical!, therefore perfecute them : The 
 Devill hath deluded 'John Hus, therefore crown him 
 with a paper of Devils, and burne him, &c. 
 
 Peace. One thing I fee apparently in the Lords All perfe- 
 over-ruling the pen of this worthy Anfwerer, viz. a^jJ^J^J" 
 fecret whifpering from heaven to him, that (although profefTe 
 his foules ayme at Chrift, and hath wrought much"°^^°P"- 
 for [32] Chrill: in many iincere intentions, and Gods^jj,^ 
 mercifull and patient acceptance) yet he hath never 
 left the Tents of fuch who think they doe God good 
 fervice in killing the Lord Jefus in his fervants, and 
 yet they fay, if we had beene in the dayes of our 
 Fathers in (^eene Maries dayes, &c. we would never 
 have confented to fuch perfecution : And therefore 
 when they perfecute Chrill Jefus in his truths or fer- 
 vants, they fay. Doe not fay you are perfecuted tor 
 the Word for Chrift his fake, for we hold it not law- 
 full to perfecute lefus Chrift. 
 
 Let me alfo adde a fecond ; So farre as he hath 
 beene a Guide (by preaching for perfecution) I fay, 
 wherein he hath beene a Guide and Leader, by mif- 
 interpreting and applying the Writings of Truth, fo 
 far I fay his owne mouthes and hands fliall judge (I 
 hope not his perfons, but) his ad:ions, for the Lord 
 Jefus hath fuffered by him, A£l. 9. 3. and if the Lord 
 Jefus himfeife were prefent, himfelfe ftiould fuffer 
 that in his owne perfon, which his fervants witnelf- 
 ing his Truth doe fuffer for his fake. 
 
84 T^ke Bloudy Tenent. 
 
 CHAP. XII. 
 
 Peace/ I ^Heir fecond Conclulion is this : " It is not 
 A " lawful! to perfecute an erroneous and 
 "blinde confcience, even in fundamentall and weighty 
 "points, till after admonition once or twice, Tit. 3. 
 "11. and then fuch confciences may be perfecuted, 
 " becaufe the Word of God is fo cleare in fundamen- 
 "tall and weighty points, that fuch a perfon cannot 
 "but fin againft his confcience, and fo being con- 
 "demned of himfelfe, that is, of his confcience, hee 
 "may be perfecuted for linning againft his owne 
 "confcience. 
 
 Truth. I anfwer, in that great battell betweene the 
 Lord Jefus and the Devill, it is obfervable that Sathan 
 takes up the weapons of Scripture, and fuch Scripture 
 which in fliew and colour was excellent for his pur- 
 pofe : but in this 3. of Titus, as Salomon fpeakes of 
 the Birds of heaven, Prov. i. a man may evidently 
 fee the fnare ; and I know the time is comming 
 wherein it fhall bee faid. Surely in vaine the Net is 
 laid in the light of the Saints (heavenly Birds.) 
 
 So palpably grolle and thicke is the mift and fog 
 which Sathan hath raifed about this Scripture, that 
 he that can but fee men as trees in matters of Gods 
 worlhip, may eafily difcerne what a wonderfull deepe 
 lleepe Gods people are fallen into concerning the 
 vifible Kingdome of Chrift, in fo much that this third 
 oi Titus which through fearfull pro- [33] phanations, 
 hath fo many hundred years been the pretended Bul- 
 wark and defence of all the bloudy Wolves, dens ot 
 Lions, and mountains of Leopards, hunting and 
 
The Bloudy Tenent. 85 
 
 devouring the Witnelfes of Jefus, fhould now be the 
 refuge and defence of (as I hope) the Lambes and 
 little ones of Jefus, yet (in this point) fo preaching 
 and pracfliling fo unlike to themfelves, to the Lord 
 Jefus, and lamentably too like to His and their Per- 
 fecutors. 
 
 CHAP. XIII. 
 
 P^tfff.TJ Right Truth, lince this place of Titus is 
 JJfuch a pretended Bulwark for perfecuting 
 of Hereticks, & under that pretence of perfecuting all 
 thy followers, I befeech you by the bright beames of 
 the Sun of Righteoufnelfe, fcatter thefe mifts, and 
 unfold thefe particulars out of the Text : 
 
 Firft, What this Man is that is an Hereticke. 
 
 Secondly, How this Hereticke is condemned of 
 himfelfe. 
 
 Thirdly, What is this firft and fecond Admonition, 
 and by whom it is fuppofed to be given. 
 
 Fourthly, What is this reje6ting of Him, and by 
 whom it is fuppofed this Rejection was to be made. 
 
 Truth. Firll, What is this Heretick ? I find him^haH^s 
 commonly defined to be fuch an one as is obftinate Hereticke 
 in Fundamentalls, and fo alfo I conceive the Anfwererin Titus. 
 feems to recent' him, faying. That the Apoftle renders 
 this reafon, why after once and twice Admonition, 
 he ought to be perfecuted, becaufe in fundamentall 
 and principall points of Doctrine and Worfliip, the 
 
 ■ Refent, which in its earlier meaning inllances, fee Richardfon, Di^ionary, 
 carried the idea of its Latin root, — Trench, GloJ'ary of Englijh Words, Sec, 
 to perceive, to feel, to regard. For p. 170. 
 
86 'The Bloudy Tenent. 
 
 Word of God is fo cleare, that the Hereticke cannot 
 but be convinced in his owne Confcience. 
 
 But of this reafon, I finde not one tittle mentioned 
 in this Scripture ; for although he faith fuch an one 
 is condemned of himfelfe, yet he faith not, nor will 
 it follow that fundamentals are fo cleare, that after 
 firft and fecond Admonition, a perfon that fubmits 
 not to them is condemned of himfelf, any more then 
 in lefTer points. This 1 1 verfe hath reference to the 
 former verfes. Titus an Evangelift, a Preacher of 
 glad Newes, abiding here with the Church of Chrift 
 at Greet, is required by Paul to avoid, to rejed:, and 
 to teach the Ghurch to rejed: Genealogies, difputes, 
 and unprofitable queftions about the Law : Such a 
 like charge it is as he gave to Timothy, left alfo an 
 Evangelift at Ephefus, i Tim. i. 4. 
 34] If it fliould be objected what is to be done to 
 fuch contentious, vain ftrivers about Genealogies and 
 queftions unprofitable ? The Apoftle feems plainly to 
 anfwer. Let him be once and twice admoniilied. 
 
 Ob. Yea, but what if once and twice admonition 
 prevaile not ? 
 
 The Apoftle feems to anfwer, at(>tzixbv ai^&fuoTtov^ 
 and that is, the man that is willfully obftinate after 
 fuch once and twice admonition, Rejedl him. 
 
 With this Scripture agrees that of i Ti??i. 6. 4, 5. 
 where Timothy is commanded to withdraw himfelfe 
 from fuch who dote about queftions and ftrife of 
 words. 
 
 All which are points of a lower and inferiour 
 nature, not properly falling within the tearms or 
 notions of thofe (c^^/e^a) firft principles and (deiieXixi:) 
 
'The Bloudy Tenent. 87 
 
 foundations of the Chriftian Profeflion, to wit. 
 Repentance from dead workes, Faith towards God, 
 the do6lrine of Baptifmes, and of laying on of hands, 
 the Refurred:ion, and eternall Judgement, Heb. 6. 2. 
 &c. 
 
 Concerning thefe Fundamentalls (ahhough noth- 
 ing is fo Httle in the Chriftian Worfliip, but may be 
 referred to one of thefe fix, yet) doth not Paul to Ti?n- 
 othy or Titus fpeake in thofe places by me all edged, 
 or of any of thefe, as may evidently appeare by the 
 context and fcope ? 
 
 The beloved Spoufe of Chrift is no receptacle for 
 any filthy perfon, obftinate in any hlthynelfe againft 
 the purity of the Lord Jefus, who hath commanded 
 his people to purge out the old leaven, not only 
 greater portions, but a little leaven which will leaven 
 the whole lumpe ; and therefore this Hereticke or 
 obftinate perfon in thefe vaine and unprofitable quef- 
 tions, was to be rejected, as well as if his obftinacie 
 had been in greater matters. 
 
 Againe, if there were a doore or window left open 
 to vaine and unprofitable queftions, and finnes of 
 fmaller nature, how apt are perfons to cover with a 
 lilken covering, and to fay. Why, I am no Hereticke 
 in Fundamentalls, fpare me in this or that little one : 7]^^ ^^'"'^ 
 
 ,. , . . ^ _,. ,^ (~ . c Hereticke 
 
 this or that opinion or practice^ thele are or an mre- generally 
 riour circunijlantiall nature ? &c. miilaken. 
 
 So that the coherence with the former verfes, and 
 X.\\t fcope of the Spirit of God m this and other like 
 Scriptures being carefully obferved, this Greek word 
 Hereticke is no more in true Rfiglifi and in Truth, 
 then an objiinate or wilfull perfon in the Church of 
 
88 The Bloudy Tenent. 
 
 Greet, ftriving and contending about thofe unprofit- 
 able ^ejiions and Genealogies, &c. and is not fuch a 
 monjier intended in this place, as moft Interpreters run 
 upon, to with, [wit] One objlinate in Fundmnentallsy 
 and as the Anfwerer makes the [35] Apojlle to write 
 in fuch Fundamentalls and principall points, wherein 
 the Word of God is fo cleare that a man cannot but 
 be convinced in confcience, and therefore is not per- 
 fecuted for matter oi confrience, but for finning againft 
 his confcience. 
 
 CHAP. XIV. 
 
 Peace."^^ Ow in the fecond place, What is this Self- 
 L ^ conde?nnation ? 
 
 Truth. The Apojlle feemeth to make this a ground 
 of the rejeBing of fuch a perfon, becaufe he is fub- 
 verted and Jinneth, being condeinned of himfelfe : It 
 will appeare upon due fearch that th'i^ felfe-condeftin- 
 ing is not here intended to be in Hereticks (as men 
 fay) in fundamentalls only, but as it is meant here, in 
 men obfi:inate in the lefi^er Quefiiions, &c. 
 
 Firfi:, he is Jubverted or turned crooked, ^^i^paTZTat^ 
 a word oppofite to Jlreightnejfe or rightnejfe : So that 
 the fcope is, as I conceive, upon true and faithfull 
 admonition once or twice, the pride of heart, or heat 
 
 ' The beft recent commentators fuilain kind. Thus then, (v.iiEzaoc, (h&pioizoi; 
 
 Williams in this view. "The term will here be one who gives rile to fuch 
 
 a[[)i(Tecc^ occurs but twice in St. Paul's divifions by erroneous teaching, not 
 
 Epillles. In neither cafe does the word necelTarily of a fundamentally heterodox 
 
 feem to imply fpecially * the open nature, but of the kind juil defcribed, 
 
 efpoufal of any fundamental error,' but verfe 9." Bifhop Ellicott, Commentary 
 
 more generally, 'divifions in church on Pajloral EpijUes, in loco. 
 matters,' poflibly, of a iomewhat matured 
 
The Bloudy Tenent. 89 
 
 of wrath^ drawes a vaile over the eyes and hearty fo 
 that the Joule is turned loofed and' from the checks 
 of truth. 
 
 Secondly, \i^ Jinneth^ (laajnavtc^ that Is, htingfubver- 
 tedov turned afide ; h^Jinneth or wanders from the path 
 of Truthy and is conde?uned by hhnjelfe a!jToxdTaxi)izu(:^ 
 that is, by the fecret checkes and whifperings of his Checks 
 owne confcience, which will take Gods part againfl: a^^^^o"- 
 mans felte, in fmiting, acculing, &c. 
 
 Which checks of conjcience we finde even in Gods 
 owne dear people, as is moft admirably opened in 
 the 5 of Cant, in thofe fad, drowfie and unkinde 
 pajjdges of the Spou/e in her anjwer to the kfiocks and 
 calls of the Lord Jefus ; which Gods people in all 
 their awakening acknowledge how lleightly they 
 have liftned to the checks of their owne confciences. 
 This the Anjhverer pleafeth to call finning againft 
 his confcience, for which he may lawfully be perfe- 
 cuted, to wit, for finning againft his conjcience. 
 
 Which conclujion (though painted over with the 
 Vermillion of mijiaken Scripture^ and that old dreatjie 
 of Jew and Gentile^ that the Crowne of "Jefus will 
 conlift of outward materiall gold, and hi?, J word be 
 made of iron or JieeU\ executing judgement in his 
 Church and Kingdome by corporall punijht7ient) I hope 
 (by the affiftance of the Lord Jefus) to manifeft it to 
 be the overturning and rooting up the very founda- 
 tion and [36] roots of all true Chrijlianity, and abfo- 
 lutely denying the Lord J ejus the Great Anointed to 
 be yet come in the Flefh. 
 
 ' " And " (hould precede " loofed." 
 
90 The Bioudy Tenent. 
 
 CHAP. XV. 
 
 t; 
 
 His will appeare, if we examine the two laft 
 ^6eries of this place of Titus : to wit, 
 Firft, What this Admonition is ? 
 Secondly, What is the RejeBion here intended ? 
 RejeB him. 
 
 Firft then, Titus, unto whom this Epijiie & thefe 
 
 direBions were written, (and in him to all that fucceed 
 
 him in the like work of the Gofpell to the Worlds 
 
 end) he was no Minijler of the Qivill State, armed 
 
 What IS vvith the ??iajejiie and terrour of a niateriall fword, 
 
 fecond ad-^^^ might for offences againft the civill Jiate, inflid: 
 
 monition, punijlwients upon the bodies of men, by imprijonments, 
 
 whippings, fines, banijhtnent, death. Titus was a Min- 
 
 ifier of the Gofpel or Glad tidifigs, armed onely with 
 
 the Spirituall /word of the Word of God, and fuch 
 
 Spirituall weapons as (yet) through God were mighty 
 
 to the cafting down oi firong holds, yea every high 
 
 thought of the highefi head and heart in the world, 2 
 
 Cor. ID. 4. 
 
 What the Therefore thefe firft and fecond Admonitions were 
 
 rejedting • •// n • n /■ 
 
 of the not civiU or corporall punilnments on mens per Jons 
 Heretick or purfes, which the Courts of Men may lawfully 
 ^^^' inflid: upon MalefaBors : but they were the repre- 
 henjions, conviBions, exhortations, and perfwafiofis of 
 the Word of the Eternall God, charged home to the 
 Confidence, in the name and prefence of the Lord 
 Jefius, in the middeft of the Church. Which being 
 defpifed and not hearkned to, in the laft place fol- 
 low es rejeBion ; which is not a cutting ojfhy heading, 
 hanging, burning, &c. or an expelling of the Country 
 
The Bloudy Tenent. 9 1 
 
 and Coajis : neither [of] which (no nor any lefFeraTvY/^oiiPO''?'! 
 punijhment) Titus nor the Church at Crete had any^j^^Ltw^J 
 power to exercife. But it was that dreadfull cutting typing out 
 ofF from that vifible Head and Body, Chrijl Jefus and ^P;;||g"^jJ\ 
 his Church ; that purging out of the old leaven from Excom- 
 the lumpe oi the Saints; the putting away of themunica- 
 evill and wicked perfon from the holy Land and Com- G°o"peil. ^ 
 7nonwealth oi Gods Ifracl, i Cor. 5. where it is obferv- 
 able, that the fame word ufed by Mofes for putting 
 a malefador to death in typicall Ifrael, by fword, 
 Jionifig, &c. Deut. 13. 5. is here ufed by Paul for 
 the fpirituall killing or cuttifig off by Exco?nniunica- 
 tion, I Cor. 5. 13. Put away that evill perfon, &c. 
 
 Now I defire the Anfwerer, and any, in the holy 
 awe and feare of God to confider, That 
 37] From whom \.\\q Jirji and fecond Admonition was 
 to proceed, from them alfo was the rejeBing or 
 carting out to proceed, as before. 
 But not from the Civill Magijirate (to whom Paul 
 writes not this Epijile, and who alfo is not bound 
 once and twice to admonifli, but may fpeedily 
 punifh, as he fees caufe, the perfons or purfes of 
 Delinquents again ft his Civill State :) but from Titus 
 the Minijier or Angel of the Church, and from the 
 Church with him, were thefejirjl ^.ndj'econd Admo- 
 nitions to proceed ; And 
 Therefore at laft alfo this RejeBing, which can be no 
 other but a cajling out, or excommunicating ot him 
 from their Church-focietie. 
 
 Indeed, this rejeBing is no other then that avoyd- 
 ing which Paul writes of to the Church of Chriji at 
 Rome, Rom. 16. 17. which avoyding (however wotully 
 
92 T^he Bloudy Tenent. 
 
 perverted by fome to prove perfecution) belonged to 
 the Governours of Qhrijis Church & Kingdo??ie in 
 Rof?ie, and not to the Ro?nane Kniperour for him to 
 rid and avoyd the World of them, by bloody and 
 cruell Perfecution. 
 
 CHAP. XVI. 
 
 The third Peacc/ I ^He third Conclufion is ; In points of lelTer 
 
 Concluno I i , , ^ _^ , . 
 
 difcuffed. -^ moment, there ought to be a "ioleration. 
 
 Which though I acknowledge to be the Truth of 
 
 God^ yet 3 things are very obfervable in the manner 
 Sathans of laying it down ; for Sathan ufeth excellent arrowes 
 pohcie. |.Q i^^j f?iarkes, and fometimes beyond the intent, and 
 
 hidden from the eye of the Archer. 
 The An- Firft (faith he) fuch a perfon is to be tolerated, till 
 werer q^^ ^^ |^^ pleafcd to reveale his Truth to him. 
 
 granteth a ^^ -t . . , r • 
 
 Tolera- Truth. This is well oblerved by you ; for indeed 
 
 tion. i-his is the very ground why the Apojile calls for meeke- 
 
 nelfe and gentlenelfe toward all men, and toward 
 
 fuch as oppofe themfelves, 2 Tiin. 2. becaufe there 
 
 is a peradventure or it may be ; It ?nay be God may 
 
 give them Repentance. That God that hath Ihewen 
 
 Patience juercy to One, may fhew mercy to another : It may be 
 
 to be uied ^.j^^j. gyg^falnje that anointed one mans eve who was 
 
 tO\V3.rQ . ^ 
 
 the oppo- blinde and oppolite, may anoint another as blinde and 
 fite. oppolite : He that hath given Repentance to the huf- 
 
 ba?id, may give it to his wife, &c. 
 
 Hence that Soule that is lively and fenlible of ??iercy 
 received to it felfe in former blindneffe, oppofition and 
 enmitie againft God, cannot but be patient and gentle 
 toward the fewes, who yet deny the Lord Jefus 
 
The Bloudy Tenent. 93 
 
 38] to be come, and juftifie their Fore-fathers in mur- T^^ ^^^' 
 thering of him : Toward the Tiirkes, who acknowl-So^]^^"^^^- 
 edge Chrijl2i great Prophet^ yet affirme [him] lelle than fible of 
 Mahojnet. Yea to all the feverall forts of Antichrif- ™^'^Jj 
 tians, who fet up many ^falje Chriji in ftead of him. other fm- 
 And laftly to the Pagans and wildeji forts of the fons^^rs in 
 of men, who have not yet heard of the Father, ^^^^ nefi'e and 
 the Son. And to all thefe forts, Jewes, Turkes, Anti- o^^o{\- 
 chrijiians. Pagans, when they oppofe the light pre-^'°"- 
 fen ted to them ; In fenfe of its own former oppoli- 
 tion, and that God peradventure may at laft give 
 repentance : I adde, fuch a Soule will not onely be 
 patient, but earneftly and conftantly pray for all forts 
 of men, that out of them Gods eled: may be called to 
 the fellowfliip of Chriji Jefus. And laftly, not only 
 pray, but endeavour (to its utmoft abilitie) their par- 
 ticipation of the fame grace and ?nercy. 
 
 That great Rock upon which fo many gallant Ships 
 mifcarrie, viz. That fuch perfons, falfe Prophets, 
 Hereticks, Gfr. were to be put to death in Ifrael, I 
 fliall (with Gods affiftancej remove : as alfo that fine 
 filken covering of the Image, viz. that fuch perfons 
 ought to be put to death or banijhed, to prevent the 
 infeBing and /educing of others, I (hall (with Gods 
 allillance) in the following difcourfe pluck off. 
 
 Secondly, I obferve from the Scriptures he quoteth xhe An- 
 for this Toleration, [Phil. 3. & Rom. 14.) how clofely, fwerer co- 
 yet I hope unadvifedly, he makes the Churches ^^^q^^^I^^^ 
 Chriji at Philippi and Rome, all one with the Cities in Philip- 
 Philippiind Rome, in which the Churches were, and toF ^nd 
 whom onely Paul wrote. As if what thefe ChurchSs ^^-^^^ ^^^ 
 in Philippi diudi Ronie muff tolerate amongft them- Cities Phi- 
 
94 T^he Bloudy Tenent. 
 
 lippi and felves, that the Cities Philippi and Kome muft toler- 
 
 °"^^' ate in their citizens: and what thefe Churches muft 
 
 not tolerate, that thefe Cities Philippi and Ko?ne muft 
 
 not tolerate within the compafTe of the City, State 
 
 and Jurifdidtion. 
 
 'Truth. Upon that ground, by undeniable confe- 
 
 quence, thefe Cities Philippi and Rome were bound 
 
 not to tolerate themfelves, that is, the Cities and 
 
 Citizens of Philippi and Ro?ne^ in their own Civill 
 
 life and being, but muft kill or expell themfelves 
 
 from their own Cities, as being Idolatrous worjhip- 
 
 pers of other gods then the true God in Jejus Chriji. 
 
 DifFer- But as the Lilie is amongft the Thames^ fo is Chriils 
 
 ence be- j^Q^g among the Daughters : and as the Apple-tree 
 
 Church among the Trees of the Forrejl, fo is her Beloved 
 
 and the among the Sons : fo great a difference is there between 
 
 W Irl ... 
 
 ^"^ ' the Church in a Citie or Country, and the Civill Jiate, 
 City or Country in which it is. 
 
 39] No leffe then (as David in another cafe, Pfal. 
 
 103. as far as the Heavens are from the Earth) are 
 
 they that are truly Chriji s (that is, anointed truly 
 
 with the Spirit of Chriji) [different] from many thou- 
 
 fands who love not the Lord lejus Chriji^ and yet are 
 
 and muft be permitted in the World or Civill State, 
 
 although they have no right to enter into the gates 
 
 of yerujalem the Church of God. 
 
 The And this is the more carefully to bee minded, 
 
 ^^"r-^ii becaufe when ever a toleration of others Religion and 
 
 State con- Conjcience is pleaded for, fuch as are (I hope in truth) 
 
 fufedly zealous for GW, readily produce plenty of Scriptures 
 
 made all ^j-jj-fgn to the Church, both before and fmce thrills 
 
 one. . . y 
 
 comming, all commanding and prefling the putting 
 
The Bloudy Tenent. 95 
 
 forth of the tincleane, the cutting off the objiinate, the 
 purging out the Leaven^ rejecting of Heretickes. As 
 if becaufe briars^ thornes^ and thijiles may not be in 
 the Garden of the Churchy therefore they muft all bee 
 pluckt up out of the Wilderrieffe : whereas he that is 
 a Briar, that is, a "Jew, a Turke, a Pagan, an Anti- 
 chrijlian to day, may be (when the Word of the Lord 
 runs freely) a member of Jefus Chrijl to morrow cut 
 out of the wilde Olive, and planted into the true. 
 
 Peace. Thirdly, from this toleration of perfons but Perfecu- 
 holding lejfer errours, I obferve the immercifulnejfe of fo^g^^tgn 
 fuch doBrines and hearts, as if they had forgotten the the blef- 
 Blejfcdneffe, Bleffed are the mercifull, for they ^lall ^^";J^"^|[^^ 
 obtaine mercy. Math. 5. He that is lleightly andtothe 
 but a little hurt, (liall h^ fuffered, and meanes vouch- "i^'''^'f""» 
 fafed tor his cure : But the deepe wounded Jinners, and ^^ ' ^" 
 leprous, ulcerous, and thofe of bloudy ijjiies twelve 
 yeares together, and thofe which have been bowed 
 down 38. years of their life, they muft not be fuf- 
 fered untill peradventure God may give them repen- 
 tance ; but either it is not lawfull for a godly Magif- 
 trate to rule and governe fuch a people (as fome have 
 faid) or elfe if they be under govermnent, and reforme 
 not to the State Religion after the lirft and fecond 
 admojiition, the Civill Magijirate is bound to perfe- 
 cute, &c. 
 
 Truth. Such perfons have need, as Paul to the 
 Romanes, Chap. 12. i. to be befought by the mercy 
 of God to put on bowels of mercy toward fuch as have 
 neither wronged them in body or goods, and there- 
 fore juftly fliould not be puniflied in their goods or 
 perfons. 
 
g6 The Bloudy Tenent. 
 
 CHAP. XVII. 
 
 Peace.T Shall now trouble you (deare Truth) but 
 X with one concluiion more, which is this : 
 viz. That if a man hold forth errour with [40] a 
 boyjlerous and arrogant fpirit, to the difturbance of 
 the civill Peace, he ought to be puniflied, &c. 
 
 Truth. To this I have fpoken too, confeffing that 
 if any man commit ought of thofe things which Paul 
 was accufed of [AB. 25. 11.) he ought not to be 
 fpared, yea he ought not, as Paul faith, in fuch cafes 
 to refufe to dye. 
 What per- gut if the flatter be of another nature, a fpirituall 
 pu'iky'^of ^'^^ divine ?iature, I have written before in many 
 breach of cafcs, and might in many more, that the Worfljip 
 civil peace ^1^-^,]^ a State profelfeth may bee contradiBed and 
 preached againft, and yet no breach of Civill Peace. 
 And if a breach follow, it is not made by fuch doc- 
 trines, but by the boyfterous and violent oppofers of 
 them. 
 The moft Such perfons onely breake the Cities or Kingdomes 
 peacea ^le pg^^^^ who crv out for prifon and fwords againft fuch 
 
 wrongful- r ' •{ . . / ^ r-/- • r^ /• • t^ 
 
 ly accufed who crolle their judgement or praaice in Religion, r or 
 of peace- ^s Jofcphs miftris accufed Jofeph of uncle a?inej]e, and 
 rea ing. ^^^ ^^^ ^^^ civill violcucc againft him, when 'Jofeph 
 was chafte, and her felfe guilty : So commonly the 
 meeke and peaceable of the earth are traduced as 
 rebells, faBious, peace-breakers, although they deale 
 not with the State or State-matters, but niatters of 
 divine 2.\\di fpirituall nature, when their traducers are 
 the onely unpeaceable, and guilty of breach of Civill 
 Peace. 
 
'The Bloudy Tenent. 97 
 
 Peace. We are now come to the fecond part of 
 the Anfwer, which is a particular examination of 
 fuch grounds as are brought again ft fuch perfecution. 
 
 The fir ft fort of grounds are from the Scriptures. 
 
 CHAP. XVIII. 
 
 FIrft, Matth. i 3. 30, 38. becaufe Chrijl commandeth ^^^ ^^^"} 
 to let alone the Tares to grow up together with^hat°is° 
 the Wheats untill the Harveji. meant by 
 
 Unto which he anfwereth : That Tares are not^^j^""* 
 Bryars and T homes ^ but partly Hypocrites, like unto command 
 the godly, but indeed carnall (as the Tares are like to o^ ^^e L, 
 Wheat, but are not Wheat,) or partly fuch corrupt jg^"^!^ em 
 doBrines or praBices as are indeed unfound, but yet alone. 
 fuch as come very near the truth (as Tares do to the 
 Wheat) and fo neer that good men may be taken with 
 them, and fo the perfons in whom they grow cannot 
 bee rooted out, but good Wheat will be rooted out 
 with them. In fuch a cafe (faith he) Chriji calleth 
 for peaceable toleration, and not for penall projecution, 
 according to the third Conclufion. 
 
 41 1 Truth. T\\^ fuhjlance of this Anfwer I conceive The An- 
 to be firft negative, that by Tares are not meant per- f^^aci'^ous 
 fons of another Religion and Worjhip, that is (faith expofition 
 he) they are not Briars and Thornes. that Tares 
 
 Secondly, affir?native, by Tares are meant either Jfther 
 perfons, or doBrine^, or practices ; perfons, as hypocrites, Perfons, 
 like the godly : doBrines or praBices corrupt, yet like p""^^ 
 the truth. tices. 
 
 For anfwer hereunto I confelTe that not onely thofe 
 worthy ivitnejjes ( whofe memories are fweet with all 
 '3 
 
98 The Bloudy Tenent. 
 
 that feare God) Calvin^'' Beza, &c. but of later times 
 many conjoyne with this worthy Anjwerer, to fatisfie 
 themfelves and others with fuch an hiterpretation. 
 The An- But ^las, how darke is the foule left that delires to 
 barely af- walke with God in holy feare and trembling, when 
 firming in fuch a waighty and mighty point as this is, that 
 a moil -j^ matters of confcience concerneth the fpilling; of the 
 terpreta- bloud of thoufands, and the Civill Peace of the World 
 tion. \y^ the taking up Amies to fupprelTe all falfe Religions ! 
 when I fay no evidence or demonJiratio?t of the Spirit 
 is brought to prove fuch an interpretatioji, nor Argu- 
 ments from the place it felfe or the Scriptures of truth 
 to confirme it ; but a bare Affirmation that thefe 
 Tares muft lignifie perjhis, or doBrines and praBices. 
 Sathans I will uot imagine any deceitfull purpofe in the 
 
 fubtJetie Anfwerers thoughts in the propofall of thefe three, 
 opening of /'^^^•*"> doBrincs, or praBices^ yet dare I confidently 
 Scripture, avouch that the Old Serpefit hath deceived their pre- 
 cious foules, and by Tongue and Pen would deceive 
 
 ' " Quare liic meo judicio fimplex eil get vits femen, per fynecdochen ad 
 
 parabola icopus. Quamdiu in hoc mun- mundum tranftulit, quod parti tantum 
 
 do peregrinatur Ecclefia, bonis et fin- magis quadrabat. Nunc videndum eft, 
 
 ceris in ea permixtos fore malos et hypo- quid per triticum intelligat, et quid per 
 
 critas, ut fe patientia arment filii Dei, et xizanta. Non potell hie de doftrina 
 
 inter ofFendicula, quibus turbari poffent, exponi, quafi dixiflet, ubi feminatur 
 
 retineant infradtam fidei conftantiam. Evangelium, ftatim corrumpi et adulter- 
 
 Eft autem aptiflima comparatio, quum ari pravis figmentis : nunquam enim vet- 
 
 Dominus Ecclefiam vocat agrum fuum, uifl'et Chriftus, in tali corruptela pur- 
 
 quia ejus femen funt fideles. Quanquam ganda ilrenue fatagere. Neque enim ut 
 
 autem Chriftus postea fubjicit, mundum in hominum moribus, qus corrigi neque- 
 
 efle agrum dubium tamen non eft, quin unt vitia, tolerari oportet, ita liceret im- 
 
 proprie hoc nomen ad Ecclefiam aptare pios errores ferre, qui fidei puritatem in- 
 
 voluerit, de qua exorfus fuerat iermonem. ficiunt. Deinde nominatim Chriftus filios 
 
 Sed quoniam paffim aratrum fuum duftu- maligni zizania efte dicens dubitationem 
 
 rus erat per omnes mundi plagas, ut fibi tollit." fohannis Calvini Commentarii, 
 
 agros excoleret in toto mundo ac fpar- ii, 14, ed. A. Tholuck. 
 
The Bloudy Tenent. 99 
 
 the foules of others by fuch a method of dividing the 
 word of truth. A threefold Cord, and fo a threefold 
 Snare is ftrong, and too like it is that one of the 
 three, either Perfons^ DoBrines, or Pratlices may 
 catch fome feet. 
 
 CHAP. XIX. 
 
 Peace/ | ^He place then being of fuch great impor- 
 A tance as concerning the truth of God, the 
 bloud of thoufands, yea the bloud of Saints, and of the 
 Lord Jejus in them, I (liall requeft your more dili- 
 gent fearch (by the Lords holy alliftance) into this 
 Scripture.' [Truth^^ I ihall make it evident, that by 
 thefe Tares in this Parable are meant perjons in 
 refpedt of their Religion and way of Worjhip, open and 
 vijible profejfours, as bad as briars and thor?ies ; not 
 onely fufpe6ted Foxes, but as bad as thofe greedy 
 Wolves which P^z//fpeakes of, ABs 20. who with per- 
 verfe and evill doBrines labour fpiritually to devoure 
 the jlocke, and to draw away Difciples after them, 
 whofe mouthes muft be ftopped, and yet no carnall 
 
 ' This parable, to which fo much im- were not to be rooted out of the world, 
 portance is here afcribed, ten chapters Trench, Notes on the Parables, p. 74 ; 
 being devoted to it, has for ages been Neander, Church Hijiory, ii : 20c, 207. 
 the battle-ground of a controverfy to Williams however turns it here not to 
 which this between Williams and Cot- the decifion of jthe queflion of church- 
 ton is allied. The Donatiils who were difcipline, but againil the ufe of civil 
 the Separatifts of the fourth and fifth force with fuch. He was flrift and ex- 
 centuries, held with Williams, and all clufive in regard to toleration even of 
 who contend for the entirely fpiritual fuch as obferved " popifli Chrirtmas, 
 and regenerate charadler of the churches, Eafter, Whitfuntide, and other fuperfti- 
 that, as our Lord fays, " the field " is not tious popifh fellivals," (p. 42,) but lib- 
 the Church but the world, and that eral for all outfide of the church and not 
 it is no reafon for receiving or allowing voluntarily under its difcipline. 
 ungodly men in the church becaufe they 
 
loo The Bloudy Tenent. 
 
 /[2\ force or weapon to be ufed againft them, but their 
 mifchiefe to bee refifted with thofe mighty weapons 
 of the holy Armoury of the Lord fejus, wherein 
 there hangs a thoufand flnelds^ Cant. 4. 
 
 That the Lord lefus intendeth not doBrines or prac- 
 tices by the tares in this Parable is cleare : for 
 
 Firft, the Lord lefus exprefly interpreteth the good 
 
 feed to be pe?fons, and thofe the children of the King- 
 
 do7ne ; and the tares alfo to lignifie Men^ and thofe 
 
 the children of the Wicked one ^ ver, 38. 
 
 Tolera- Secondly, fuch corrupt doBrines or praBices are not 
 
 non in |.Q i^gg tolorated now as thofe lewifi obfervations (the 
 
 confid- Lords owne Ordinances) were for a while to be per- 
 
 ered. mitted, Rom. 14. Nor fo long as till the Angels the 
 
 Reapers come to reape the Harveft in the end of the 
 
 world. For can we thinke that becaufe the tender 
 
 Confciences of the lewes were to be tendred in their 
 
 differences of meats^ that therefore perfons mufl: now 
 
 bee tolerated in the Church (for I fpeake not of the 
 
 Civill State) and that to the worlds end, in fuperfti- 
 
 tious forbearing and forbidding oifejlj in Popiflo Lents^ 
 
 2indi fuperfitious Fridayes, &c. and that becaufe they 
 
 were to be tendred in their obfervation of lewijh 
 
 Holidayes, that therefore untill the Harvef or Worlds 
 
 end^ perfons muft now be tolerated (I meane in the 
 
 onewifli Church) in the obfervation of Popilh Chrifmas^ Lafer, 
 
 ceremo- Whitfoutidc, and other fuperftitious Popifh Fejiivals? 
 
 nies for a J willingly acknowledge, that if the members of 
 
 fome ^ Church of Chrif lliall upon fome dehfion of Sathan 
 
 grounds kficelc at the Lords Supper^' keep ChriJimaSy or any 
 
 ' The objcftions of the Puritans to this Puritans, i, 246, 247, Am. Ed. They 
 praftice are Hated in Ncal, Hijiory of the were, in brief, that the Sacrament was 
 
The Bloudy Tenent. . loi 
 
 other Popifh obfervation, great tendernefle ought tof^^^ejew 
 bee ufed in winning his foule from the errour of his proves not 
 way : and yet I fee not that perfons fo praftiling toleration 
 were fit to be received into the Churches of Chrift°^77'^ 
 
 1 • 1 T^ • 1 1 • • 1 ^ Anti- 
 
 now, as the lewes weake in the Faith, (that is, in thcchriftian 
 Liberties oi Chriji) were to be received, Rotn. 14. i.Ceremo- 
 ^And leaft of all (as before) that the toleration or per- chriman*^ 
 inijjion of fuch ought to continue till Doonies day^ or Church, 
 the end of the world, as this Parable ur^^eth the Tol- although 
 eration ; Let them alone untill the Harveji. State. 
 
 CHAP. XX. 
 
 ares 
 
 AGaine, Hypocrites were not intended by the Lord^ 
 lefus in this famous Parable. proved not 
 
 Firit, the Originall word r^:r/W, fi^nifyinir all thofe'° ^^2"^^^ 
 
 » o _ ; - ' D y hypocrites 
 
 Weeds which fpring up with the Come, as Cockle, Wtnce 
 Darnell, Tares, &c. feemes to imply fuch a kinde of ^^^^^ jl"^ 
 people as commonly and generally are knowne tOo^ ^^^111 
 bee [43] manifeftly different from, and oppofite to MlckUff 
 the true worpippers of God, here called the children^^^^^^^^^ 
 of the Kingdom ; as thefe weeds, tares, cockle, dame II, his reigne 
 &c. are commonly and prefently knowne by every ^^^'^^^ Lol- 
 bujhandman to differ from the wheat, and to be oppo- ^^^^ ^^y) 
 fite, and contrary, and hurtfull unto it. fromZ^/M, 
 
 not fo received originally, the Apoftles informed againfl in the High Commiflion. 
 
 not kneeling when in the corporeal pre- Neal, Puritans, i, 317. He fays "When 
 
 fence of Chrill ; that the pradlice arofe the Bifhop of Lincoln Diocefle (Dr. 
 
 from the notion of tranfubflantiation ; M(?a/?/,7/|g-«,?) offered me liberty upon once 
 
 that it is of " very late antiquity," and kneeling at the Sacrament with him the 
 
 that it is contrary to the nature of the next Lord-day after, I durll not accept 
 
 Lord's Supper. his offer of liberty upon once kneeling." 
 
 It was Cotton's refufal to conform to Way of Congregational Churches Cleared, 
 
 this ceremony which led to his being p. 19. 
 
I02 
 
 "The Bloudy Tenent. 
 
 weeds 
 known 
 well 
 enough, 
 hence 
 taken for 
 figne of 
 barrenefle 
 Infelix 
 LoHum y 
 Jleriles dom 
 inantur 
 avena : ' 
 others con 
 ceive they 
 were fo 
 called 
 from one 
 Lollard,'^ 
 &c. but all 
 Papifts ac- 
 counted 
 
 Now whereas it is pleaded that thefe tares are Uke 
 the wheats and fo Hke that this conjhnilitude or Uke- 
 nelTe is made the ground of this interpretation^ \'\z. 
 That tares muft needs lignifie hypocrites^ or doBrines, 
 or praBices, who are Hke Gods children. Truth, &c. 
 
 I anfwer, firft, The Parable holds forth no fuch 
 thing, that the likenelTe of the tares fhould deceive 
 the fervants to caufe them to fuppofe for a time that 
 they were good wheat, but that as foone as ever the 
 tares appeared, ver. 26. the fervants came to the 
 hoiijljoider about them, ver. 27. the Scripture holds 
 forth no fuch time wherein they doubted or fufpedted 
 what they were. 
 
 Peace. It may be faid they did not appeare to be 
 tares untill the come was in the blade, and put forth 
 its fruit. 
 
 ' Virgil, Georgics, i, 154. 
 
 2 " The derivation of the name from 
 the pretended founder of a feft, Walter 
 Lollhard, who is faid to have been a 
 German, is fabulous ; that from lolium, 
 darnel or cockle-weed, which fligmatizes 
 the people themfelves or their doftrine 
 as tares among wheat, is alfo erroneous 
 and unfounded. The only corredl deri- 
 vation, and the one of late univerfally 
 accepted, is from the old German lollen 
 or lullen — to fing foftly, which lall word 
 is rtill common in Englilh, mainly in 
 "lullabies," while the German lallen is 
 allied to it. The rfame, probably fug- 
 gefted by the low, fuppreffed finging and 
 devotional exercifes in conventicles, was 
 coined to defignate a dole, religious 
 communion of unchurchly and heretical 
 tendencies; in this fenfe it came into 
 ufe in popular as well as in church par- 
 
 lance. Then in WiclifFe's time, a Cif- 
 tercian monk, Heinrich Grumpe, Maf- 
 ter of Theology, applied it to WicklifFe's 
 followers in fome polemical leftures 
 which he gave at Oxford, about the year 
 1382. And in the years 1387-1389, 
 the name was already ufed in official 
 epilcopal documents, in fuch a way, 
 however, that it is plain that it was firil 
 current as a popular expreflion, and was 
 only afterward adopted into official 
 fpeech ; and here it received an imprefs 
 in which the primary, undefined, broad 
 meaning of Low-German origin was 
 entirely loft, and the exclufive and fpe- 
 cific Englifli rffcrence to WiclifFe's fol- 
 lowers and to his doftrine, took its 
 place." Herzog, Rc/:l-encyclopadie fur 
 proteflnntifchc theologie und kirche ,• Art. 
 Lollarden, viii, 458. 
 
The Bloudy Tenetit. 103 
 
 Truth. I anfwer, *The one appeared as foone as^^^"^ ^^ 
 the other, for (o the word clearly carries it, that ^^^cZ^^o^' 
 feed of both having been fowne, when the w-^^^/ their pro- 
 appeared and put forth its blade and fruit, the tares'^^^°'^-., 
 alfo were as early, and put forth themfelves asandcoun- 
 appeared alfo. terfeit 
 
 Secondly, there is fuch a dljjijnilitude or imlikeiiejle, I app'e'are "s 
 fay fuch a dijjhnilitude ^ that as foone as tares and wheat ^oon-a^xW^ 
 are fprung up to blade and fruit, every hiijhand?nan can ^™'j^^",'? 
 tell which is wheats and which are tares and cockle^ &c. 
 
 Peace. It may be faid true : So when the hypocrite 
 is manifefted, then all may know him, &c. but before 
 hypocrites be manifefted hy fruits they are unknowne. 
 
 [Triith.]^ I anfwer, fearch into the Parable, and aske 
 when was it that th^fervafits firil: complained of the 
 tares to the hoiijholder, but when they appeared or 
 came in fight, there being no interim, wherein the 
 fervants could not tell what to make of them, but 
 doubted whether they were wheat or tares, as the 
 Anfwerer implies. 
 
 Secondly, when was it that the houjholder gave 
 charge to let them alone, but after that they appeared, Hypocrit- 
 and were known to be tares, which (hould imply by^*^^ " 
 this interpretation of the Anfwerer, that when men 
 are difcovered and knowne to be Hypocrites, yet ftill 
 fuch a generation of Hypocrites in the Church muft be 
 let alone and tolerated untill the harvef or end of 
 the world, which is contrary to all order, piety and 
 fafety in the Church of the Lord J ejus, as doubtlelfe 
 the Anfwerers will grant ; [44] fo that thefe Tares 
 being notorioully knowne to be different from the^^e-pares 
 Corne, I conclude that they cannot here be intended cannot fig- 
 
 tians. 
 
I04 'T^he Bloudy Tenent. 
 
 nifie Hyp- by the Lord Jefus to lignifie fecret Hypocrites, but 
 ocntes. more open and apparent Sinners. 
 
 CHAP. XXI. 
 
 Two forts rx^He fecond reafon why thefe tares cannot fignifie 
 of Hypo- J_ Jjypocrites in the Church. I take from the Lord 
 I. In the y^fus His own Interpretation of t.\\Q field (in which 
 Church as both wheat and tares are fowne, which faith he is 
 monM^s-'us^^^ W'orld, out of which God choofeth and calleth 
 
 and thefe His Church. 
 
 muft be tol "XYiQ, World Ivcs in wickednefTe, is Hke a WildernefTe 
 
 erated un- . "^ *-^ . " 
 
 till difcov- or a '5'd'^ of wUdc Beajis innumerable,yor7//<r^/orj-, ^o'u- 
 
 ered, and ^/,9z<;j-^ Idolaters, &c. with whom GiJ^^'j- people may law- 
 
 2° Hypo-' f'^lly converfe and cohabit in Cities, Townes, &c. elfe 
 
 crites in muft they not hve in the World, but goe out of it, 
 
 ^^^.'^^'■''^ In which world as foone as ever the Lord 'J ejus had 
 
 falfe Chrif ^owne the good feed, the children of the Kingdome, true 
 
 tians, iWk Chrijiianity, or the true Church; the Efie?fiy Sathan 
 
 & thefe tSP^^^^^^^y in the ;z/^/6/ oi fecurity, Ignorance and Errour 
 
 Lord lefus (whileft men flept) fowed alfo thefe tares which are 
 
 wil have AntichrijUans OX falfe ChriJUans. T\\di^ f range Pro- 
 
 unto Ha^r-fijf^^^^ ^^ ^^^ Name of Jefus, the Minijters and 
 
 veft. Prophets of Go^,' beholding they are ready to runne 
 
 to Heaven to fetch fiery judgements from thence to 
 
 confume thefe flrange Chrifiians, and to pluck them 
 
 by the roots out of the world : But the Son of Man, 
 
 the 7neek Lamb of God (for the LleB fake which muft 
 
 be gathered out of few and Gentile, Pagan, A?2ti- 
 
 chifian) commands a permiffion of them in the 
 
 World, untill the time of the end of the World, when 
 
 ■ Let the comma follow " beholding," and dele the comma after "Jefus." 
 
The Bloudy Tenent. 105 
 
 the Goats and Sheep, the Tares and Wheat fliall be The Field 
 eternally leparated each from other. generally. 
 
 Peace. You know fome excellent Worthies (dead but ialiely 
 and living) have laboured to turne this Field oi the '"''^''P''^' 
 World into the Garden of the Church. Church. 
 
 Truth. But who can imagine that the WiJdo??ie of 
 the Father, the Lord 'J ejus Chriji, would fo open this 
 Parable (as He profelTedly doth) as that it fliould be The Lord 
 clofe Ihut up, and that one dijjiculty or locke fliould^efus the 
 be opened by a greater and harder, in calling the^[^JJ.^J^^" 
 World the Church ? contrary alfo to the way of the Parables, 
 Light and Love that is in Jefus, when he would pur-^"^ ^^^ 
 pofely teach and inltrud: His fcholars [; alfo ] contrary pgynjer 
 to the nature ot Parables 2.ndjimilitudes. of them. 
 
 And laftly, to the nature of the Church or Garden 
 of Chrijt. 
 
 CHAP. XXIL 
 
 IN the former Parable the Lord Jefus compared ^]^^ ^^^P^ 
 the Kingdome of Heaven to the fowing of Seed.\^^^\^^ 
 The true Mejjengers of Chriji are the [45] iSow^rj-, Foureforts 
 who caft the Seed of the Word of the Kino- dome upon °^ gjo^^^ 
 
 o^ 1 or iiearers 
 
 ^ouro: forts ot ground, which ionxt forts oi ground ox oi the 
 hearts of men, cannot be fuppofed to be of the Church, word in 
 nor will it ever be proved that the Church confifteth^j^^^^^^'^ 
 of any more forts or natures of ground properly, but one prop- 
 07ie, to wit, the hofief and ^0(?^ ground, and the proper ^'l'^ '"^^^ 
 worke of the Church concernes the flourifhing and the reft' 
 profperity of this fort of ground, and not the other ieldome 
 unconverted three forts, who it may be feldome or'^"'^^ °l 
 
 ' y , accident- 
 
 never come neare the Church unlelfe they be forced allyto hear 
 H 
 
io6 T^he Bloudy Tenent. 
 
 the word by t^g Civtll fword^ which the patterne or '^x^ fowers 
 Church never ufed, and being forced they are put into a way 
 which of Religion by fuch a courfe, if not fo, they are forced 
 ^°^.^ to Uve without a Religion, for one of the two muft 
 
 ought to /T- -1 r 11 T /I 11 r i 
 
 be fitted neceilarily loUow, as 1 Ihall prove afterward. 
 for the In \\\Q field of the World then are all \\\o{& forts of 
 
 o7the^ S^(^^^dy k^Z^ '^^y hearers^ fiony and thorny ground 
 Church or hearers, as well as the honefi and good ground; and 
 flocke : J fuppofe it will uot uow be faid by the Anfwerer, 
 for con- that thofe three forts of bad grounds were hypocrites 
 verfion is or tares in the Church. 
 
 oit^oHhe Now after the Lord Jefus had propounded that 
 
 Church, great leading Parable of the Sower and the Seed, He 
 
 is pleafed to propound this Parable of the Tares, with 
 
 admirable coherence and fweet confolation to the honeft 
 
 and good ground, who with glad and honeft hearts 
 
 having received the word of the Kingdome, may yet 
 
 feem to be difcouraged and troubled with fo many 
 
 i:\it {co^^Antichrifiians and falfe Profiejfours ot the Name of 
 
 p^^^j^. Chri/l. The Lord J ejus therefore gives direBion 
 
 of the concerning thefe tares, that unto the end of the 
 
 Tares. World fucceffively in all the forts and generations of 
 
 them they mull be (not approved or countenanced, 
 
 but) let alone or permitted in the World. 
 
 The Lord Secondly, he gives to His owne good feed this con- 
 
 lefus in folation, that thofe heavenly Reapers the Angells in 
 
 bfrofYhe ^^^ harvefi or end of the World, will take an order 
 
 Tares and courfe with them, to wit, they fliall binde them 
 
 gives di- jj^fQ l)undles, and caft them into the everlafiing burn- 
 
 and confo-^^^<g'-^> ^"ti to make the cup of their cofij'olation run 
 
 lation to over : He addes verf 4. Then, then at that time £hall 
 
 His fer- ^j^g Rivhteous Ihine as the Sun in the King-doftie of 
 
 vants. 1 • ^ / 
 
 their Father. 
 
The Bloudy Tenent. 107 
 
 Thefe tares then neither being erronious doBrines^^^^^^^^^ 
 nor corrupt pra^i/es, nor hypocrites in the true Church'^^^^^^^x 
 intended by the Lord Jefus in this Parable ; I fliall to fignifie 
 in the third place (by the helpe of the fame Lord ^""''^"^" 
 Jefus) evidently prove that thefe tares can be no other 
 fort of finners, but falfe worjlnppers^ Idolaters^ and in 
 particular properly, Antic hr ijli an s. 
 
 46J CHAP. XXIIL 
 
 FIrft then, thefe Tares are fuch finners as are oppo- Math. 8. 
 fite and contrary to the children of the Kingdo?ne^^- 
 vifibly fo declared and manifeft, ver. 38. Now the .^^ ' ^''. 
 Kingdome of Gd?^below, is the vifible Church of Chrifl: Gods king 
 Jefus, according to Matth. 8. 12. The children of gg'^jh dTe 
 the Kingdome which are threatned to be cafi: out, vifible 
 feeme to be the Jewes^ which were then the onely Church. 
 vijible Church in Covenant with the Lord, when all 
 other Nations followed other gods and worfiips. And 
 more plaine is that fearefull threatnifig, Matth. 21. 
 43. The Kingdo?ne of God (liall be taken from you, 
 and given to a Nation that will bring forth the fruits 
 thereof. 
 
 Such then are the good feed, good wheat, children of 
 the Kingdome, as are the difciples, members and fub- 
 jeSls of the Lord Jefus Chriji his Church & King- 
 dom : and therefore confequently fuch are the tares, 
 as are oppofite to thefe, Idolaters, Will-worfiippers, 
 not truly but fafly fubmitting to Jefus : and in efpe- 
 ciall, the children of the wicked ont, vifibly fo appear- 
 ing. Which wicked one I take not to be the Devill; ferencebe- 
 for the Lord Jefus feemes to make them difi:ind: : tween the 
 
io8 The Bloudy Tenent. 
 
 Wheat & He that fowes the good feed (faith he) is the Son of 
 as alfo^^b^g' ;;;^«, th^ field is the Worlds the good feed are the 
 tween Children of the Kingdome, but the Tares are the child- 
 ^J^^^'^ ,ren of the wicked, or wickednelfe, the enemy that 
 
 Tares and . - i t-. •// 
 
 all other, lowed them, IS the DevilL 
 
 The Original! here, ti7 Tzovrjpu ^ agrees with that, 
 Luk. II. 4. Dehver us, o.-kq i 'Kovr^i>u ^ from evill or 
 wickednejje ; oppolite to the children of the Kingdotne 
 and the righteoujnejfe thereof. 
 
 CHAP. XXIV. 
 
 Peace.'TT is true, that all drunkards, thieves, uncleane 
 X perfons, &c. are oppolite to Gods children. 
 Truth. Anfw. Their oppolition here againft the 
 children of the Kingdome, is fuch an oppolition as pro- 
 perly fights againft the Religious jlate or Worlliip of 
 the Lord 'J ejus Chriji. 
 
 Secondly, it is manifeft, that the Lord Jefus in this 
 
 parable intends no other fort of finners, unto whom 
 
 he faith. Let them alone, in Church or State ; for 
 
 then he fliould contradict other holy and blelfed 
 
 ordinances for the punifliment of offenders both in 
 
 Chrijiian and Civill State. 
 
 Civill Firft, in Civill Jlate, from the beginning of the 
 
 deTom' World> God hath [47] armed Fathers, Majlers, Mag- 
 
 the hz-gwi-ijirates, to punifh evill doers, that is, fuch of whofe 
 
 ningof the actions Fathers, Majlers, Magijlrates are to judge, 
 
 and accordingly to punifli fuch linners as tranfgrelfe 
 
 Offenders againft the good and peace of their Civill ftate, Faf?i- 
 
 CivHl ^ Hies, Townes, Cities, Kingdemes : their States, Govern- 
 
 lawes not ments, Governours, Lawes, Punijhments and Weapons 
 
'The Bloudy Tenent. 109 
 
 being all of a Civill nature \ and therefore neither ^°b^ P^^- 
 difobedience to parents or fnagijirates^ nor murther nor fo^ie^rated. 
 quarrelling, uncleannejje nor lacivioufnejfe, Jiealing nor 
 extortion, neither ought of that kinde ought to be let 
 alone, either in lelfer or gvQ2.t&v families, townes, cities, 
 kingdomes, Rom. 13. but feafonably to be fuppreft, as 
 may beft conduce to the publike J afetie. 
 
 Againe fecondly, in the Kingdoine of Chrijl lejiis, 'Nor of- 
 whofe kingdome, ojficers, lawes, punijhmeyits, weapons,, ^f^^ 
 are fpirituall and of a Soule-nature, he will not have church of 
 Antichrijlian idolaters, extortioners, covetous, &c. to be Chrift 
 let alone, but the uncleane and lepers to be thruft forth, Juffrej^ 
 the old leaven purged out, the objlinate in linne fpirit- 
 ually y/o«^^ to death, and put away from Ifrael ; and 
 this by many degrees of gentle admonition in private 
 and publique, as the cale requires. 
 
 Therefore if neither offenders againft the civill 
 Lawes, State and peace ought to be let alone ; nor 
 the Spirituall ejlate, the Church of lejus Chriji ought 
 to beare with them that are evill. Revel. 2. I con- 
 clude, that thefe are finners of another nature. Idola- 
 ters, Falje-worfhippers, Antichrijiians, who without 
 difcouragement to true Chriftians muft be let alone 
 and permitted in the world to grow and fill up the 
 meafure of their finnes, after the linage of him that 
 hath fowen them, untill the great Harveft fhall make 
 the difference. 
 
 CHAP. XXV. 
 
 THirdly, in that the officers unto whom thefe Tares 
 are referred, are the Angels the heavenly Reapers 
 at the laft day, it is cleare as the light, that (as before) 
 
no T^he Bloudy Tenent. 
 
 The great |-}^efe 'J'ares cannot fignlfie Hypocrites in the Churchy 
 are 111" who whcn they are difcovered and feen to be Tares 
 Angels, oppolite to the good fruit of the good feed, are not 
 to be let alone to the Angels at Harveft or end of the 
 world, but purged out by the Governors of the Churchy 
 and the whole Church of Chriji. Againe, they can- 
 not be offenders againfl the civill Jiate and Common 
 welfare, whofe dealing with is not fufpended unto 
 the comming of the Angels, but [is committed] unto 
 Men, [48] who (although they know not the Lord 
 yefus Chriji, yet) are lawfull Governours and Rulers 
 in Civill things. 
 
 Accordingly in the 4. and laft place, in that the 
 
 plucking up of thefe tares out of this Jield muft bee 
 
 let alone unto the very harveji or end of the world, 
 
 it is apparent from thence, that (as before) they could 
 
 not lignifie hypocrites in the Church, who when they 
 
 are difcovered to be fo, (as thefe tares were difcovered 
 
 to be tares) are not to be fuffered (after the firft and 
 
 fecond Admonition) but to be rejected, and every 
 
 Brother that walketh diforderly to be withdrawen or 
 
 feparated from : So likewife no offendour againft the 
 
 Civill Jiate, by robbery, murther, adultery, oppreJJion,J^edi- 
 
 tion, mutinie, is for ever to be connived at, and to 
 
 enjoy a perpetuall toleration unto the Worlds end, as 
 
 thefe tares mujft. 
 
 TheTares Mofcs for a while held his peace againft the fedi- 
 
 rated the^' ^^^^ of Korah, Dathan, and Abiram. David for a 
 
 longeil of feafon tolerated Shimei, jfoab, Adonijah ; but till the 
 
 any fin- JJarvcJi OY end of the World, the Lord never intended 
 
 that any but thefe y/'/W/w^// and myjiicall Tares fhould 
 
 be fo permitted. 
 
The Bloudy Tenent. 1 1 1 
 
 CHAP. XXVI. 
 
 NOw if any imagine that the time or date is long, ^^^ ^^"- 
 that in the meane lealbn they may doe a 'Z£^o^/^/feaion'by 
 of inijchiefe before the Worlds end, as by infed:ion, thefe tares 
 &c. '^'^y''^- 
 
 Truth. rirlr, 1 anlwer, that as the ctvill State h\e expe- 
 keepes it felfe with a civi// Guard, in cafe thefe Tares ^'^^^^^ 
 fball attempt ought againft the peace and welfare of ^j this'^°^' 
 it, let fuch civill offences be punifhed, and yet as Tares tm^ of 
 oppofite to Chrijis Ki?igdo??ie, let their JVorJljip andp^^'" 
 Confciences be tolerated. andlamen- 
 
 Secondly, the Church or fpirituall State, C/Zy, orfably true 
 Kingdofne\\2Lih. lawes, and orders, and armories, (where- [["J ^^^^ 
 on there hang a thoufand Bucklers, Cant. 4.) Weapons oUom^ 
 and Ammunition, able to break down the ftrongeft ^""'^^'^'^ 
 Holds, I Cor. 10. and fo to defend it felfe againft the of the 
 very Gates of Earth or Hell. Englifli. 
 
 Thirdly, the Lord himfelf knows who are his, & 
 his foundation remaineth fure, his EleB or chofen 
 cannot peri(h nor be finally deceived. 
 
 Laftly, the Lord lejus here in this Parable layes 
 downe two Reafons, able to content and fatislie our 
 hearts, to beare patiently this their contradiBion and 
 Antichrijiianity, and to permit or let them alone. 
 
 Firft, let the good Wheat bee pluckt up and rooted 
 up alfo out of this Field oi the IF or Id, [:] if fuch co?n- 
 bujiions 2.ndpgh tings were, as to pluck up all the falfe 
 profelfours of the name of Chriji, the good wheat alfo 
 49] would enjoy little peace, but be in danger to bee 
 pluckt up and torne out of this world by fuch bloody 
 Jiormes and tempejis. 
 
112 T^he Bloudy Tenent. 
 
 And therefore as Gods people are commanded, ler. 
 29. to pray for the peace c^i materiall Babell^ wherein 
 they were captivated, and i Tim. 2. to pray for all 
 men, and fpecially Kings and Governors, that in the 
 peace of the civill State they may have peace.[:] So 
 contrary to the opinion and practice of moft (drunke 
 with the Cup of the Whores fornication) yea, and of 
 Gods owne people f aft alleepe in Antic hrijiiaji Dalilahs 
 laps, obedience to the command of Chriji to let the 
 tares alone, will prove the onely meanes to preferve 
 their Civill Peace, and that without obedience to this 
 command of Chrift, it is impofTible (without great 
 tranfgreffion againft the Lord in. carnall policy, which 
 will not long hold out) to preferve the civill peace. 
 Befide, Gods people the good Wheat are generally 
 pluckt up and perfecuted, as well as the vileft idola- 
 ters, whether Jewes or Antichriftians, which the 
 Lord Jefus feemes in this Parable to foretell. 
 The great ^fhe fecond Rcafon noted in the Parable which 
 full^Har'- ^^y ^^tisfie any man from wondring at the patience 
 veil. of God, is this : when the world is ripe in linne, in 
 the iinnes of Antichrijtianifme (as the Lord fpake of 
 the Iinnes of the Amorites, Gen. 12.) then thofe holy 
 and mighty Officers and Executioners, the Angels, 
 with their fliarpe and cutting Jickles of eternall ven- 
 geance, lliall downe with them, and bundle them up 
 for the everlajiing burnings. 
 
 Then fhall that Man of Sin, 2. Thejf. 2. be con- 
 fumed by the breath of the mouth of the Lord lefus, 
 and all that worjljip the Beaji and his picture, and 
 receive his mark into their forehead or their hands, 
 fhall drink of the Wine of the wrath of God which 
 
'The Bloudy Tenent. 113 
 
 is poured out without mixture into the Cup of his 
 indignation^ and he lliall be tormented with jire and 
 brimjione in the prefence of the holy Angels^ and in 
 the prefence of the Latnbe, and the fmoake of their 
 torment (liall afcend up for ever and ever, Kev. 14. 
 10. 1 1. 
 
 CHAP. XXVII. 
 
 Peace^^^^Ow have beene larger in vindicating this 
 X Scripture from the violence offered unto 
 it, becaufe as I faid before, it is of fuch great confe- 
 quence, as alfo becaufe fo many excellent hands have 
 not rightly divided it, to the great mifguiding of many 
 precious feet ^ which [50] otherwife might have beene 
 turned into the paths of more peaceable?iej]e in the}n- 
 fehes and towards others. 
 
 Truth. I {hall be briefer in the Scriptures follow- ^j^ J ^ ^^ 
 ing. Peace. Yet before you depart from this, I muft Chriil 
 crave your patience to fatishe one ObjeBion^ and thatJ^^"^' ^^ 
 is ; Thefe fervants to whom the Houfholder anfwer- Tares, 
 eth, feem to be the Minijiers or Meffengers of the was not 
 Go/pel, not the Magijirates of the civiii State, and ^°'';" 
 therfore this charge of the Lord Jefus is not given totrates, 
 Magijirates to let ^Xon^falfe worjhippers and idolaters. Minivers 
 
 Againe, being fpoken by the Lord lejus to hiSyju l^^l] 
 Mejle?igers, it feemes to concern Hypocrites in the but to 
 Church, as before was fpoken, and not falfe worjhip- ^'"'^^'^'■^ 
 pers in the State or World. Gofpel. 
 
 Truth. I anfwer, firft, I beleeve I have fufficiently The civill 
 and abundantly proved, that thefe tares are not offend- ^^^^^-^ ^^^^_ 
 ers in the civill State. Nor fecondly, Hypocrites in ticulariy 
 15 
 
 to 
 
114 ^^^ Bloudy Tenent. 
 
 fpoken to the Chuvch, when once difcovered fo to bee, and 
 and Maf-^ ^^^^ therefore the Lord lefus intends a grolTer kinde 
 ters in the of Hypocrttes, profcffing the name of Churches and 
 New Tef- chrijUdfis in the field of the World or Commonwealth. 
 and why. Secondly, I acknowledge this command [Let them 
 Eph. 5. 6. alone] was exprelly fpoken to the Mejfengers or Min- 
 &c * ^' ^' ''■ft^i^^ of the Gofpely who have no civill power or 
 authority in their hand, and therefore not to the civill 
 Magijlrate^ King, or Governour, to whom it pleafed 
 not the Lord lefus by himfelfe or by his Apojlles to 
 give particular Rules or direBions concerning their 
 behaviour and carriage in Civill Magijlracy, as they 
 have done exprelly concerning the duty oi fathers, 
 mothers, children, mafers, fervants, yea and of SubjeBs 
 towards Magif rates, Ephef 5. <£f 6. Colof 3. (if 4. G?^. 
 A twofold I conceive not the reafon of this to be (as fome 
 ^}^l^-y . weakly have done) becaufe the Lord Jefus would not 
 ty the have -uny followers of his to hold the place of civill 
 perfecuted Magijlracy, but rather that he forefaw, and the Holy 
 R^oman^'' *S/)/WV in the Apojlles forefaw how few Magijlrate^, 
 Emperors, either in the firft perfecuted, or apoftated Ifate of 
 and the Chriftianity would imbrace his yoake : in the perfe- 
 ever fince cutcd ftate, Magiftrates hated the very name of Chrift 
 or Christianity : In the ftate apoftate fome few Mag- 
 iftrates (in their perfons holy and precious, yet) as 
 concerning their places, as they have profelfed to have 
 beene Governours or Heads of the Church, have 
 beene fo many falfe Heads, and have conftituted fo 
 many falfe vifible Chrifts. 
 
 Thirdly, I conceive this charge of the Lord Jefus 
 to his MeJ/engers the Preachers and Proclaimers of his 
 minde, is a fufficient declaration [51] of the minde 
 
The Bloudy Tenent. 1 1 5 
 
 of the Lord lefus, if any civill Magijirate fhould make 
 queftion what were his duty concerning fpirituall 
 things. 
 
 The Apoftlcs, and in them all that fucceed them thrills 
 
 1 • ^11 11 ^ cT- 1 Meffcn- 
 
 being commanded not to pluck up the lares, but gj.s re- 
 let them alone, received from the Lord I ef us a three- ceive a 
 fold charge. '^J''^''^^ 
 
 n 1 1 111 charge in 
 
 Firft, to let them alone, and not to plucke them that pro- 
 up by prayer to God for their prefent temporallhibition 
 dejiruaion. ^ ^ Let them 
 
 Jeremie had a Commiffion to plant and build, to alone. 
 pjuck up and deftroy Kingdomes, ler. i. 10. there- 
 fore hee is commanded not to pray for that people 
 whom God had a purpofe to pluck up, Jer. 14. 11. 
 and he plucks up the whole Nation by prayer. La- 
 ment. 3. 66. Thus Elijah brought fire from heaven 
 to confume the Captaines and the JiJ ties, 2 King i. 
 and the Apojlles deiired alfo fo to praitife againft the 
 Samaritanes, Luc. 9. 54. but were reproved by the 
 Lord "J ejus. For contrarily, the Saints and Servants Gods peo- 
 and Churches of Chriji are to pray for all juen, efpe- P'^ "°^ ^° 
 cially for all Magijlrates (of what fort or Religions i\^q ^^q. 
 foever) and to feeke the peace of the City (what ever lent ruine 
 City it be) becaufe in the peace of the place of Gods j^^^^i^J^^ 
 people have peace alfo, yer. 29. 7. 2. Tim. 2. &c. ofidola- 
 
 Secondly, Gods MeJJhigers are herein commanded ^J^''^^' ^^- 
 not to prophefie or denounce a prefent deJiruBion or^j^eirper. 
 extirpation of all falfe profejjours of the name oi Chriji, lecutors, 
 which are whole Townes, Cities, and Kin^dotJies full.l"^. "'^ 
 
 I -7 • y r c theirpeace 
 
 Jeremy did thus pluck up Kingdomes m thofe fear- and falva- 
 full Prophecies hee poured forth againft all the 
 Nations of the World, throughout his Chap. 24. 25 
 
 tion. 
 
1 1 6 T^he Bloudy Tenent. 
 
 26. &c. as did alfo the other Prophets in a meafure, 
 though none comparably to leremy and Ezekiel. 
 The word Such denunciations of prefent temporall judgements 
 rightly de-^^^ not the Mejfengers of the Lord lefus to poure 
 nounced forth. Tis true, many fore and fearfull plagues are 
 plucks up poured forth upon the Ro?nane Emperours 2.nd Rotnane 
 
 kingdoms. \^ • 1 rf 7 • 1 • 
 
 ropes in the Revelation, yet not to their utter extir- 
 pation or plucking up untill the Harvejl. 
 Gods Min Thirdly, I conceive Gods Mejfengers are charged 
 iilers are to let them alone and not pluck them up, by exciting 
 provoke ^^^ ftirring up Civill Magiftrates, Kings, Emperours, 
 Magif- Governours, Parliaments, or Generall Courts or 
 trates to Affemblies, to punifli and perfecute all fuch perfons 
 
 ocrlccutc ^-^^ 
 
 Antichrif-out of their Dominions and Territories, as worship 
 
 tians. not the true God according to the revealed will of 
 God in Chrijl lefus. Tis true, Elijah thus ftirred up 
 Ahab to kill all the Priefts and Prophets of Baal, but 
 that was in \\\2X figurative ftate of the Land of Canaan 
 (as I have already and lliall further [52] manifeft) 
 not to be matcht or paralleld by any other State, but 
 the fpirituall State or Church of Chrifi: in all the 
 world, putting the falfe Prophets and Idolaters fpirit- 
 ually to death by the two-edged fword and power 
 
 I C^or^c^^^ ^^ Lord lefus, as that Church of Ifrael did cor- 
 porally. 
 
 Company- And therefore faith Paul exprefly, i. Cor. 5. 10. 
 
 ing with ^g muft eoe out of the world, in cafe we may not 
 
 idoiHtcrs - • . . 
 
 I Cor. 5'. company in civill converfe with Idolaters, &c. 
 
 difcufled. Peacc. It may be faid, fome forts of linners are 
 there mentioned, as Drunkards, Raylers, Extortioners, 
 who are to bee puniflied by the Civill Sword, why 
 not Idolaters alfo } for although the Subjed: may law- 
 
The Bloudy Tenent. 1 1 7 
 
 fully converfe, buy and fell, and live with fuch, yet 
 the Civill Magijirate fliall nevertheleffe be juftly 
 blamed in fuffering of them. 
 
 Truth. I anfwer, the Apoftle in this Scripture Lawfull 
 
 • T r • 1 1 n converie 
 
 fpeakes not of permillion ot either, but expreily ^j^h idol- 
 {howes the difference betweene the Church and theaters in 
 World, and the lawfulnelfe of converfation with fuch ^'J^^'^ ^""^ 
 perfons in civill things, with whom it is not lawfull fpirituall 
 to have converfe in Jpirituals : fecretly withall tore- things. 
 telling, that Magiftrates and People, whole States and 
 Kingdomes (hould bee Idolatrous and Antichriftian, 
 yet with whom notwithftanding the Saints and 
 Churches of God might lawfully cohabit, and hold 
 civill converfe and converfation. 
 
 Concerning their permiifion of what they judge 
 Idolatrous, I have and fliall fpeake at large. 
 
 Peace. Oh how contrary unto this command of Danger- 
 the Lord yefus have fuch as have conceived them- °"^ "^"^ , 
 
 1 -x X rr ri r 1 t r • 11 unground- 
 
 felves the true Meilengers ot the Lord lejus, m alledzeale. 
 ages, not let fuch Profeifours and Prophets alone, 
 whom they have judged Tares, but have provoked 
 Kings and Kingdomes (and fome out of good inten- 
 tions and zeale to God) to profecute and perfecute 
 fuch even unto death ? Amongft whom Gods people 
 (the good wheat) hath alfo beene pluckt up, as all 
 Ages and Hiftories teftifie, and too too oft the World 
 laid upon bloody heapes in civill and intefline defla- 
 tions on this occafion. All which would bee pre- 
 vented, and the greateft breaches made up in the 
 peace of our owne or other Countries, were this com- 
 mand of the Lord Jefus obeyed, to wit, to let them 
 alone untill the Harveft. 
 
1 1 8 The Bloudy Tenent. 
 
 CHAP. XXVIII. 
 
 \Truth.^ T Shall conclude this controverlie about this 
 X Parable in this briefe fii?n and recapitu- 
 lation of what hath beene faid. I hope by the evident 
 53] demonfliration of Gods Spirit to the confcience 
 I have proved, Negatively, 
 
 Firft, that the 'Tares in this Parable cannot fignifie 
 DoBrines or Practices (as was affirmed) but Perfons. 
 
 Secondly, the Tares cannot fignifie Hypocrites in 
 the Church either undifcovered or difcovered. 
 
 Thirdly, the Tares here cannot fignifie Scandalous 
 Offenders in the Church. 
 
 Fourthly, nor fcandalous offenders in life and con- 
 verfation againft the Civill Jiate. 
 
 Fifthly, The field in which thefe Tares are fowne, 
 is not the Church. 
 
 Againe affirmatively : Firft, the Field is properly 
 the World, the Civill State or Co?n?Ho?t-wealth. 
 
 Secondly, The Tares here intended by the Lord 
 lefus, are Antichrijlian idolaters, oppofite to the good 
 feed of the Kingdof?ie, true Chrijlians. 
 
 Thirdly, the minijlers or ?neffengers of the Lord 
 lefus ought to let them alone to live in the world, 
 and neither feeke by prayer or prophejie to pluck 
 them up before the Harvejl. 
 
 Fourthly, this permiffion or fuffering of them in 
 the field of the World, is not for hurt, but for com- 
 mon good, even for the good of the good Wheat, 
 the people of God. 
 
 Laftly, the patience of God is, and the patience of 
 Men ought to be exercifed toward them, and yet 
 
T^he Bloudy Tenent. 1 1 9 
 
 notwithftanding their doo??ie is fearful! at the harveji^ 
 even gathering, bimdlingy and everlajiing burnifigs by 
 the mighty hand of the Angels in the end of the 
 World. 
 
 CHAP. XXIX. 
 
 Peace/ | ^He fecond Scripture brought againfi: fuch Matth.15. 
 
 J. perfecution for caufe of Confcience, is^'^'^^^ 
 Matth. 15. 14. where the Difciples being troubled Scripture 
 at the Pharifes cariage toward the Lord 'J ejus and '^°"'^.''°^'^';- 
 his doBrines, and relating how they were offended at^aufe" 
 him, the Lord "Jejus commandeth his Difciples to 
 let them alone, and gives this reafon, that the hlinde 
 lead the blinde, and both ihould fall into the ditch. 
 
 Unto which, Anfwer is made, " That it makes 
 "nothing to the Caufe, becaufe it was fpoken to his 
 "private Difciples, and not to publique Officers in 
 *^ Church or State: and alfo, becaufe [54] it becaufe 
 "it was fpoken in regard of not troubling themfelves, 
 "or regarding the offence which the Pharifes tooke. 
 
 Truth. I anfwer, (to paffe by his affertion of the 
 privacie of the Apofles) in that the Lord fefus com- 
 manding to let them alone, that is, not onely not be 
 offended themfelves, but not to meddle with them ; 
 it appeares it was no ordinance of God nor Chrijl for 
 the Difciples to have gone further, and have com- Fr"^ 
 plained to, and excited the Civill Magijlrate to hisdirefted 
 duty : which if it had been an Ordinance of God^'^^ T>\^c\- 
 and Chrijl, either for the vindicating of Chrifts doc-'^^-^Hil^yi^^ 
 trine f or the recoveritig of the Pharifes, or the pre- iftrate for 
 
1 20 The Bloudy Tenent. 
 
 help in \^\^ Jerving of others from infeBion, the Lord lefus would 
 never have commanded them to omit that which 
 ihould have tended to thefe holy ends. 
 
 CHAP. XXX. 
 
 Peace.TT may be faid, that neither the Romane Ccefar 
 
 X nor Herody nor Pilate knew ought of the 
 
 true God, or of Qhriji ; and it had been in vaine to 
 
 have made complaint to them who were not lit and 
 
 competent, but ignorant and oppojite Judges. 
 
 Pauls ap- Truth. I anfwer iirft, this removes (by the way) 
 
 pealing to j-j^^i-y/^^^^^^//^^ i?lock which many fall at, to wit, Pauls 
 
 appealing to Ccefar ; which lince he could not in 
 
 common fenfe doe unto Ccefar as a competent ludge 
 
 in fuch cafes, and wherein he fliould have alfo denied 
 
 his own Apoftlefliip or office, in which regard (to 
 
 wit in matters of Chrill:) he was higher then C(^far 
 
 himfelfe : it muft needs follow, that his appeale was 
 
 „. ... meerly in refpedt of his Civill wrongs, and falfe accu- 
 
 Magif- fations o^ fedition, &€. 
 
 trates nev- Secondly, if it had been an Ordinance of God, that 
 te/b^°'"'^^^ Civill Magif rates were bound to judge in caufes 
 God, De- fpirituall or Chriftian, as to fupprelfe herefes, defend 
 ^r^^p" h^ they}z/>/6 oi lefus ; although that Ccefar, Herod, Pilate 
 of Jefus. were wicked, ignorant and oppolite, yet the Difciples 
 Every one and the Lord Chrif himfelfe had been bound to have 
 io pT"^ performed the duty of faithfull Subjeds, for the pre- 
 
 forth him Venting of further evill, and the clearing of them- 
 felfetohisfgives^ and fo to have left the matter upon the Mag- 
 povver in iJlT^<^tes care and confcience, by complaining unto the 
 Gods bufi- Magiftrate againft fuch evils ; for every perfon is 
 
'The Bloudy Tenent. 1 2 1 
 
 bound to goe fo far as lies in his power for the pre-^^^"^; ^ 
 venting and the redreffing of evill ; and where it flops J^^J^ ^he 
 in any, and runs not cleere, there the guilt, like filth guilt will 
 or mud, will lie. '^* 
 
 Thirdly, had it been the holy purpofe of God to Chrij} 
 have eftabliflied the \^^^ doBrine 2ind kingdotne oih\s'^°^^J^.^J^^^ 
 Son this way, fince his comming, he would have fur- furnilhed 
 niflied Cof?i?fwn-weciles, Kingdomes^ Cities, &c. then ^'^^g°'^'y 
 and fince, with fuch temporall Powers and Magif- ^^^^^^^-^^ 
 trates as fliould have been excellently fit and com- he had fo 
 petent : for he that could have had legions of Angels, ^PPo^"^^^ 
 if he fo pleafed, could as eafily have been, and ftill 
 be furnithed with legions of good and gracious Mag- 
 iftrates to this end and purpofe. 
 
 CHAP. XXXI. 
 
 IT is generally faid, that God hath in former rimes, 
 and doth ftill, and will hereafter ftirre up Kings 
 and Queenes, &c. 
 
 I anfwer, that place oi Ifa. 49. 23. will appeare to 
 be far from proving fuch Kings and Queenes ludges 
 of Ecclefiafticall caufes : and if not ludges, they may 
 not punifh. 
 
 In Spirituall things, themfelves are fubjedt to the 
 Church, and cenfures of it, although in Civill refped:s 
 fuperior. How fliall thofe Kings and Queenes be 
 fupreme Governours of the Church, and yet lick the 
 duft of the Churches feet ? as it is there expreft. 
 
 Thirdly, Gods Ifrael of old were earneft with God^°^' ^^- 
 
 r 17- • r A r r^^ r\ r jr ■ ''^^' carn- 
 
 lor a Kmg, tor an Arme or r lelh, tor a Kmg to pro- eii with 
 16 
 
1 2 2 'The Bloudy Tenent. 
 
 God for |-e(C^ them, as other Nations had. Gods Ifrael ftill 
 ofFlelh, have ever been reftlelTe with God for an Arme of 
 
 which flefh. 
 
 God gives God gave them Saul in his anger, and took him 
 
 in his . ^ , '-' . 
 
 anger, and away in his wrath: And God hath given many a 
 
 takes away ^^2^/ in his Anger, that is, an Arm of Flelh in the 
 
 wrath. ^^y °^ his Providcncc, (though I judge not all per- 
 
 fons whom Saul in his Calling typed out, to be of 
 
 Sauls fpirit) for I fpeake of a State and outward vifi- 
 
 ble Power only. 
 
 I adde, God will take awav fuch flayes on whom 
 
 Gods people reft, in his wrath, that King David, that 
 
 is, Chriji lefus the Antitype, in his own Spiritual I 
 
 power in the hands of the Saints, may fpiritually and 
 
 for ever be advanced. 
 
 The pun- And therefore I conclude, it was in one refped; 
 
 '^llr^d ^^^^ ^^^ Lord lefus faid. Let them alone, becaufe it 
 
 Pharifes, was no Ordinance f3r any Difciple of lefus to profe- 
 
 though let cute the Pharifes at Ccefars Bar. 
 
 LTre'at^er^ Befide, let it be ferioully conlidered by fuch as 
 
 then any plead for prefcnt corporall puniflnnent , as conceiving 
 
 corporall j-j^^j- {xxq\\ linners (though they breake not Civill 
 
 ment in peace) fliould not efcape unpuniflied, I fay, let it be 
 
 the world, confidered, though for the prefent their punifhment 
 
 Tear' ^^ deferred, yet the punijhment inflid:ed on them will 
 
 be found to amount to an higher pitch [56] then 
 
 any corporall pwiifiiiient in the World befide, and that 
 
 in thefe foure refpe6ls. 
 
T^he Bloudy Tenent. i 2 3 
 
 CHAP. XXXII. 
 
 FIrft by JLift judgement from God, falje teacbers^^^^y^ 
 are flarke hlinde^ Gods /word hath ftrucke out ^^^^^ out 
 the right eye of their minde and fpirituall underjland- is worie 
 ingy ten thoufand times a greater punifhment then itf^^^^JJ '^x\ \\\. 
 the Magijiratc (liould command both the right and and left 
 left eye of their bodies to bee bored or pluckt out, and^y^ °^ t^^" 
 that in fo many fearfull refpedls if the bHndnefl'e ofj^°^^]^g°Q^^j 
 the Joule and of the body were a httle compared tenne thou 
 together, whether we looke at that want ol guidance ^"^^^^ ""^^^ 
 or the want oi joy and pleajure, which the hght of 
 the eye affordeth ; or whether we looke at the da?n- 
 age, fiatne, deformity and danger^ which blindnejje 
 brings to the outward man, and much more true in 
 the ivant of the former, and ??iijerie of the latter in 
 fpirituall and foule blindnelfe to all eternity. 
 
 Secondly, how fearfull is that wound that no Balnie^omt 
 in Gilead can cure ? How dreadfull is that blindnelfe °" ?,'"' 
 
 , curable, 
 
 which tor ever to all eye-falve is incurable? For it whom not 
 perfons be wilfully and defperately obftinate (after °"b'cor- 
 light fliining forth) let them alone faith the -^o^'^. FpTrkuaH 
 So fpake the Lord once of Ephraini^ Epbraitn isphyficke 
 joyned to Idolls, let him alone, Hof. 7. what more^^"^"°' 
 lamentable condition then when the Lord hath given availe. 
 a poor linner over as a hopeleffe patient^ incurable, 
 which we are wont to account a forer affliction, then 
 if a man were torne and rack'd, &c. 
 
 And this I fpeake not that I conceive that all 
 whom the Lord yejus command's His fervants to 
 palfe from, and let alone, to permit and tolerate 
 (when it is in their power corporally to moleft them) 
 
124 '^^^ Bloudy Tenent. 
 
 I fay that all are thus incurable, yet that fometimes 
 that word is fpoken by Chrift Jefus to His fervants 
 to be patient, for neither can corporall or fpirituall 
 Balme or Phylicke ever heale or cure them. 
 The bot- Thirdly, their end is the Ditch, that bottomleffe 
 °^Q^ ^ pit of everlaftingy^/>^r<^//o« from the holy and fweet 
 ditch into Prefence of the Father of Lights, GoodneJJe and Mercy 
 which the -j. fgjfg^ endkjfe, eafelejfe, in extre?7iity, ufiiverjality, and 
 blind fall, eternity o^ torments, which moft direfuU and lament- 
 able downefall, fliould ftrike an holy fear & tremb- 
 ling into all that fee the Pit, whither thefe blinde 
 Pharifes are tumbling, and caufe us to ftrive (fo far 
 as hope may be) by the fpirituall eye-falve of the 
 Word of God to heale and cure them of this their 
 foule-deftroying blindneffe. 
 
 Fourthly, of thofe that fall into this dreadfull Ditch, 
 both leader and followers, how deplorable in more 
 efpeciall manner is the leaders cafe, \S7^^ upon whofe 
 necke i\\& followers tumble, the ruine not only of his 
 owne foule, being horrible, but alfo the ruine of the 
 followers foules eternally galling and tormenting. 
 
 Peace. Some will fay thefe things are indeed full 
 of horrour, yet fuch is the ftate of all fmners and of 
 many Malefadtours, whom yet the State is bound to 
 punifh, and fometimes by death it felte. 
 
 Truth. I anfwer. The Civill Magiftrate beareth 
 not the fword in vaine, but to cut off Civill offences, 
 yea and the offendours too in cafe : But what is this 
 to a blinde Pharifee, refifting the DoBrine of Chriji, 
 who happily may be as good a fubjed;, and as peace- 
 able and profitable to the Civill State as any, and for 
 his fpirituall offence againft the Lord y ejus, in deny- 
 
The Bloudy Tenent. 125 
 
 ing Him to be the true Chriji, he fuffereth the ven- 
 geance of a dreadfull judgement both prefent and 
 eternall, as before. 
 
 CHAP. XXXIII. 
 
 Peace 7^^-^ but It is faid that the blinde P/6^r//t'j- Soul kill- 
 
 X mifguiding the fubjed:s of a Civill State,^^^-^^,^-^^ 
 greatly finne againft a Civill State, and therefore juftly murder. ' 
 fuffer 671;/// punifljment ; for fhall the Civill Mag-iltrate ^° ^^g'^' 
 
 1 r /' 7 1 • rill- r^"^"^ ^^" 
 
 take care or outjides only, to wit, or the bodies or execute 
 men, and not of foules, in labouring to procure their ^fuejuftice 
 
 1 A- ir 2 01 jj^ killing 
 
 everlalting welfare ? _ _ _ ^^^^^ ^J 
 
 Truth. I anfwer, It is a truth, the mifchiefe of afoule, but 
 blinde Pharifes blinde guidance is greater then if hej^^."^ 
 a(5led Treafons, Murders, &c. and the lolle ot oncby typicall 
 foule by his feduftion is a greater mifchiefe then ifdeath in 
 he blew up Parliaments, and cuts the throats of K-ingSfype/^'^ 
 or Emperours, fo pretious is that invaluable Jewell ipirituall 
 of a Soul, above all the prefent lives and bodies of all'" ^!^^ 
 the men in the world ! and therefore a firme Juftice 
 calling for eye for eye, tooth for tooth, life for life ; calls 
 -SiXio Joule for foule, which the blind-guiding feducing 
 Pharifee fliall furely pay in that dreadfull Ditch, A great 
 which the Lord Jefus fpeakes of, but this fentence"^'^J^''^ '" 
 againit him the Lord Jefus only pronounceth in His conceive 
 Church, W\^ fpirituall judicature, and executes this that dead 
 fentence in part at prefent and hereafter to all eter- ™^!1' "; ^^ 
 
 • 1 • • 7 yT- r 1- '^' ioules 
 
 nity : Such 2i fentence no Civill fudge can pane, fuchdead infm 
 a Death no Civill fword C2in inflid:. ""a dV"" 
 
 I anfwer fecondly, Dead tnen cannot be infected, faif^ Jq,,. 
 the civill Jiate, the world, being in a naturall ftate trine. 
 
1 26 The Bioudy Tenent. 
 
 dead in fin (what ever be the ^tate Religion unto 
 which perfons are forced) it is impoffible it fhould be 
 infed:ed : Indeed the livings the beleeving, the Church 
 and fpirituall Jlate^ that and that onely is capable of 
 infeBion\ for whofe helpe we fhall prefently [58] fee 
 'w\\2i\. prefervativeSy and re?iiedies the Lord yefus hath 
 appointed. 
 All natu- Moreover as we fee in a common plague or infeSiion 
 
 rail men i ,1 i " 1 
 
 beingdead^he namcs are taken how many are to dye, and not 
 in fin, yet one more {liall be flrucke, then the deftroying Angel 
 none die j^^j-j-^ ^^ names of. So here, what ever be the foule 
 
 everJait- , 
 
 ingly but infcBion breathed out from they lying lips oi 2i plague- 
 fuch zszTQ jicke Pharifee^ yet the names are taken, not one eleB 
 ordalned° ^^ chofcu of God fliall pcrifh, Gods Jljeep are fafe in 
 His eternall hand and counjell, and he that knowes 
 his materially knows alfo his myjlicall Jlars, their num- 
 bers, and calls them every one by name, none fall into 
 the Ditch on the blinde Pharifes backe, but fuch as 
 were ordained to that condemnation, \^o\\\ giiid 2indi fol- 
 lowers, I Pet. 2. 8. "Jude 4. The vej/ells of wrath 
 fhall breake and fplit, and only they to the praife of 
 Gods etevn^W J ujl ice, Rom. 9. 
 
 CHAP. XXXIV. 
 
 Peace.Y^Ut it is faid, be it granted that in ^. common 
 JJ plague or infeSlion none are fmitten and 
 dye but fuch as are appointed, yet it is not only every 
 mans duty, but the common duty of the Magiftrate 
 to prevent infoBion, and to preferve the common health 
 of the place ; likewife though the number of the 
 RleB be fure, and God knowes who are His, yet hath 
 
The Bloudy Tenent. 1 27 
 
 He appointed meanes for their prefervation from 
 perdition, and from infeBio7i, and therefore the Angel 
 is blamed for fuffering Balaams dodlrine, and "Jefabel 
 to feduce Chrift Jefus His fervants, Rev. 2. Tit. 3. 
 10. Rom. 16. 17. 
 
 Truth. I anfwer. Let that Scripture and that oiJY ^°'l'^ 
 
 ^T" • r-, TT • / 1 7-> z •jjeiushatn 
 
 7//Z/J- rejedt an tiereticke, and Kow. 10. 17. avoid ^otiefthis 
 them that are contentious, &c. let them, and all ot Church 
 like nature be examined, and it will appeare that the J^l^^.^'^jj 
 great and good Phyjitian Chriji yefus, the Head ofantidotes 
 the Body, and Kino- of the Church hath not been^"^ '■^"^^- 
 
 ,,.-.;,,. .9. r • • 11 • 1 J i diesagainlt 
 
 unraithiull in providing ipirituall antidotes and Z*^^- infeftion. 
 fervatives againft the fpiritualiy/V/'z/t^^j-, y^rt^j, weak- 
 nejfes, dangers of his Church and people ; but he never 
 appointed the civill /word for either antidote or retn- 
 edy, as an addition to thokfpiritualls, which he hath 
 left with his wife, his Church or People. 
 
 Hence how great is the bondage, the captivity of The Mif- 
 Gods owne People to Babylonijh or confufed mixtures^^^ ^^^^^^ 
 in Worfliip, and unto worldly and earthly policies to people 
 uphold State Religions or Worjhips, lince that which ^^^^ '"• 
 is written to the Angel and Church at Pergamus, (hall 
 be interpreted as lent to the Governour and City ot 
 Pergamus, and that which is fent to Titus, and the 
 Church of Chrift at Greet mull: be delivered to the 
 civill officers and City thereof. 
 
 59] But as the Civill Magijlrate hath his charge of 
 the bodies and goods of \.h.Q J'ubjeB : So have \.h.&fpirit- 
 uall Officers, Governour s and overfeers of Chrijis City 
 or Kingdome, the charge of their fouls, and foule 
 fafety ; Hence that charge of Paul to Tif?i. i Tifn. 
 5. 20. Them that linne rebuke before all, that others 
 
128 The Bloudy Tenent. 
 
 may learne to fear. This is in the Church of Chrift 
 a fpirituall meanes for the healing of 2. Joule that hath 
 finned, or taken infedion, and for the preventing of 
 the infecting of others, that others may learne to 
 feare, &c. 
 
 CHAP. XXXV. 
 
 Peace. ^T is faid true that Titus and Timothy, and 
 
 X fo the Officers of the Church of Chriji are 
 
 bound to prevent yiz//? infeBion : But what hinders 
 
 that the Magiftrate (hould not be charged alfo with 
 
 this duty ? 
 
 The Truth. I anfwer, many things I have anfwered, 
 
 Qi"eens'"o1-^"^ more fhall ; at prefent I fliall only fay this : If 
 
 England it be the Magijirates duty or office, then is he both 
 
 Govern- ^ Te?nporall and Ecclejiajlicall officer ; contrary to 
 
 Church, which moft men will affirme : and yet we know the 
 
 policie of our owne Land and Country hath eftab- 
 
 lifhed to the Kings and Queens thereof, the fupreme 
 
 heads or governours of the Church of England. 
 
 Strange That doBrine and diJli?iBion that a Magijlrate may 
 
 confufi^ punifli an Heretick civilly will not here availe ; for 
 
 ments. what is Babel if this be not confufedly to puniih 
 
 corporall or civill ojfhices with fpirituall or Church 
 
 •^QQ^Q^^cenfures (the offendour not being a member of it) or 
 
 it with the to ^uwiih fouk ov Jpirituall o^QVic^s with corporall ov 
 
 ^^^^^^^.^^^tejnpor all weapons proper to Delinquents againft the 
 
 the bloud temporall or civill Jiate. 
 
 ^(VTa\ Laftly, woe were it with the civill Magijlrate (and 
 ordinary iTioft intolerable burthens do they lay upon their backs 
 care of the that teach this doBrine) if together with the common 
 
The Bloudy Tenent. 1 29 
 
 care and charge of the Coinmonwealth (the peace and '^"^'^^^"'^ 
 fafety of the TownCy City, State or Kingdome) thefh°f^b. 
 bloud of every foule that periflieth (hould cry againftjeajfhould 
 him, unlelfe he could fay with Paul, ABs 20. (in ^7 ^8^'"^ 
 fpirituall regards) I am clear from the bloud of all 
 men, that is the bloud oi foules, which was his charge 
 to looke after, fo far as his preaching went, not the 
 bloud oi bodies which belongeth to the civill Magif- 
 trate. 
 
 I acknowledge he ou"-ht to cherifh (as a fofter- The Mag- 
 
 o _ o _ . . . iftrates 
 
 father) the Lord 'J ejus in his truth, in his Saints, to^^^igsto. 
 cleave unto them hinijelfe, 2.x\A [60] to countenance vi2.x^ tVt 
 them even to the death, yea alfo to breake the teeth ^^^/^^ ^ 
 
 r ^ • n- ^- -n • 1 i • • the bpoule 
 
 of the Z/WWJ-, who ofter Civill violence and mjury of Chriil. 
 unto them. 
 
 But, to fee all his Subjeds Chrijlians, to keepe fuch Ufurpers 
 Church or Chrijlians in the purity of worfliip, andj^^j^^g ^f 
 fee them doe their duty, this belongs to the Head of the fpir- 
 the Body Chrijl J ejus, and fuch fpirituall Officers as'^'J^'^^^ 
 he hath to this purpofe deputed, whofe right it isotjefus. 
 according to the true pater ne : Abimelech, Saul, Adon- 
 ijah, Athalia were but ufurpers : David, Salo?non, 
 yoajh, &c. they were the true heires and types of 
 Chriji Jejus in His true Power and Authority in His 
 Kingdome. 
 
 CHAP. XXXVI. 
 
 Peace/ I ^He next Scripture brought againft fuch Luke 9. 
 
 A perfecution is Luke 9. 54, ^k^. where the^j^-^Jj^^j^ 
 Lord Jefus reproved His Difciples, who would have 
 had lire come downe from Heaven, and devoure thofe 
 
 »7 
 
130 The Bloudy Tenent. 
 
 Samaritanes that would not receive Him in thefe 
 words : You know not of what fpirit you are, the 
 Son of Man is not come to dejlroy mens Uves, but to 
 fave them. 
 
 With this Scripture Mr. Cotton joynes the fourth, 
 and anfwers both in one, which is this, 2 Ti?)!. 2. 24. 
 The fervant of the Lordmuii not ftrive, but muft be 
 gentle toward all men, fuffering the evill ?fie?i, inftru6l- 
 ing them with ?neekneffe that are contrary minded 
 and oppofe themfelves, proving if God peradventure 
 will give them repentance that they may acknowledge 
 the truth, and that they may recover themfelves out 
 of the fnare of the Divell who are taken captive by 
 him at his will. 
 
 Unto both thefe Scriptures it pleafeth him thus to 
 anfwer : *' Both thefe are direBions to Minijiers of the 
 " Gofpel how to deale (not with obftinate offendors 
 " in the Church who fin againft co?ifcience, but) either 
 " with t?ien without as the Samaritanes were, and 
 " many unconverted Chrijiians in Creet, whom Titus 
 " (as an Evangelift) was to feek to convert : 
 An excel- " Or at beft with fome Jewes or Gentiles in the 
 ''^i^^^^y'"?*' Church, who though carnall, vet were not con- 
 
 Or Dcriccu- « 
 
 tors them- " viuced of the errour of their way : And it is true it 
 felves. " became not the Spirit of the Gofpel to convert Aliens 
 " to the Faith (fuch as the Samaritanes were) by fire 
 " and brimflone, nor to deale harfhly in publicke Min- 
 " ijiery or private conference with all fuch feverall 
 "minded men as either had [61] not yet entred into 
 " Church fellowjhip, or if they had did hitherto fin 
 ^^ oi ignorance y not againft Conjcience : But neither of 
 " both thefe Texts doe hinder the Minijler of the 
 
The Bloudy Tenent. i 3 1 
 
 " Go/pel to proceed in a Church way againft Church 
 " mcvibers, when they become fcandalous offenders 
 " either in life or doBrhie, riiuch leffe doe they fpeake 
 " at all to the Chill Magijtrate.' 
 
 CHAP. XXXVII. 
 
 Truth.^ I ^His perplexed and ravelled Anfwer^ where 
 
 J- in fo many things and fo doubtfull are 
 
 wrapt up and intangled together, I fliall take in pieces. 
 
 Firff, concerning that of the Lord yefus rebuking 'F^^ ^"" 
 his Dijciples for their rafli and ignorant bloudy zeale ^^\^^^ he 
 [Luc. 9.) defiring corporall deJiruBion upon the Sa??ia- ftould 
 ritanes for refufmg the Lord J ejus, &c. the ^^"^^^^^ [o^er'ldo^ 
 affirmeth, that hindreth not the Miiiijlers of the Gof-\n the 
 pell to proceed in a Church way againft fcandalous State, 
 offenders, which is not here queftioned, but main- |f|^^ 
 tained to bee the holy will of the Lord, and a fuffi- ments 
 cient cenfure and punilliment, if no civill offence l^,^^\ 
 
 -i . L-nurcn, 
 
 againft the Civili State be committed. which 
 
 Secondly (faith hee) " Much leffe doth this fpeake none can 
 " at all to the Civill Magijlrate. '^^"^- 
 
 ' This paragraph is quoted literally 38.) fome hafte, and light, and fleepy 
 
 from Cotton's Letter, fee p. 9. But Cot- attention. But if the Difcujp:r can fhew 
 
 ton, for fome reafon, denies its literal the fame under mine owne hand (as it is 
 
 accuracy, which Williams affirms. "The not impoffible) I fhall be willing (by 
 
 matter of this Anfwer, it is likely enough God's help) both to acknowledge it, and 
 
 was given by me : for it fuiteth with my hafte in it." The Bloody Tenent 
 
 mine own apprehenfions, both then and U"aj}:ed, pp. 74, 75. "It is at hand for 
 
 now. But fome expreffions in laying it Mailer Cotton or any to fee that copy 
 
 downe, I doe not owne, nor can I finde which he gave forth and correfted in 
 
 any Copie under my owne hand-writing, fome places with his own hand, and 
 
 that might tellifie, how I did exprefle every word verbatim here publifhed." 
 
 myfclfe, efpecially in a word or two. The Bloody Tenent yet More Bloody, p. 
 
 wherein the DifcuJJer obferveth (in chap. 1 14. 
 
 on 
 
 runnes to 
 
132 The Bloudy Tenent. 
 
 ^n^M^T* Where I obferve that he imply es that befide the 
 trate bl a' ^^^^^^ of the Lord Jefus, in the hands oi h.h fpirit- 
 Chriftian, udll govemours, for any fpirituall evill in life or doc- 
 v^ ^^, trine^ the Civill Magijlrate is alfo to inflid: corporall 
 be like pu?iijh?/ie?it upon the contrary minded : whereas 
 Chrift in Firft, if the Civill Magijhate be a Chrifiian, a Dif- 
 ddlroying ^'^P^^ ^^' follower of the meeke L,ambe of God, he is 
 mens bound to be far from deftroying the bodies of men, for 
 bodies, refufing to receive the Lord Jefus Chrifi, for other- 
 TheCivill ^ jfg hee fhould not know (accordine to this fpeech 
 
 Magirtrate , , .^ . ^ ^ 
 
 bound not of the Lord lefus) w\\2it fpir it he was of, yea and to 
 
 to inflia be ignorant of the fweet end of the comming of the 
 
 fe^/an* " ' ^^^ of Man, which was not to deftroy the bodies of 
 
 other to Men, but to fave both bodies and foules, verf c^^. 56. 
 
 jnAiftvio- Secondly, if the Civill Magif rate, being a Chrif- 
 
 ftripes, or ti-^^, gifted, prophefe in the Church, i Corijith. i. 14. 
 
 any corpo- although the Lord lefus Chrif, whom they in their 
 
 rail pun- Q^j^g perfons hold forth, fliall be refufed, yet they 
 
 for evill are here forbidden to call for lire from heaven, that 
 
 againil is, to procure or inflid: any corporall judgement upon 
 
 fuch offenders, remembring the end of the Lord lefus 
 
 his comming, not to defray mens _ lives, but to fave 
 
 them. 
 
 62] Laftly, this alfo concernes the confcience of the 
 Civill Magif rate, as he is bound to preferve the civill 
 peace and quiet of the place and people under him, 
 he is bound to fuifer no man to breake the Civill 
 Peace, by laying hands of violence upon any, though 
 as vile as the Sa?naritanes for not receiving of the 
 Lord lefus Chrif. 
 Revel. 13. -^t i^ indeed the ignorance and blind zeale of the 
 13. fecond Beaf, the falje Prophet, Rev. 13. 13. to per- 
 
The Bloudy Tenent. 1 3 3 
 
 fwade the civill Powers of the earth to perfecute the F'^e from 
 Saints, that is, to bring '^^xy judgements upon men in whYt"the 
 2ijudiciall icay, and to pronounce that (wch judgef?ients^rQ from 
 of impj'ifonment^ banifljvieiit^ deaths proceed from Gods ^^^^? \ 
 righteous vengeance upon fuch Hereticks. So dealt fair Proph 
 divers Bijhops in France^ and England too in Queene^t bring- 
 Maries dayes with the Saints of God at their putting ^^^ ^^"^'^^ 
 to death, declaiming again ft them in their Sermons 
 to the people, and proclaiming that thefe perfecu- 
 tions even unto death vv^ere GoA?, juji judgetnents frofu 
 heaven upon thefe Heretickes. 
 
 CHAP. XXXVIII. 
 
 P^<^r^.T^Oubtleffe fuch fiery fpirits (as the Lord 2 Tim. 3. 
 jLJ lefus faid) are not of God : I pray fpeake^^* ^.^' , 
 
 1 r 11 r n-- / -r^ • 1 ^ /■ examined. 
 
 to the lecond place out 01 Timothy, 2. Epiji. 25. 26. 
 
 Truth. I acknowledge this inftrudiion to be meeke 
 and patient, &c. is properly an inftruftion to the Min- 
 ijlers of the Gofpel. Yet divers Arguments from 
 hence will truly and fairly be colledied, to manifeft 
 and evince how farre the civill Magijirate ought to 
 bee from dealing with the civill /word in fpirituall 
 cafes. 
 
 And firft (by the way) I defire to aske. What were 
 thefe unconverted Chrijiians in Crete, which the 
 Anfwerer compareth with the Satnaritanes, whom 
 Titus (faith he) as an Evangelijl was to feek to con- 
 vert ; and whether the Lord lefus have any fuch 
 Difciples and Followers, who yet are vifibly in an 
 unconverted efiate. O that it may pleafe the Father 
 
134 '^ke Bloudy Tenent. 
 
 of mercies, the Father of lights, to awaken and open 
 
 the eyes of all that feare before him, that they may 
 
 fee whether this be the Language of Canaan, or the 
 
 Language of Aflidod. 
 
 ^/l"^^^ What is an unconverted Chrijiian but in truth an 
 
 Anfwerer unconverted Convert ? that is in Englifh one unturned 
 
 meAneshy turned : unholy holy : Difciples or Followers oi lefus 
 
 vened^°" "°^ following of him : In a word, that is Chrijlians 
 
 Chriftian or anointed by Chrijl, Antichrijliatis not anointed 
 
 in Crete, vv^ith the Spirit of lefus Chriji. 
 
 The orig-63] Certaine it is, fuch they were not unto whom 
 
 ^Ch^-f ^^^ Spirit of GW gives that name, AB. 11. And 
 
 ^ians. indeed whither can this tend but to uphold the blaf- 
 
 phef?iy of fo many as fay they are lewes, that is, Chrif- 
 
 tians, but are not ? Rev. 2. But as they are not Chrif- 
 
 tians from Chriji, but from the Beaji and his PiBure, 
 
 fo their proper name from Antichrijl, is Antichrif- 
 
 tians. 
 
 The An- How fad yet and how true an evidence is this, that 
 
 werer yet ^j^^ foule of the Anfwerer (I fpeake not of his inward 
 
 in the un- ^ . _ ri-n-\ii 
 
 converted foule and pcrfou, but of his wormip) hath never yet 
 
 Churches heard the call of the Lord lefus, to come out from 
 
 fj^j ' thofe unconverted Churches, from that unconverted 
 
 Antichrifian Chrifian world, and fo from Antichrift 
 
 Belial, to feeke fellowfliip with Chriji lejus, and his 
 
 converted Chrijlians, Dijciples after the iirft patterne. 
 
 Godspeo- Againe, I obferve the hajle and light attention of 
 
 pie fleepy ^j^^ Anfwerer to thefe Scriptures (as commonly the 
 
 tcrs of fpirits of Gods children in matters of Chrijis Kingdome 
 
 Chrifts are vtvy Jleepy) for thefe perfons here fpoken of were 
 
 Cam ^^2.^^^ (^^ ^^ fpeakes) unconverted Chrijlians in Crete, 
 
 whom Titus as an Rvangeliji was to convert, but they 
 
'The Bloudy Tenent. 135 
 
 were fuch oppofites as Timothy (to whom Paul writes 
 this Letter at Ephejus) Ihould meet withall.' 
 
 CHAP. XXXIX. 
 
 .t is there in this ^ 
 othy alledged concerning the civill Magif- 
 
 Peace.\y\^t what is there in this Scripture of Tim- 
 
 tracy .^ 
 
 Truth. I arp-ue from this place of Timothy in par- ' ^°'"- H- 
 
 , ° ^ -^ ^ Patience 
 
 tlCUlar, thus. ^ _ and meek- 
 
 Firft, if the civill Magijlrates bee Chrijiians^ or neiFe re- 
 members of the Churchy able to prophejie in the ^'^^^'^'^ail'that"^ 
 of Chrijly then I fay as before, they are bound by this open 
 command of Chriji to fuffer oppolition to their doc- Chrifts 
 trine^ with meekenejje and gentlene[jl\ and to be fo farrCj-ies, 
 from ftriving to fubdue their oppofites with the civill 
 fwordy that they are bound with patience and tneek- 
 nejje to wait if God peradventure will pleafe to grant 
 repentance unto their oppofites. 
 
 So alfo it pleafeth the Anfwerer to acknowledge 
 in thefe words : 
 
 " It becomes not the Spirit of the Gofpel to con- 
 
 ' Cotton fays in regard to the points Bloody Tenent Waped, pp. jj. 78. He 
 
 made by Williams in this Chapter, " It however, defends the phrafe " uncon- 
 
 muft lye upon the Difcuflers credit, verted Chrillians," alleging in its behalf 
 
 whether I uled at all fuch a phrafe or the dodlrine that unconverted children 
 
 no: Sure I am, I cannot hitherto (after of Church-members are alfo members of 
 
 much feeking) find mine owne hand- the Church. " I have not yet learned, 
 
 written copy, which might cleare the (nor doe I thinke, I ever fhall) that the 
 
 miftake, both of Greet for Ephefus, and children of believing Parents borne in 
 
 unconverted Chrillians for unconverted the Church, are all of them Pagans, and 
 
 Perfons." " The Tranfcript, which with no Members of the Church: or that 
 
 much feeking, I found, hath it, inltead being Members of the Church (and fo 
 
 of unconverted Chrillians in Creete, un- holy) that they are all of them truly 
 
 converted Perfons in Ephefus.'''' The converted." p. 78. 
 
1 36 'The Bloiidy Tenent. 
 
 " vert Aliens to the Faith (fuch as the Samaritanes, 
 " and the unconverted Chrijlians in Crete) with Fire 
 *' and Brimjione. 
 
 Secondly, be they oppojitions within^ and Church 
 7nembers (as the Anfw^erer fpeakes) hQ.corc\Q fcandalous 
 in doBrine, (I fpeake not of [64] y^^W^^/j- againft the 
 civill State, which the civill Magijlrate ought to 
 punifli) it is the Lord onely (as this Scripture to Tim- 
 othy implyes) who is able to give them repentance, 
 and recover them out of Sathans fnare : to which 
 end alfo he hath appointed thofe holy and dreadfull 
 cenjures in his Church or Kingdome. True it is, the 
 The civill Sword may make (as once the Z^or^ complained, IJa. 
 may'^make ^'^') ^ whole Nation of Hypocrites : But to recover a 
 a Nation Soulc from Sathan by repentance, and to bring them 
 of Hypo- fj-om Antichriflian doBrine or worOnp, to the doBrine 
 
 cntes & . ^ . . . ■' . 
 
 Antichrif- or worjljip ChrijUan, in the leaft true internal! or 
 tians, but extemall fubmiffion, that only works the All-power- 
 ChriftJan f^^^ God, by the Jword of the Spirit in the hand of 
 
 his Spiritual! officers. 
 Won- What a moft wofull proofe hereof have the Nations 
 
 derfull Qf |.}^g Earth given in all Asres ? And to feeke no 
 
 changes of .- , , ° .„,".,. r r r 
 
 Religion lurther then our native boyle, withm a tew Icores 01 
 in Eng- yecres, how many wonderfuU changes in Reiigion hath 
 ^" ■ the who!e Kingdome made, according to the change of 
 
 the Governours thereof, in thefeverall Re Hgious -sshich. 
 
 they themfelves imbraced ! Henry the 7. linds and 
 
 leaves the kingdome abfolutely Popijlj. Henry the 8. 
 
 cafts it into a ?nou!d half Popijh halfe Protejiant. 
 
 Rdward the 6. brings forth an Edition all Protejiant. 
 
 (^leene Mary within few yeares defaceth Edwards 
 
 worke, and renders the Kingdome (after her Grand- 
 
The Bloudy Tenent. i 37 
 
 father Hen. 7. his pattern) all Popip. Maries fhort Englands 
 life and Religion ends together : and Elizabeth revi- L^nf oV" 
 veth her Brother Edwards Modell, all Proteftant : Religion. 
 And fome eminent Witnejjes of Gods Truth againfl 
 Antichriji, have enclined to believe, that before the 
 downfall of that Beajl, England muft once againe 
 bow down her faire Neck to his proud ufurping 
 yoake and foot. 
 
 Peace. It hath been Englands linfull (liame, to 
 fafhion & change their Garjnents and Religions with 
 wondrous eafe and lightnej/e, as a higher Power, a 
 jironger Sword hath prevailed ; after the ancient pat- 
 terne of Nebuchadnezzar s bowing the whole world 
 in one moft folemne uniformitie of worjhip to his 
 Golden Image, Dan. 3. 
 
 CHAP. XL. 
 
 BUt it hath been thought, or faid, Shall oppojitions 
 again 11: the Truth efcape unpunished ? will they 
 not prove mifchievous, &c. 
 
 Truth. I anfwer (as before) concerning the blindeThe mif- 
 Guides (in [65] cafe there be no Civill offence com- ^"^ °^ °P' 
 mitted) the Magijirates, & all men that by the mercy againft the 
 of God to themfelves difcerne the miferie of fuch Truth. 
 Oppofites, have caufe to lament and bewaile that tear- 
 full condition wherein fuch are entangled, to wit, in 
 the fnares & chains of Satan, with which they are 
 fo invincibly caught and held, that no power in 
 Heaven or Earth, but the Right hand of the Lord in 
 the meeke and gentle dilpenfmg of the Word of 
 Truth, can releafe and quit them. 
 18 
 
138 The Bioudy Tenent. 
 
 A differ- Thofc many falfe Chrifts (of whom the Lord Jefus 
 
 ence be- - - _ . . 
 
 'j"}^g forewarnes, Mat. 24.) have futably their falfe /todies, 
 true and faith^ fpirtt, Baptijffie, as the Lord Jefus, hath his 
 ^^ d^Ch"? ^^'^^ ^ody, faith, Jpirit, 6cc. Ephef. 4. correfpondent 
 tians. alfo are their weapons, and the fuccejfe, ilTue, or ope- 
 ration of them. A carnal! weapon or /word ol Jleele 
 may produce a carnall repentance, a (hew, an outfide, 
 an uniformitie through a State or Kingdome : But it 
 hath pleafed the Father to exalt the Lord Jefus only, 
 to be a Prince (armed with power and meanes fuffi- 
 cient) to give repentance to Ifrael, A6ts 5. 31. 
 The wor- Accordingly an unbelieving Soule being dead in 
 beHevine""^""^ (although he be changed from one worpip to 
 unregen- another, like a dead man (liifted into feverall changes 
 erate per- q^ apparell) cannot pleafe God, Heb. 11. and confe- 
 quently, whatever fuch an unbelieving & unregenerate 
 perfon ad:s in JVorfiip or Religion, it is but linne, 
 Rofn. 14. Preaching finne, praying (though without 
 beads or booke) finne ; breaking of bread, or Lords 
 fupper finne, yea as odious as the oblation of Swines 
 blood, a Dogs neck, or killing of a Man, Ifa. 66. 
 
 But Faith it is that gift which proceeds alone from 
 ^^\^^% the Father of Lights, Phil. i. 29. and till he pleafe 
 
 Per & mil- . '-' . - . 
 
 chiefe of to make his light arife and open the eyes ot blind 
 
 a civill finners, their foules fhall lie faft alleep (and the fafter. 
 
 Souk ^" ii^ t^^t ^ fword of fi:eele compells them to a worJJjip 
 
 matters, in hypocrifc) in the dungeons oi fpirituall darkneffe 
 
 ^^''^ , and Sathans jlavery. 
 
 makes the t i i i • 'ir r i i r ii 
 
 civill Mag Pcace. 1 adde, that a civtll Jword (as worull expe- 
 iftrate rience in all ages hath proved) is fo far from bring- 
 puU^y^of i"g ^^ helping forward an oppofite in Religion to 
 all thofe repentance, that Magijirates finne grievoufly againft 
 
T^he Bloudy Tenent. i 39 
 
 the ivorke of God and blood of Soules, by fuch pro- ^^/^l^ 
 ceedings. Becaufe as (commonly) the fuffrings of^^j^'g^^^g 
 falje and Antichrijiian Teachers harden their /^//oi^;- fupprefle. 
 ers, who being bhnd, by this meanes are occafioned jj^'^^^^'^^"' 
 to tumble into the ditch of Hell after their blind lead- [xwq Re- 
 ers^ with more inflamed zeale of lying confidence, ^'gio"' 
 So fecondly, violence and 2.fword oi Jleele begets fuch ^^J^^ ^^^_ 
 an imprejjion in the fufferers, [66J that certainly they nail weap- 
 conclude (as indeed that Relig-ion cannot be true°"^/° "P' 
 which needs luch injiriunents or violence to uphold it perfecu- 
 fo) that Perfecutors are far from foft and gentle com- tors beget 
 miferation of the blindneJJ'e of others. To this pur-^^^^j^^'^J^^' 
 pofe it pleafed the Father of Spirits^ of old, to con- their cruel 
 ftraine the Efnperour of Ro?ne, Antoninus Pius, to |'^ '" ^^^ 
 
 11 1 ^> r 1 • r> • r hearts of 
 
 write to all the uovernours or his Provinces to lor- ^he perfe- 
 beare to perfecute the Chrijiians, becaufe fuch dealing cuted. 
 muft needs be fo far from converting the Chri/lians p^^°^^^^^^ 
 from their way, that it rather begat in their mindes golden 
 an opinion of their crueltie, &c.' . ^'^• 
 
 CHAP. XLI. 
 
 Peace/ I ^He next Scripture againft fuch perfecution, ifa. 2. 4. 
 A is that of the Prophet, Ifa. 2. 4. together j^^'^- 4-3- 
 with Af/c. 4. 3. they (hall break their y^or^j- into co^ncern- 
 plough-jhares, and their y/>d'^r^j- into pruning- hookes,\r\gC\vr\i\s 
 
 • Eufebii Pamphili Ecc. Hi/}. Lib. iv. i : i8i. It is "now generally given up 
 
 cap. 13, Cantabrigia?, 1720; Juftini as fpurious." Milman, Hi/lory of Chrif- 
 
 Martyris Opc-ra,x.om. \, p. 100, Parifiis, tianity, ii : 158. "Any man moderately 
 
 1636. In The Bloody Tenent yet more acquainted with Roman hillory will fee 
 
 Bloody, p. 126, Williams quotes this at once from the llyle and tenor that it 
 
 edift " related by that praife-worthy is a clumfy forgery." George Long, 
 
 Mailer John Speade out of Eufebius." Thoughts of M. Aurelius Antoninus, page 
 
 It is alfo quoted in Milner, Church Hijl. 24. 
 
140 The Bloudy Tenent. 
 
 peaceable jj^. 1 1 . 9. There fhall none hurt or deftroy in all 
 
 difcuffed. ^^^ mouTitaine of my Holinejfe. 
 
 Unto which it pleafed Mr. Cotton to fay, "That 
 " thefe predictions doe onely (liew, firft, with what 
 " kinde of weapons he iliould fubdue the Nations to 
 " the obedience of ih^ faith of the Gofpell, not hy fire 
 ^^ 2inAfword, and weapons of /^<^r, but by the power 
 " of the Word and Spirit of God^ which, faith he, no 
 " man doubts of. 
 
 Mr. Cot- " Secondly, thofe prediBions of the Prophets (hew, 
 
 tons excel- « ^j^^^ the lueeke and peaceable temper will be of all 
 
 lent inter- ,.-',.. ^ _. 
 
 pretation " true convcrts to Chrijtianity ; not Lyons or Leopards, 
 of thofe "not cruell opprejfors nor malignant oppofers or biters 
 J^F ^' " one of another : but doth not forbid them to drive 
 
 cies 
 
 " ravenous wolves from th.Q Jheep-fold, and to reftraine 
 
 " them from devouring the Jljeep of Chrijl. 
 
 His doc- Truth. In this firft excellent and truly Chriftian 
 
 trine and jififwer, me thinks the Ajifwerer may heare a voyce 
 
 condemn- from Heavcn, Out of thine owne mouth will I judge 
 
 ed by that thee : For what can be faid more heavenly by the 
 
 tatkin'^^" to^^Z^^^ °^ Men and Angels, to (hew the heavenly tneek 
 
 temper of all the Souldiers of the Lambe of God, as 
 
 alfo to fet forth what are the Spiritiiall weapons and 
 
 ajnmunition of the holy war and battle of the Gofpell 
 
 and Kifigdome of ^Jefus Chriji, for the fubduing of the 
 
 Nations of the World unto him. 
 
 Peace. And yet out of the fame mouth (which 
 fhould not be, faith 'James) proceeds good and evill, 
 fweet and fowre ; for he addes : But this doth not 
 forbid them to drive ravenous wolves from the 
 67] llieepfold, and to reftraine them from devouring 
 the fheepe of Chrijl. 
 
T^he Bloudy Tenent. 141 
 
 Truth. In thefe words (according to the judgement 
 here maintained by him) he fights againft the former 
 truth (to wit, that hy fpirituall weapo?is Chrijl 'J ejus 
 will fubdue the Natiojis of the Earth to the obedicjice 
 of the Go/pel) for by driving away thefe Wolves hee 
 intends not onely the rejijiance and violence which the 
 Shepherds of Chrijl ought fpiritually to make, but the 
 civill rejijiance of the inateriall Swords, Staves Guns, 
 &c. Whence I argue, that fame power that forceth Spiritual! 
 the eviil (or Wolves) out, forceth the good (the^;^^]!^' 
 Sheepe) in ; for of the Jame or like things is the y^/z/t^ Wolves. 
 or like reafon ; as the fame arme oj^ fejh that with a 
 JlaJJe beats off a Wolfe, with a Kod and Hooke brings 
 in the Sheepe : the fame dog that affaulteth and tear- 
 eth the Wolfe, frighteth and forceth in ihejlraggling 
 Sheep. 
 
 CHAP. XLII. 
 
 Peace.\\yx. for the clearer opening of this myjlery, 
 \Jj I pray explicate that Scripture where the 
 Spirit oj^ God is pleafed to ufe this fimilitude of Wolves, 
 ABs 20. 29. out of which (keeping to the Allegory) ^'^•^o- 29 
 I fliall propofe thefe Quasries. °^^" 
 
 Firft, what Wolves were thefe Paul warnes of? 
 
 Truth. Anfw. Wolves literally he will not fay : 
 Nor fecondly, perfecutors of the Flock, fuch as the 
 Romafie Rmperours were, [or] Magiftrates under him. 
 
 Therefore (thirdly) fuch as brought other Religions Wh^i 
 and Worjhips, as the Spirit oj^ God opens it, verj] 30.^^^^°^^ 
 Such as amongft themfelves fliould fpeake perverje ^^^^^^ 
 things, as many Antichrijis did, and efpecially 7^/6^ Aa. 20. 29 
 
142 The Bloudy Tenent. 
 
 Antichrijl. And I aske whether or no fuch as may 
 hold forth other Worjhips or Religions^ (lewes^Turkes, 
 or Antic-hrijlians) may not be peaceable and quiet 
 SubjeB^s, loving and helpfull neighbours, faire and juft 
 dealers, true and loyall to iht civill govern?}ient ? It is 
 ' cleare they may from all Keafon and Experience in 
 many flourifliing Cities and Kingdomes of the World, 
 and fo offend not againfl: the civill State and Peace ; 
 nor incurre the punifhment of the civil!' /word, not- 
 withflanding that in fpirituall and myjlicall account 
 they are ravenous and greedy Wolves. 
 
 Peace. 2. I quaere to whom Paul gave this charge 
 to watch againft them, verf. 31, 
 
 68] Truth. They were not the Magijlrates of the 
 
 City of Ephefus, but the Elders or Minijlers of the 
 
 Church of Chrijl (his myfticall flock of (heepe) at 
 
 Ephefus : Vnto them was this charge of watching 
 
 given, and fo confequently of driving away thefe 
 
 Wolves. 
 
 Charges And however that many of thefe charges and 
 
 l^\^\l^Q^^ ^^hortations given by that One Shepherd Chriji lejus 
 
 of the to the Shepherds or Minijlers of Churches, be com- 
 
 fpirituall nionly attributed and directed (by the Anfwerer in 
 
 fafly ap- ' this difcourfc) to the civill Magijlrate ; yet I defire 
 
 plyed to in the feare and holy prefence of God it may bee 
 
 theMagif--j^ -^^^ into, whether in all the Will or Tedament 
 
 trates oi p. • ; i i r i ' ^ 
 
 the civill. of Chrijl there bee any fuch word of Chrijl by way 
 No word Qf comjnand, proinije, or example, countenancing the 
 to the Governors of the civill State to meddle with thefe 
 civill Mag Wolvcs, if in civill things peaceable and obedient. 
 f d V° Pence. Truly if this charge were given to the Mag- 
 flock, but iftrates at Ephejus, or any Magiflrates in the World, 
 
The Bloudy Tenent. 143 
 
 doubtlefle they muft bee able to difcerne and deter- ^o his Min 
 mine (out of their owne official abilities in thefe fpirit- (if t/ue) 
 uall Law queftions) who are fpirituall Sheep^ what is have fpirit 
 
 their /oo^, what their poifon, what their /'^^/'^-^^^"^'•^^ fij^ffiaen^ 
 who their Keepers, &c. So on the contrary who areagainil 
 Wolves, what their properties, their haunts, their ^P'^'tuall 
 ajfaidts, the manner of taking, &c. fpiritually : (and 
 this befide the care and rtudy of the Civill Lawes, 
 ^and the difcerning of his owne proper Civill Sheep, 
 obedient Sheepe, &c. as alfo wolvifh opprelfors, &c. 
 whom he is bound to punifli and fupprelfe) 
 
 Truth. I know that Civill Magiftrates (in fomeMagif- 
 places) have declined the name of Head of the^*^^^^^ *?^' 
 
 11 7 - /7- 7; T 1 1 cline the 
 
 Church, and Ecclejiajiicall Judge, yet can they not name of 
 with good confcience decline the name, if they doe^^^*^ 
 the ivorke, and performe the ojfice of determining and qj^^^^^j^^ 
 punidiing a meerly fpirituall Wolfe. and yet 
 
 They muft be fufficiently alfo able to judge in all PJ"^*^''^ , 
 fpirituall c2i\x(Q?,, and that with their owne, and not {hip or 
 with other mens eyes, (no more then they doe ingovem- 
 civill caufes) contv3.vy to the common pradiice of the '^^" * 
 Governours and Rulers of Civill States, who often 
 fet up that for a Religion or Worfip to God, which 
 the Clergie or Churchmen (as men fpeake) fhall in 
 their Confciences agree upon. 
 
 And if this be not fo, to wit, that Magijlrates muft 
 not be Spirituall Judges (as fome decline it in the 
 title. Supreme Head and Governour) why is Gallio 
 wont to be exclaimed againft for refufing to be a 
 ludge in fuch matters as concerned the lewijh worjhip 
 and Religion .^ How is he cenlured for a Prophane 
 perjon, without confcience, [69J &c. in that he would 
 
144 ^^^ Bloudy Tenent. 
 
 bee no Iiidge or Head? (for that is all one in point of 
 
 Government.) 
 
 The Eleft Peace. In the third place I qu^erie whether the 
 
 be* de-° Father who gave, and the Sonne who keepes the 
 
 voured. Sheepe, bee not greater then all ? Who can pluck 
 
 thefe Sheepe the FleB out of his hand, which anfwers 
 
 that common objed:ion of that danger of devouring, 
 
 although there were no other weapons in the world 
 
 appointed by the Lord Jefus. But 
 
 CHAP. XLIII. 
 
 Chrifl TT^Ourthly, I ask. Were not thefe Elders or Minijlers 
 J^ii^^ ["f". 1? of the Church of Ephefus fufficiently furnifhed 
 
 nilhetn nis , . . 
 
 Shepherds from the Lord Icfus to drive away thefe myflicall and 
 with pow-fpirituall Wolves ? 
 
 dent to Truth. True it is, againft the inhumane and uncivill 
 
 drive away violence of Pcrfecutors, they were not, nor are Gods 
 
 Wolves, children able and provided : but to relift, drive away, 
 
 expell, and kill fpirituall & myfticall Wolves by the 
 
 word oi the Lord, none are fit to be Chrifts Shepherds 
 
 Tit. I. 9. who are not able, Tit. i. 9. 10. 11. The Bijhop or 
 
 10, open- Qci^gyj^gf niufl: be able by found doBrine both to exhort 
 
 and to convince the Gainfayers : which Gainfayers 
 
 to be by him convinced, that is, overcome or fubdued 
 
 (though it may be in themfelves ever obftinate) they 
 
 were I fay as greedy Wolves in Crete, as any could be 
 
 at Ephejus : for fo faith Paul verf. 10. they were 
 
 unruly and vaine talkers, deceivers, whofe mouthes 
 
 muft bee flopped, who fubverted whole houfes ; and 
 
 yet Titus (and every ordinary Shepherd of a ilocke 
 
 of Chriji) had ability futficient to defend the flock 
 
The Bloudy Tenent. 145 
 
 from fpirituall and myfticall wolves without the helpe 
 of the Civill Magiftrate. 
 
 Peace. In this refpedl therefore me thinks we may 
 fitly alkide to that excellent anfvver of lob to Bildad 
 the Shuhite, lob 26. How half thou helped him thatJob-26. 1, 
 is without power ? How laveft thou the artfie that 
 hath no ftrengh ? How haft thou counfelled him 
 that hath no wifedofiie? how haft thou plentifully 
 declared the thing as it is ? 
 
 5. Laftly, I ask, whether (as men deale with Wolves) 
 thefe icolves at Ephefus were intended hy Paul to be 
 killed, their braines da(ht out with ftones, ftaves, hal- 
 berts, guns, &c. in the hands of the Elders of Ephe- 
 fus, &c ? 
 
 T?'utlj. Doubtlelfe (comparing fpirituall things 
 with fpirituall) [70] all fuch myfticall wolves muft 
 fpiritually and myftically fo be flain. And the JVit- 
 nejjes of Truth, Revel. 1 1. fpeake fire, and kill all that 
 hurt them, by that y^"fr/> Word of God, and that two- 
 edged yic'^r^ in their hand, Pfal. 149. 
 
 But oh what ftreames of the blood oi Saints have Unmerci- 
 been and muft be flied (untill the Lambe have obtained full and 
 the Vidorie, Revel. 17.) by this unmercifull (and injQ^j.jJ^g 
 the ftate of the New Tejlament, when the Church is 
 fpread all the World over) moft bloody doBrine, \'yl. 
 The wolves (Hereticks) are to be driven away, their 
 braines knockt out and kilTd, the poore ftieepe to be 
 preferved for whom Chrift died, &c. 
 
 Is not this to take Chriji Jefus, and make him a 
 
 temporall Khig by force? yoh?i 6. 15. Is not this 
 
 to make his Kingdome of this world, to fet up a civill 
 
 and temporall IJ'rael, to bound out new Earthly holy 
 
 19 
 
146 T^he Bloudy Tenent. 
 
 Lands of Canaan^ yea and to fet up a SpaniJJj Inqui- 
 Jition in all parts of the World, to the fpeedy deftruc- 
 tion of thoufands, yea of millions of Soules, and the 
 fruftrating of the fweet end of the comming of the 
 Lord lefus, to wit, to fave tnens Joules (and to that 
 end not to deftroy their bodies) by his own blood ? 
 
 CHAP. XLIV. 
 
 John 6. 15 Peace/ I ^He next Scripture produced againft fuch 
 ^ j°[.' °' X Perfecution, is 2 Cor. i o. 4, The weapofis 
 
 cuffed. of our warfare are not car nail, but mighty through 
 God to the pulling down of ftrong holds, cafting 
 down imaginations, and every high thing that exalteth 
 it felfe againft the knowledge of God, and bringing into 
 captivity every thought to the obedience oi Chrijl, and 
 having in a readinelfe to avenge all difobedience, &c. 
 Unto which it is anfwered, "When Paul faith, 
 " The weapons of our warfare are not carnall, but 
 ^^ fpirituall : he denieth not a^'/// weapons of Jujlice 
 "to the civill Magijlrate, Rom. 13. but only to 
 " Church-officers : and yet the weapons of Church 
 " officers he acknowledgeth to be fuch, as though they 
 ^^hefpirituall, yet are ready to take vengeance on all 
 ^^difobedience, 2 Cor. 10. 6. which hath reference, 
 " amongfl: other Ordinances, to the cenfures of the 
 " Church "SLg-Siini^ fcandalous offenders. 
 
 'Truth. I acknowledge that herein the Spirit of 
 G(9^ denieth not [71] civill weapons oi jufice to the 
 Civill Magijlrate, which the Scripture he quotes, Rom. 
 13. abundantly teftihe. 
 
 Yet withall I muft aske, why he here affirmeth 
 
T'he Bloiidy Tenent. 147 
 
 the Apoftle denies not civill weapons of Juftice to the 
 civill Magijirate? of which there is no queftion, 
 unleiTe that (according to his fcope of proving ^cr/t^- 
 cution for confcience) he intends withall, that the 
 Apojile denies not civill weapons oi juJUce to the Civill 
 Magijirate in Spirituall and Religious caufes : The 
 contrary whereunto (the Lord affifting) I fliall evince, 
 both from this very Scripture, and his owne obferva- 
 tion, and laftly by that 13 of the Romanes, by him- 
 felfe quoted. 
 
 Firlt then from this Scripture and his owne Obfer- 
 lation : The weapons of Church officers (faith he) are 
 fuch, which though they be fpirituall, are ready to 
 take vengeance on all dijobedience ; which hath refer- 
 ence (faith he) amongft other Ordinances, to the 
 Cenfures of the Church againif fcandalous offenders. 
 
 I hence obferve, that there being in this Scripture '^^^ '^^^- 
 held forth a two-fold ftate, a Civill Jlate and a Spirit- ^^^ ^^^-^^ 
 uall, Civill ojficers ^iuA Jpirituall^ civill weapons and&fpiritu- 
 Jpirituall weapons^ civill vengeance 2.wA punijl:)ment , and^ citate. 
 a fpirituall vengeance and pufiiflj?nent : although the^^^'^^ 
 
 ■• ^ wc3Dons 
 
 spirit fpeakes not here exprefly of Civill Magijlrates mo[\ im. 
 and their civill weapons^ yet thefe States being of dif- proper in 
 ferent Natures and Confiderations, as far differins: as P"'"'^'^ 
 
 . . , , . . o caules : 
 
 Spirit from Flejh^ I firft obferve, that Civill weapons My extm. 
 are moft improper and unfitting in matters of thePj'^^^^y 
 Spirituall Jlate and kingdojue^ though in the Civill \[^^^ 2 
 Jlate molf proper and futable. Cor. 10.4. 
 
148 The Bloudy Tenent. 
 
 CHAP. XLV. 
 
 FOr (to keepe to the Jimilitude which the Spirit 
 ufeth, for instance) To batter downe '^Jlrong hold, 
 high "wall, fi'^t-, tower or cajtle, men bring not a firft 
 and fecond Admonition, and after obftinacie, Excom- 
 munication, which are fpirituall weapons concerning 
 them that be in the Church : nor exhortation to Repent 
 and be bapti'zed, to beleeve in the Lord Jefus, &c. 
 which are proper weapons to them that be without, 
 &c. But to take a jirong hold, men bring Canons, 
 Culver ins, Saker,' Bullets, Powder, Mujquets, Swords, 
 Pikes, &c. and thefe to this end are weapons effed:- 
 uall and proportionable. 
 Spiritual! 72] On the Other fide, to batter downe Idolatry, falfe 
 ^?^°fffA 'VDorJljip, herejie, fchifnie, hlindjiejje, hardnejj}, out of 
 uall in the Joule and Jpirit, it is vaine, improper, and unfu- 
 fpirituall table to bring thofe weapons which are ufed by per- 
 Q2i^{l'i fecutors,Jlocks, whips, prijons, f words, gibbets, Jlakes, 
 &c. (where thefe feem to prevaile with fome Cities 
 or Kingdomes, a ftronger force fets up againe, what 
 a weaker pull'd downe) but againfl thefe fpirituall 
 Jirong holds in the foules of men, Spirituall Artillery 
 and weapons are proper, which are mighty through 
 God to fubdue and bring under the very thought to 
 obedience, or elfe to binde faft the foule with chaines 
 of darknejj'e, and locke it up in the prijon of unbeleefe 
 and hardnefie to eternity. 
 
 ' "(i) The peregrine hawk. Harrifon tlic wciglit of the Sakcr was 
 
 (2) A piece of ordnance of three 1500 lbs." J. O. Halliwell, DiSlionary 
 
 inches and a half bore, weight of fhot of Archaic and Provincial Words. 2: 702. 
 five pounds and a half. According to 
 
The Bloudy Tenent. 149 
 
 2. I obferve that as chnll weapons are improper in C'^'" 
 this bufinelle, and never able to effecH: ought in theJ,^oj'^o°"y 
 Joule: So (although they were proper, yet) they are improper, 
 unnecclTary, for it'^ as the Spirit here laith (and the^''//'""''' 
 
 dl J^ , . . f . ^ ceilarv in 
 
 Anjwcrer gv^.nis) Jpirituall weapons in the hand oripirhiiall 
 Church officers are able and ready to take vefigeance ^'^^^^'^s- 
 on all diiobedience, that is a/?/e and mighty, futhcient 
 and ready for the Lords worke either to Jave the 
 foule, or to /'/// the foule of whomfoever, be the party 
 or parties oppolite, in which refpe(5t I may againe 
 remember that fpeech of Jo/^, How haft thou helped 
 him that hath no power ? Jo/} 26. 
 
 Peace. Offer this (as Malachic once fpake) to the No carth- 
 Governours the Kings of the Earth, when they befiege, l^ ^^^^f_ 
 beleagure, and ailault great Cities, Caftles, Forts, &c.crnours 
 fliouki any fubjed: pretending his fervice bring ftorej^'" Jj^ '° 
 oi pins, Jiicks, Jirawes, bulriijhes, to beat and batter ^^ pre. 
 dovjwQ Jiofie walls, mighty Bulwarkes, what might tend to 
 his expe(^ation and reward be, but at lealf the cen- ^^^^ ^J 
 fure of a man diftradl, befide himfelfe ? &c. Kings. 
 
 Truth. What fliall we then conceive of His dif- 
 pleafure, (who is the chiefe or Prince of the Kings ot 
 the earth, and rides upon the Word of Truth and 
 meekneffe, which is that white Horfe, Rev. 6. and Rev. 
 19. with His holy witnejfes the white Troopers upon Pfal. 45. 
 white horfes) when to His helpe and aid men bring -procTpcrl! 
 and adde fuch unneceffary, improper and weake muni- 
 tion ? 
 
 Will the Z/Or^ ytyz/j- (did He ever in His ownespirituall 
 Perfon practice, or did he appoint to) joyne to His^"^"^""'- 
 Breajl plate of Right eoiifnejfe, the breajl plate oi iron^^{^ (^ 
 2indjieele? to the Helmet oi right eoujhej/e and y^/i;^- applied 
 
150 T^he Bloudy Tenent. 
 
 Material! ({qjj in Chrijl^ an helmet and creft of iron, brajfe, or 
 
 uall ArtU-V^^^^j ^ target of wood to His fliield of Faith ? [to] 
 
 lery unfit- His two edged fword comming forth of the mouth of 
 
 ly joyned y^/^^j- [\^q materiall fword. the worke of Smiths 
 
 73] and Cutlers ? or a girdle of fhooes leather to the 
 
 girdle of truth, &c. Excellently fit and proper is 
 
 An alarmethat alarme and item, Pfal. 2. Be wife therefore O ye 
 
 to civill Ki?igs (efpecially thofe ten Horns, Rev. 17.) who 
 
 Rulers '^ under pretence of fighting for Chrijt J ejus give their 
 
 power to the Beajl againft Him, and he warned ye 
 
 Judges of the Earth : Kijfe the Son, that is wiihjub- 
 
 jeBion and affeBion, acknowledge Him only the King 
 
 and "Judge o^ Joules (in that power bequeathed to His 
 
 MiniJIers and Churches) left if His wrath be kindled, 
 
 yea but a little, then blejjed 2iVQ they that truji in Him. 
 
 CHAP. XLVI. 
 
 Concern- Peace."^^ Ow in the fecond place concerning that 
 ^"8 J^?^^ 1^ Scripture, Ro?n. 13. which it pleafeth the 
 
 X^^^^Q^Q^ Anfwerer to quote, and himfelfe, and fo many excel- 
 in fpirit- lent fervants of God have infifted upon to prove fuch 
 ^^^^^^^^^ perjecution for Confcience \ how have both he and 
 they wrejied this Scripture (not as Peter writes of the 
 wicked, to their eternall, yet) to their owne and others 
 tejnpora/l deJiruBion by Civill wars and combujiions in 
 the world ? 
 
 My humble requeft therefore is to the Father of 
 Lights, to fend out the bright beames of the Sun of 
 RighteouJheJJe, and to fcatter the mift which that old 
 Jerpent, the great jugler Sathan, hath raifed about 
 this holy Scripture, and my requeft to you (divine 
 
The Bloudy Tenejit. 
 
 I CI 
 
 Truth) is for your care and paines to inlighten and 
 cleare this Scripture. 
 
 Truth. Firft then upon the ferious exaftiination of^o"^- '3- 
 this whole Scripture it will appeare that from the^Q^^^^^'al] 
 ninth verfe of 12 Chap, to the end of this whole i3ofrpirit- 
 Chap. the Spirit handles the duties of the Saints in".^'!,?'"^ 
 the carefull obfervation of the fecond Table in their faires. 
 civil converfation, or walking towards men, and fpeaks 
 not at all of any point or matter of the iirfl Table 
 concerning the Kingdome of the Lord Jefus. 
 
 For, having in the whole Epiftle handled that 
 great point of free yiiJiiJicatio?i by the free Grace of 
 God in Chriji, in the beginning of the 12 Chap, he 
 exhorts the Beleevers to give and dedicate themfelves 
 unto the Lord both \n Joule and body, and unto the 9 
 verfe of the i 2 Chap, he exprelfely mentioneth their 
 converfation in the Kingdotne or Body of Chrijl 'Jefus, 
 together with the feverall Officers thereof. 
 
 And from the 9 ver. to the end of the i 3 he plainly 
 difcourfeth of [74] their civill converfation, and walk- 
 ing, one toward another, and with all men, from 
 whence he hath faire occafion to fpeake largely con-Thefcope 
 cerning their fubjecflion to Magijtrates in the 13°^ °™* 
 Chap. 
 
 Hence it is that verfe 7 of this 1 3 Chap. PaulLoy^ to 
 exhorts to performance of love to all men {MaQ-i/-^^^'^}^^, 
 
 K * -^ dutvortnc 
 
 trates and fuhjeBs) verfe 7. 8. Render therefore to all whole 
 their due, tribute to whom tribute is due, cuJio?ne to Second 
 whom cujiome,feare to ^\\ovc\ feare, honour to whom ^ ^' 
 honour. Owe nothing to any man, but to love one 
 another, for he that loveth another hath fulfilled the 
 Law. 
 
152 The Bloudy Tenent. 
 
 How love If any man doubt (as the Papifts fpeak) whether a 
 the Law ^^" "^^y perfedily fulfill the Law ; every man of 
 found judgement is ready to anfwer him that thefe 
 words [He that loveth hath fulfilled the Law\ con- 
 cerneth not the whole Law in the firfi: Table, that 
 is the worfljip and Kiiigdome of God in Chrifi. 
 
 Secondly, That the Apoftle fpeaks not here of per- 
 fed: obfervation of the fecond Table without failing 
 in word or ad: toward men, but layes open the fumme 
 and fubftance of the Law^ which is love^ and that 
 he that walkes by the rule of love toward all men 
 (^Magijlrates and fiubjeBs) he hath rightly attained 
 unto what the Law aimes at, and fo in Evangelicall 
 obedience fulfills and keeps the Law. 
 
 Hence therefore againe in the 9 verfe having dif- 
 courfed of the 5 Command in this point of ^uperi- 
 ours^ he makes all the reft of the Commandements 
 of the fecond Table, which concerne our walking 
 with man (viz. Thou Jh alt not kill ^ Thou Jl:) alt not com- 
 mit adultery^ Thou Jh alt not fie ale. Thou JIj alt not be are 
 falfie witnefie. Thou Jhalt not covet : and if there be 
 any other Commandement, to be briefly comprehen- 
 ded in this faying, namely. Thou Jljalt love thy neigh- 
 bour as thy fie If e. 
 
 And verfe 10 Love worketh no ill to his neighbour, 
 therefore love is the fulfilling of the Law, that is (as 
 before) the Law concerning our civill converfiation 
 toward All men, Magifirates or Governours, and 
 fellow-fubje(5ts of all conditions. 
 
 ' The brackets are in the original text. 
 
The Bloudy Tenent. _ 153 
 
 CHAP. XLVII. 
 
 Peace. \ Lthough the Scripture is fufficient to make^o.'"- '3 
 ±\. the ??iafi of God perfeBy and the foole 'wife^^l^^^' 
 \.o falvation^ and our faith in GodwiW^ be only founded even by 
 upon the Rocke Chriji, and not upon \ys\ they^//<'/ofj^^"^ ^^^^ 
 m^ns judgef?ients and opinions: Yet as P^z^/ alledgeth fecution 
 ih.Q judgement and fayings oi unbeleevers for their con-^°^ con- 
 viBion out of their owne tenets and grants : So I pray '^'^"'^^• 
 you to fet downe the words of one or two (not unbe- 
 leevers in their perfons^ but excellent and pretious 
 fervants and witnejfes of God in their times, whofe 
 names are fweet and pretious to all that feare God) 
 who although their judgement ran in the com?non 
 Jireanie^ viz. That Magijirates were keepers of the 2 
 Tables, dejendors of the Faith again ft Heretic ks, and 
 notwithftanding what ever they have written for 
 defence of their judgements, yet the light of truth fo 
 evidently (hined upon their Joules in this Scripture, 
 that they abfolutely denied the 1 3 of the Rofnanes to 
 concerne any matter of the hrft Table. 
 
 Truth. Firft, I (hall produce that excellent fervant Calvins 
 of God, Calvin, who upon this i -3 to the Rofnanes^c^^"^^^"^^ 
 
 n- t IT • n 1 • -i-i °^ Rom. 
 
 writes ;' Tota autem hcec aijputatio ejt de ctvilwus pra- 13. 
 feBuris : It agfrujira inde Jdcrilegatn Juatn tyranni- 
 dem Jlabilire ?noliuntur qui Domifiatwn in conjcietitias 
 exerceant : But (faith he) this whole difcourfe con- 
 cerneth civill Magijirates, and therefore in vaine doe 
 they who exercife power over conjciences, goe about 
 from this place to eftablifti xh.Qiv jdcrilegious tyranny. 
 
 ' Johannis Calvini Commentarii, edit. A. Tholuck, v: 200. 
 20 
 
154 ^ke Bloudy Tenent. 
 
 Peace. I know how far mofl: men (and efpecially 
 
 the fheep of lefus will flie from the thought of exer- 
 
 cifing tyranny over confcience) that happily they will 
 
 difclaime the dealing of all with 7nens confciences : 
 
 Yet if the Adis and Statutes which are made by them 
 
 concerning the worfhip of God be attended to ; their 
 
 profeffion {and that out of zeale according to the 
 
 patterne of that ceremoniall and figurative ftate of 
 
 Godspeo-//>-^^/^ to fuffer no other Religion nor worfhip in 
 
 to^be°^^ their Territories, but one ; their profejjioii and praSiice 
 
 found, yet to defend their Faith from reproach and blafphemy 
 
 proved q£ Jj^reticks by Civill weapons, and all that from this 
 
 tors.^"^" very i 3 of the Romanes ; I fay if thefe particulars and 
 
 others be with feare and trembling in the prefence 
 
 of the moil High examined ; the wonderfull deceit 
 
 of their owne hearts fliall appeare unto them, and 
 
 how guilty they will appeare to be of wrefting this 
 
 Scripture before the Tribunall of the mofl High. 
 
 Truth, Again Calvin fpeaking concerning fulfilling 
 of the Law by love, writes thus on the fame place :' 
 Sed Paulus in totatn Legetn non refpicit, tantum de offi- 
 ciis loquitur, quce nobis erga proximu defudndajitur alege : 
 That is, Paul hath not refped: unto the whole Law, 
 he fpeaks [76] only of thofe duties which the Law 
 commands towards our neighbours, and it is manifeft, 
 that in this place by our neighbours hee meanes high 
 and low, Magijlrates and JiibjeBs, unto whom we 
 ought to walke by the rule oi love, paying unto every 
 one their due. 
 
 Again e, Cater urn Paulus hie tantum meminit Jecunde 
 'Tabula quid de ea tantwn erat quajlio r But Paul here 
 
 ■ Commentarii, v : 20 1 . ^ Commentarii, v : 201. 
 
The Bloudy Tenent. 155 
 
 only mentioneth the fecond Table, becaufe the quef- 
 tion was only concerning that. 
 
 And againe, ^lod aute??j repetit co^nplementiim legis Cahjn^ 
 eJJ'e dileclmiem, intcllige (ut prius) de ea legis parte ^z<^<5^that^the ' 
 hominum focietatem JpeBat : Prior enim legis tabula firil Table 
 qua ejl de cultu Dei minifue hie attingitur :^ But in ^""^5,''": 
 that he repeateth that lo'^ce is the fulfilling of the Law, worniip,is 
 underhand as before, that he fpeakes of that part ofn"t J^^rein 
 the Law which refped:s huma?te fociety ; for the fi^'ft touched^ 
 Table of the Law which concerneth the Worfliip of 
 God is not in the leaft manner here touched. 
 
 After Cahifi, his fuccelfour in Geneva that holy and Bez^mpon 
 learned Beza upon the word \li^axe</'o.Aai>iTac, if there be^""^- '3- 
 any other Commandement it is fummed up in this, 
 Thou Oialt love thy neighbour as xhy J'elfe, writes thus: 
 Tata lex nihil aliud qucim amor em Dei & proximi prce- 
 cipit, Jed tamen cum Apojlolus hoc loco de mut nis hom- 
 inum ojpciis dijferat, legis vocabulu?n ad Jecu?ida?n Tab- 
 ulam rejiringendane puto.^ 
 
 The whole Law (faith he) commands nothing elfe 
 but the love of God, and yet neverthelelfe fince the 
 Apojlle in this place difcourfeth of the duties of men 
 one toivard another, I thinke this terme law ought 
 to be reftrained to the fecond Table. 
 
 CHAP. XLVIII. 
 
 Peace.T Pray now proceed to the fecond Argument 
 
 X from this Scripture againft the ufe of civill 
 
 weapons in matters of Religion and fpirituall worfliip. 
 
 ' Commentarii, v: 202. 2 Bczse, Nov. Tell, in loco, edit. Lon- 
 
 dini, 1585. (Underhill.) 
 
156 T^he Bloudy Tenent. 
 
 Truth. The Spirit of God here commands fubjec- 
 tion and obedience to higher Powers, even to the 
 Komane Emperours and all fubordinate Magijirates ; 
 and yet the Emperours and Governours under them 
 were ftrangers from the life of God in Chrift, yea 
 moft averfe and oppojite, yea cruell and bloody Perfe- 
 cutors of the name and Followers of yif/z/j- ; and yet 
 unto thefe is this JubjeBion and obedience [77] com- 
 manded. Now true it is, that as the civill Magijitrate 
 is apt not to content himfelfe with the ?najejiy of an 
 earthly Throne, Crowne, Sword, Scepter, but to feat him- 
 felfe in the Throne of David in the Church : So Gods 
 people (and it may be in Pauls time) conlidering their 
 high and glorious prefer?nent and priviledges by Jejus 
 Chriji, were apt to be much tempted to defpife Civill 
 Governours, efpecially fuch as were ignorant of the 
 Son of God, and perfecuted him in his fervants. 
 Paul Now then I argue, if the Apojlle fhould have com- 
 
 to the Ro- iTianded i\nsJubjeBiofi unto the Roniane Emperours and 
 mane Gov Ro?nane MagiJlratcs in fpirituall caufes, as to defend 
 ^•"""^ ^° the truth which they were no way able to difcerne, but 
 truth, ixndp^^fecuted, (and upon truft from others no Magiftrate 
 to punifh (not perfwaded in his owne co?iJcie?ice) is to take it.) 
 eretic s. q^ ^j^^ ^^ punifh Hereticks, whom then alfo they 
 muft difcerne ^nd judge, or elfe condemne them as the 
 yewes would have Pilate condemne the Lord fefus 
 upon the Jente?ice of others, I fay if Paul lliould have 
 (in this Scripture) put this worke upon thefe Romane 
 Governours, and commanded the Churches of Chriji 
 to have yeelded fubjeBion in any fuch matters, he 
 muft (in the judgement of all men) have put out the 
 eye of Faith and Reafon and Senfe at once. 
 
The Bloudy Tenent. i ^j 
 
 CHAP. XLIX. 
 
 Peace.^T is faid by fome, Why then did P^u/ him- 
 A felfe, yf^. 25. appeale to Cajar, unlelfe that 
 Ccefar (though he was not, yet) he ought to have 
 beene a fit "Judge in fuch matters ? 
 
 Truth. I anfwer, if Paul in this Appeale to Ccefar, P'^"^^ 
 had referred and fubmitted fnnply and properly the c^/J;- an: 
 caufe oi Chriji, his Minijlry and Mhiijlration to the cuffed. 
 Rofnafie Kmperours Tribunal], knowing him to be an 
 Idolatrous Jlr anger from the /rz/<^ Gc><'/, and a Zy/^«-like If P^/^/ 
 bloody perfecutor of the Lord lejus, the Lambe of GW, ^^ ^P' 
 I fay let it be confidered whether or no he had com- Cafar in 
 mitted thefe 5. Evils. fpirituall 
 
 The iirft againft the dimmeft light of Peafon in had com-^ 
 appealing to darhiejfe to judge light, to u7irigljteouJ- min^d 5. 
 nejfe to judge righteou/hejje, the Jpiritually bliiide, to^^'^^- 
 judge and end the controverlie concerning heavenly 
 colours. 
 
 Secondly, again ft the caufe of Religion, which if 
 condemned by every inferiour Idolater, muft needs bee 
 condemned by the Ccvjars themfelves, who (Nabu- 
 chadfie-zzar-\\\^Q) fet up their State-i?nages or [78J Re- 
 ligions, commanding the Worlds uniformity of worjhip 
 to them. 
 
 Thirdly, againft the holy State and Calling of the 
 Chrijtians themfelves, who (by virtue of their fubjec- 
 tion to Chrif) even the leaft of them are in fpirituall 
 things above the higheft Potentates or Efnperours in 
 the world, who continue in enmity againft, or in an 
 ignorant naturall ftate without Chriji fefus. This 
 honour or high exaltation above all his Holy o?ies, to 
 
158 The Bloudy Tenent. 
 
 binde (not literally but fpiritually) their Kings in 
 Chaines, and their Nobles in Linkes of Iron, Pfal. 49. 
 Fourthly, againft his owne Callings ApoJileJJjip, or 
 office of Miiiijlery^ unto which Cct'Jar himfelfe and 
 all Potentates (in fpirituall and foule matters) ought to 
 have fubmitted : and unto which in controverlies of 
 Chrijis Church and Kingdome^ Ca^Jar himfelf ought 
 to have appealed, the Church of God being built upon 
 the foundation of the Apojlles and Prophets, Ephef. 
 2. 20. 
 Empe- ^nj therefore in cafe that any of the Pomane Gov- 
 
 them- ernoursy or the Efjiperour himfelfe had beene hum- 
 felves, if bled and converted to Chrijlianity, by the preaching 
 f'b"ft ^"^ of Chriji, were not they themfelves bound to fubjed: 
 the Apof- themfelves unto the power of the Lord lefus in the 
 ties and hands of the Apoftles and Churches, and might not 
 in fbiritr. ^^^ Apoftlcs and Churches have refufed to have bap- 
 all things, tized or waflied them into the profeffion of Chriji 
 lefus, upon the apprehenfion of their unworthineffe? 
 Or if received into Chrijiian Fellowjlnp, were they 
 not to ftand at the Bar of the Lord lefus in the Church, 
 concerning either their opinions or praBices, were they 
 not to be cafl: out and delivered unto Sathan by the 
 power of the Lord lefus, if after once and twice adtno- 
 nition they perlift obflinate, as faithfully and impar- 
 tially, as if they were the meanefh in the Empire : 
 Yea, although the Apoftles, the Churches, the Elders 
 or Governours thereof were poore and meane defpifed 
 perfons in civill refpefts, and were themfelves bound 
 to yeeld all faithfull and loyall obedience to fuch Emp- 
 erours and Governours in Civill things. 
 
 Were they not (if Chrijiians) bound themfelves to 
 
The Bloudy Tenent. 1 5 9 
 
 have fubmitted to thofe fpirituall decrees of the Apof- 
 tles and Elders, as well as the loweft and meaneft 
 members o'i Cbrijl^ AB. \6? And if lb, how (hould 
 Paul appeale in fpiritiuill things to Cajar, or write 
 to the Churches of I ejus to fubmit in Chrijiiau or 
 Spirituall matters ? 
 
 Fifthly, if Paul had appealed to Cwjar in fpirituall 
 refped:s, hee [79] had greatly prophaned the holy 
 name of God in holy things, in fo improper and vaine 
 2. projlitutioji oi fpirituall things \.o carnall and nat- 
 ural] judgements, which are not able to comprehend 
 fpirituall matters, which are alone fpiritually dif- 
 cerned, i Cor. 2. 
 
 And yet Ccifar (as a civill fupreme Magijirate) Lawfull 
 ought to defend Paul from Civill violence, and fa?i- fn ^^viH 
 derous accifatio?is about [edition, mutiny, civill difobe- things to 
 dience, &c. And in that (tn^Q who doubts but GWj-f'^'ll- 
 
 , JVIagil- 
 
 people may appeale to the Romane Ccfar, an Egyp- trates. 
 tian Pharaoh, a Philiftian Abimelecke, an Affyrian 
 Nahuchadnezzar, the great Mogol, Prefer lohn, the 
 great Turke, or an Indian Sac him ? 
 
 CHAP. L. 
 
 Peace.\T^TY{\ch. is the third Argument againft 
 V V the civill Magif rates power \v\ fpirit- 
 uall and foule matters out of this Scripture, Pom. i 3 ? 
 Truth. I difpute from the nature of the Magif- 
 trates weapons, verf 4. He hath ay^or^ (which hee 
 beares not in vaine) delivered to him, as I acknowl- 
 edge from Gods appoifitmefit in the free confent and 
 choice oi xh^fubjeds for common good. 
 
i6o The Bloudy Tenent. 
 
 We muft diftinguifli oi fwords. 
 Foure We jfinde foure forts oi f words mentioned in the 
 
 fwordf ^^'^ Tejiament. 
 
 mentioned Firft, tht/wordoi perfecuttou, which Herod {)iVQtch.QA 
 
 j^ ^^^ forth againft Ia?}ies, AB. i 2. 
 
 tament. Secondly, th^fword of Gods Spirit, expreily faid to 
 
 be the Word of God, Ephef. 6. \ J word of two edges 
 caried in the mouth of ChriJI, Rev. i. which is of 
 ftrong and mighty operation, piercing betweene the 
 bones and the marrow, betweene the Joule and the 
 fpirit, Heb. 4. 
 
 Thirdly, the great [word of War and Deftru(5lion, 
 given to him that rides that terrible Ked Horfe of 
 War, fo that he takes Peace from the Earth, and 
 men kill one another, as is moft lamentably true in the 
 Jlaughter of fo many hundred thoufand foules within 
 thefe few yeares in feverall parts of Europe, our owne 
 and others. 
 
 None of thefe 3 fwords are intended in this Scrip- 
 ture : 
 
 TheCivill Therefore, fourthly, there is a Civill /word, called 
 ^^^ ' the Sword of Civill jujlice ; which being of a mate- 
 riall civill nature, for the defence of Perfons, Eftates, 
 Fa?nilies, Liberties of a City or Civill State, and the 
 fupprejpng of uncivill or injurious perfons or ad:ions 
 by fuch civill punijhment. It cannot according to its 
 utmoft reach and capacitie [80] (now under Chriji, 
 when all Nations are meerly civill, without any fuch 
 typicall holy refped; upon them, as was upon Ifrael 
 a Nationall Church) I fay, cannot extend io fpirituall 
 and Soul-caufes, Spirituall and %ow\^ punijhment, which 
 belongs to that fpirituall fword with two edges, the 
 
The Bloudy Tenent. i6i 
 
 Joule -piercing (in fouk-faving or foule -killing) the 
 Word of God. 
 
 CHAP. LII. 
 
 Truth. \ Fourth Argument from this Scripture I Tribute, 
 
 ±\. take in the 6. verfe, from Tribute^ '^^{/^<'^^^^»&c,meerly 
 Gfr. which is a meerly civill Reward or RecojjipenceciwWX re- 
 for the Magijlrates worke. Now as the wages are, '^Q"^?^"- 
 fuch is the worke: But the wages are meerely civilly c\\\\\ 
 Cujlome^ Tribute^ &c. not the contributions of the Saints work, 
 or Churches of Chriji (proper to the Spirituall and 
 Chrijtian Jlate) and fuch work only muft the Magif- 
 trate attend upon, as may properly deferve fuch civill 
 wages^ reward or recompence. 
 
 Laftly, that the Spirit of God never intended toMagif- 
 dire61: or warrant the Magijirate to ufe his Power in ^"^^^ ^^^'- 
 fpirituall affaires and Religions worfliip : I argue, Q^jg ^-^^ 
 from the teriue or title it plealeth the wifedome ofifters. 
 God to give fuch Civill officer s^ to wit, (verf. 6.) Gods 
 Minijiers. 
 
 Now at the very firft blufli, no man denies a double 
 Minijierie. 
 
 The one appointed by Chriji "Jefus in his Churchy The fpir- 
 to gather y to governe^ receive in^ cajl out^ and order all!J|^^"^'"' 
 the affaires of the Church, the Houfe, Citie or King- 
 dome of God, Ephef 4. i Cor. 1 2. 
 
 Secondly, a Civill Minijlery or office, meevGly humane t\^q civill 
 and civill, which Men agree to conftitute ( called Minirtery 
 therefore an humane creation, (i Pet. 2.) and is as"'^ 
 true and lawfull in thole Nations, Cities, Kingdomes, 
 &c. which never heard of the true God, nor his holy 
 
1 62 The Bloudy Tenent. 
 
 Sonne lefus^ as in any part of the World belide, where 
 the Name of lefiis is moft taken up. 
 
 From all which prejnifes^ viz. that the fcope of the 
 Spirit of God in this Chapter is to handle the matters 
 of the fecond Table (having handled the matters of 
 t\\tjirji, in the i 2.) fince the Magiftrates of whom 
 Paul wrote, were naturall, ungodly, perfecuting, and 
 yet lawfull Magiftrates, and to be obeyed in all law- 
 full Civill things. 
 
 Since all Magijlrates are Gods Minijters, effentially 
 civilly bounded [81] to a civill work, with civill 
 weapons or inftruments, and paid or rewarded with 
 civill rewards. From all which, I fay, I undeniably 
 colledt, that this Scripture is generally miftaken, and 
 wrefted from the fcope of Gods Spirit, and the nature 
 of the place, and cannot truly be alleadged by any for 
 the Power of the Civill Magijirate to be exercifed in 
 fpirituall and Soule-matters. 
 
 Rom. 13 
 4 
 
 CHAP. LII. 
 
 What IS Peace. \ Gainft this I know many object out of the 
 derftood' ^^^ 4- verfe of this Chapter, that the Magif- 
 
 by Evil], trate is to avenge or punifti Evill : from whence is 
 gathered, that Herejie, falfe Chrijis^ falfe Qhurches^ 
 falfe MiniJierieSy falfe Scales, being evill, ought to be 
 puniflied Civilly, &c. 
 
 Truth. I anfwer, that the word xaxov is generally 
 oppofed to Civill Goodnejfe or Virtue in a Cot?wion- 
 wealth, and not to Spirituall Good or Religion in the 
 Church. 
 
 Secondly, I have proved from the fcope of the 
 
l^he Bloudy Tenent. 163 
 
 place, that here is not intended Evill againft the 
 Spirituall or Cbrijiiaji EJiate, handled in the 1 2 Chap, 
 but Evtll againft the Civil! State, in this 13. properly 
 tailing under the cognizance of the Civill Minijier 
 of God, the Magijirate, and punifhable by that civill 
 fword of his, as an incivilitie, diforder, or breach of 
 that civill order, peace and civility, unto which all the 
 Inhabitants of a City, Town, or Kingdome oblige them- 
 feRes. 
 
 Peace. I have heard that the Elders of the New- 
 Englijh Churches, (who yet out of this i 3 Ro?n. main- 
 taine Perfecution) grant that the Magijirate is to 
 preferve the peace and welfare of the State, and there- 
 fore that he ought not to punilh fuch linnes as hurt 
 not his peace. In particular, they fay, the Magijirate 
 may not punilh fecret Jifines in the Soule : Nor fuch 
 finnes as are yet handling in the Church in a private 
 way : Nor fuch finnes which are private in Eamilies; 
 and therefore they fay, the Magijirate tranfgrelfeth 
 to profecute complaints of children againft their 
 parents, Jervants againft inajiers, wives againft huj- 
 bands, (and yet this proper to the Civill State) Nor 
 fuch fmnes as are between the Members and Churches 
 themfelves. 
 
 And they confefle, that if the Magijirate punifli, 
 and the Church punifh, there will be a greater Rent 
 in their Peace. 
 82] Truth. From thence (fweet Peace) may we well^o"^^ gi^'^ 
 
 Obferve, _ ^ _ Sagiilate 
 
 Firft, the Magijirate is not to punifti all Evtll,v^\\ir.\s 
 according: to this their confeljion. "°^, ^'f' 
 
 *■ 3 n d, 1 3 k c 
 
 The diftind:ion of private and publike Evill will tVom him 
 
164 T^he Bloudy Tenent. 
 
 thatwhichnot here availe, becaufe fuch as urge that terme Evill, 
 
 So Wm.^' viz. that the Magiftrate is to punifli Evill, urge it 
 
 ilriftly, eo nomine, becaufe Hcrejie, Blafphemie, falfe 
 
 Church, falfe Minijlerie is evill, as well as Diforder in 
 
 a Civill State. 
 
 Secondly, I obferve, how they take away from the 
 Magijlrate that which is proper to his cognifance, as 
 the complaints oi Jervants, children, wives, again ft their 
 parents, majiers, husbands, &c. [Families as families, 
 being as ftones which make up the common build- 
 ing, and are properly the objed: of the Magijirates 
 care, in refpedt of Civill Government, Civill order 
 and obedience.) 
 
 CHAP. LIV. 
 
 Peace. "^ Pray now (laftly) proceed to the Authours 
 X Reafon why Chrijts Difciples fliould be fo 
 far from perfecuting, that they ought to blelfe them 
 that curfe them, and pray for them that perfecute 
 them, becaufe of the freenejfe of Gods grace, and the 
 deepenejfe of his Councels, calling them that are Rne- 
 mies, Perjecutors, No people, to become ?neeke Lambes, 
 ih^Jloeep and people of God, according to i Pet. 2. 20. 
 You which were not a people, are now a people, &c. 
 and Matth. 20. 6. Some come at the laji houre, which 
 if they were cut off" becaufe they came not fooner, 
 would be prevented, and fo fhould never come. 
 
 Unto this Peajon the Anfwerer is pleafed thus to 
 reply : 
 
 Firft in generall ; We muft not doe Evill, that 
 Good may come thereof. 
 
The Bloudy Tenent. 165 
 
 Secondly, in particular, he affirmeth, "that it isToiera- 
 " evill to \.o\QV2iiQjeditious evill doers ^/educing Teachers, cufled. ' 
 ** J candalous livers : and for proof of this he quotes Upon this 
 " Chrijis reproofe to the Angel oi the Church at Per-'^^^'^^^l 
 ''^ ganms, for tolerating them that hold the doBrine of GooAw'm 
 '-'■Balaam; and againfl: the Church oi T/^/^/yrtf, for ^xcdlcnt- 
 " tolerating "Jefabel to teach and feduce. Revel. 2. 1 4- difcourfed 
 "20. 
 
 Truth. I anfwer, iirft, by affenting to the generall 
 Propofition, that it is moft true, like unto Chrift Jefus 
 himfelfe, a fure foundation, i Cor. 3. Yet what is built 
 upon it, I hope (by Gods affiftance) to [83 | make it 
 appeare is but hay 2LnA Jlubble, dead 2.nd withered, not 
 fuiting that golden foundation, nor plealing to the Father 
 of ?nercies, nor comfortable to the Soules of men. 
 
 It is t'T77/( faith he) to tolerate notorious evill doers, 
 feducing Teachers, fcandalous livers. 
 
 In which fpeech I obferve 2 evills : 
 
 Firft that this Propojition is too large and generall, 
 becaufe the Rule admits of exception, and that accord- 
 ing to the will of God. 
 
 1. It is true, that Evill cannot alter its nature, but 
 it is alway Evill, as darknejfe is alway darknefe, yet 
 
 2. It muft be remembred, that it is one thing to Evill is 
 command, to cone e ale, to councell, to approve Evill, and 1 f/^ 
 another thing io permit and /z/^r Evill with, protejla- pcrmimon 
 tion againlt it, or diflike of it, at leaft without appro-^'^'^^ '"^y 
 
 I .• c • ^ in cale be 
 
 batton of It. _ ^^^^ 
 
 Laflly, this fujferance or permijjion of Evill is not 
 
 for its own fake, but for the fake of Good, which puts 
 
 a refpedl of Goodnejfe upon fuch permijjion. 
 
 Hence it is, that for Gods owne Glorie fake (which 
 
1 66 The Bloudy Tenent. 
 
 Gods won- is the higheft Good) he endures, that is, permits or 
 era'tk!!i!°'"/^/^^-^ the Veffels of Wrath, Rom. 9. And therefore 
 although he be of pure eyes, and can behold no 
 iniquitie, yet his pure eyes patiently and quietly 
 beholds and permits all the idolatries and prophana- 
 tions, all the thefts and rapines, all the whoredomes and 
 abo7iiinations, all the 7mirthers and poyfonings ; and yet 
 I fay, for his glory fake he is patient, and long permits. 
 
 Hence for his peoples fake (which is the next Good 
 in his Son) he is oftentimes pleafed to permit and 
 fufFer the wicked to enjoy a longer reprive. There- 
 fore he gave Paul all the lives that were in the (liip, 
 Adis 27. 
 
 Therefore he would not fo foone have deftroyed 
 Sodome, but granted a longer permijjion, had there been 
 but 10 righteous. Gen. 19. Therefore, Jere?n. 5. had 
 he found fome to have ftood in the gap, he would 
 have fpared others. Therefore gave he Jefabel a time 
 or fpace. Revel. 2. 
 
 Therefore for his Glory fake hath he permitted 
 longer great Jinners, who afterward have periflied in 
 their feafon, as we fee in the cafe of Ahab, the Nine- 
 vites and Amorites, &c. 
 Deut. 24. Hence it pleafed the Lord not onely to permit the 
 many evills againfl: his owne honourable ordinance 
 of Mariage in the world, but was pleafed after a won- 
 derfull manner to fufFer that lin of many [84] wives 
 in Abraham, "Jacob, David, Salomon, yea with fome 
 expreffion which feeme to give approbation, as 2 Sam. 
 12. 
 
 Peace. It may be laid, this is no patterne tor us, 
 becaufe God is above Law, and an abfolute Soveraigne. 
 
The Bloudy Tenent. 167 
 
 Truth. I anfwer, although wee finde him fome- 
 time difpenfing with his Law, yet we never finde him 
 deny himfelfe, or utter a faljljood : And therefore 
 when it crolleth not an ablblute Rule to permit and 
 tolerate (as in the cafe of the permiffion of the Joules 
 and confcicnces of all men in the world, I have (hewne 
 and fliall fliew further it doth not) it will not hinder 
 our being holy as hee is holy in all manner of con- 
 verfation. 
 
 CHAP. LIV. 
 
 Peace.TT will yet bee faid, it pleafeth God to permit 
 
 -L Adulteries, Murthers, Poifons : God fuffers ^ 
 men like /ifhes to devoure each other, Habac. i. the 
 wicked to liouriQi, ler. 1 2. yea fends the Tyrants of 
 the world to deftroy the Nations, and plunder them 
 of their riches. If a. i o. Should men doe fo, the world 
 would be a Wildernejje, and befide we have command 
 for zealous execution of Juftice impartially, fpeedily. 
 
 Truth. I anfwer, we finde two forts of cojiimands^^^ ^oJ'fs 
 both from Mofes and from Chriji, the two great JJ^a^dT" 
 Prophets and Mefi^engers from the living God, the both by 
 one the type or figure of the later : Mofes gave pofi- ^^f/"'^ 
 tive Rules hoth fpirituall and civill, yet alfo hee gave 
 fome not pofitive but permif/ive for the common good : 
 So the Lord lefus expoundeth it. 
 
 For, whereas the Pharifes urged it, that Mofes 
 commanded to give a Bill of Divorcement and to put 
 away : the Lord lefus expoundeth it, Mofes for the 
 hardnefie of your heart fujfered or permitted, Math.Mzth. 16. 
 19. 17, 18. 17. i8- 
 
1 68 The Bloudy Tenent. 
 
 The per- This was 2i penjiij/ive comijiand univerfall to all Ifrael, 
 divorce °inf*^^ ^ g^nerall good, in preventing the continuall fires 
 Ifrael. of DilTentions & Combuftions in families (yea it may 
 be Murthers, Poyfons, Adulteries) which that people 
 (as the wifedome of God forefaw) was apt out of the 
 hardnejfe of their heart to break out into, were it not 
 for this preventing perinifjion. 
 
 Hence it was that for a further publike good fake, 
 and the publike fafety, David permitted loab, a noto- 
 rious malefactor, and Shimei [85 | and Adonijah, &c. 
 And civi// States and Governoiirs in like cales have 
 and doe permit and fuffer what neither David nor 
 any civill Governour ought to doe or have done, were 
 it not to prevent the hazard of the whoie^ in the (lied- 
 ding of much innocent blood (together with the nocent) 
 in civill combujiions. 
 
 Peace. It may be faid, loab^ Shimei, Adonijah, &c. 
 were only (as it were) reprived for a time, and proves 
 only that a feafon ought to be attended for their pun- 
 ifliment. 
 
 Truth. Anfw. I anfwer, I produce not thefe inftan- 
 ces to prove a permiflion of Tares (Antichriftians, 
 Heretikes) which other Scriptures abundantly prove, 
 but to make it cleare (againll; the Anfwerers allega- 
 tion, that even in the civill State permilfion of noto- 
 rious evill doers, even againfl: the civill State, is not 
 difapproved by God himfelfe, and the wifeft of his 
 fervants in its feafon. 
 
The Bloudy Tenent. 169 
 
 CHAP. LV. 
 
 Truth.T Proceed. Hence it is that fome Generals of ^furie in a 
 X. Armies, and Governours of Cities, Townes, ^e^^°"" 
 &c. doe, and (as thofe former instances prove) law- Civill 
 fully permit fome evill perfons and practices : As for^^^|^ ^^" 
 inftance, in the civi// State, UJiiry, for the preventing mitted. 
 of a greater evill in the civill Body, 2i?, Jieali?ig, robbing, 
 inurthering, periJJjing of the poore, and the hindrance 
 or flop of commerce and dealing in the Commonwealth. 
 Juft like Phyficians, w^ifely permitting noyfome 
 hwnoiirs, and fometimes dijeafes, when the cure or 
 purging would prove more dangerous to the dejiruc- 
 tion of the whole, a weake or crazy body, and fpecially 
 at fuch a time. 
 
 Thus in many other inftances it pleafed the Father 
 of lights, the God of Ifrael, to permit that people, 
 efpecially in the matter of their demand of a King, 
 (wherein he pleaded that himfelfe as well as Samuel 
 was rejed:ed.) 
 
 This ground, to wit, for a common good oi the whole, Permiffion 
 is the fame with that of the Lord I ef us commanding rp^^.^^ -^^ 
 the Tares to be permitted in the World, becaufe other- the field of 
 wife the Q-ood wheat fliould be indan^ered to be rooted ^^^ world 
 
 o o tor 3. two- 
 
 up out of the Field ox World 2X^0, as well as the Tares.' fold good. 
 and therefore for the good fake the Tares, which are i- Of 
 indeed evill, were to be permitted : Yea and for the wheat° 
 generall good of the whole world, the field it felfe, 2. Of the 
 which for want of this obedience to that command ^^°|f 
 of Chriji, hath beene and is laid wafte and defolate, field it 
 with the fury [86J and rage oi civill War, profelfedly '"elfe. 
 raifed and maintained (as all States profelfe for the 
 
 zz 
 
\jo The Bloudy Tenent. 
 
 maintenance of one true Religion (after the patterne 
 of that typicall land of Canaan) and to fuppreffe and 
 pluck up thefe Tares oifalfe Prophets and falfe Pro- 
 felTors, Antichrijiians, Heretickes, &c. out of the 
 world. 
 
 Hence ill^e lachrymce : hence Ger?nanies, Irelands, 
 and now Englands teares and dreadfull defolations, 
 which ought to have beene, and may bee for the 
 future (by obedience to the command of the Lord 
 lefus^ concerning the permiffion of Tares to live in 
 the world, though not in the Church) I fay ought to 
 have beene, and may bee mercifully prevented. 
 
 CHAP. LVI. 
 
 Peace. ^ Pray defcend now to the fecond evill which 
 A you obferve in the Anfwerers pojition, viz. 
 that it would bee evill to tolerate notorious evill doers, 
 feducing teachers, &c. 
 
 Truth. I fay, the evill is, that he moft improperly 
 and confufedly joynes and couples feducing teachers 
 vjiih. /can da lous livers. 
 
 Peace. But is it not true that the world is full of 
 feducing teachers, and is it not true that feducing 
 teachers are notorious evill doers .^ 
 
 Truth. I anfwer : far be it from me to deny either : 
 and yet in two things I fliall difcover the great evill 
 of this joyning and coupling feducing teachers, and 
 fcandalous livers as one adequate or proper obje6l of 
 the Magiftrates care and worke to fupreiTe and punifh. 
 
 Firfl:, it is not an Homogeneall (as we fpeake) but 
 an Heterogeneall commixture or joyning together of 
 
The Bloudy Tenent. 171 
 
 things moll different in kindes and natures, as if they 
 were both of one conlideration. 
 
 For who knowes not but that many feduciti^ teach- Seducing 
 ers, either of the Paganijh^ leivifi^ Turkijh^ or Anti- ^^^^^^^ 
 chrijiiati ReUgion, may be clear and free from fcan- Pagan, 
 dalous offences in their hfe, as alfo from dif obedience to]^^^l[!j^°J. 
 the Civill Lawes of a State ? Yea the Anfwerer him- tian, may 
 felfe hath eUewhere granted, that if the Lawes of ay^tbeobe- 
 Civill State be not broken, the Peace is not broken. j^^^g^Q^j^g 
 
 Againe, who knowes not that a f educing teacher Civill 
 properly fmnes againil: a Church or Spirituall eftate^^"^"- 
 and Lawes of it, and therefore ought moll properly 
 and onely to bee dealt withall in fuch a way, and by 
 fuch weapons as the Lordlefus himfelfe hath appointed 
 87] gainjayers, oppojites and dijobedients (either within 
 his Church or without) to be convinced, repelled^ 
 rejijied, TinAJlaine withall. 
 
 Whereas fcandalous offendours againft Parents^^c^nM- 
 againft Magijlrates in the 5 Command, and io) againft ""^jJ^^Yh^ 
 the life, chajiity, goods or good name in the reft, is pro- Civill ilate 
 perly tranfgreffion againft the Civill State and Com-^^^^^^y 
 monweale, or the worldly ftate of Men : And there- 
 fore confequently if the World or Civill State ought 
 to be preferved by Civill Government or Governours ; 
 fuch fcandalous offendours ought not to be tolerated, 
 but fuppreft according to the wifdome and prudence 
 of the laid Govern?ne?it. 
 
 Secondly, as there is a fallacious conjovnino: and ^' 
 
 r 1- 1 r cr ii i • j /o/w tenent 
 
 conioundmg together perlons or leverall kmdes andjuiiifies 
 natures, differing as much as Spirit and Flelli, Heaven ^'^ ^^^ 
 and Earth each from other. So is there a lilent and ceedings° 
 impYicite jujiification to all the unrighteous and <:r«^//againii 
 
172 The Bloudy Tenent. 
 
 Chrft and proceedhigs oijews and Genti/es 2ig^in{\i2i\\ the Prophets 
 
 lans ^£- Q^^^ ^YiQ Lord yefus Himfelfe, and all His Mef- 
 
 fengers and WitnelTes, whom their AcculTers have 
 
 ever fo coupled and mixed with notorious evill doers 
 
 2indi fcandalous livers. 
 
 Elijah was a troubler of the State ; 'Jeremy weakned 
 the hand of the people : yea Mofes made the people 
 negled: their worke : the Jewes built the Rebellious 
 and bad City : the three Worthies regarded not the 
 command of the King : Chriji Jefus deceived the 
 people, was a conjurer and a trayter againft Ccefar in 
 being King of the Jewes (indeed He was fo fpirit- 
 ually over the true Jew the Christian) therefore He 
 was numbred with notorious evill doers^ and nailed to 
 the Gallowes between two Malefacftours. 
 
 Hence P^2<t/and all true Melfengers of J ejus Chriji 
 are efteemed feducing and feditious teachers and 
 turners of the World upfide downe : Yea and to my 
 knowledge (I fpeake with honourable refped: to the 
 Anjwerer, fo far as he hath laboured for many Truths 
 of Chriji) the Anfwerer himfelfe hath drunke of this 
 cup to be efteemed 2i feducing Teacher. 
 
 CHAP. LVII. 
 
 Peace7^'^2^ but he produceth Scriptures againft fuch 
 J- toleration^ and for perfecuting men for the 
 caufe of confcience : " Chriji (faith he) had fomething 
 " againft the Angel of the Church of Perganms for 
 " tolerating them that held the doctrine of Balaam, 
 88] "and againft the Church of Thiatira for tolera- 
 " ting lefabel to teach and feduce. Rev. 2. 14. 20. 
 
The Bioudy Tenent. 173 
 
 Truth. I may anfwer with fome admiration and 
 aftonifliment how it pleafed the Father oi lights^ and 
 moft jealous God to darken and vaile the eye of lb 
 pretious a man, as not to feek out and propofe fome 
 Scriptures (in the proofe of fo weighty an alfertion) 
 as at leaft might have fome colour for an influence 
 of the Civill Magiftrate in fuch cafes : for 
 
 Firft, he faith not that Chrifl: had ought againft Tolera- 
 the City Per gamus^ (where Sathan had his throne r^" 2. 14, 
 Rev. 2.) but againft the Church at Pergat?ius, in which 20. exam- 
 was fet up the Throne of Chrift. '"^^' 
 
 Secondly, Chrifts Charge is not againft the Civill 
 Magiftrate of Pergajnus, but the Melfenger or Min- 
 iftry of the Church in Perga?mis. 
 
 Thirdly, I confelle fo far as Balaams or lejabels 
 dodtrine maintained a liberty oi corporall fornication^ 
 it concerned the City of Perga??ius and Thiatira, and 
 the Angel or Officers of thofe Cities to fupprelfe not 
 only fuch praBices, but fuch DoBrines alio, as the 
 Koman Ejuperour ]uiWy punifhed Ovid the Poet, for 
 teaching the wanton Art of Love, leading to and 
 uHiering on lacivioujhejfe and uncle annejje. 
 
 4. Yet fo far as Balaams teachers or lefabel did 
 feduce the members of the Church in Pergamus or 
 Thiatira, to the worftiip of the Idolaters in Perga- 
 mus or Thiatira (which will appeare to be the cafe) 
 I fay fo far I may well and properly anfwer, as him- 
 felfe anfwered before thofe Scriptures, brought from 
 Luc. 9. & 2 Tim. 2. to prove patience and pertniffion 
 to men oppofite, viz. " Thefe Scriptures (faith he) are 
 ** direBions to Minijlers of the Gofpel, and in the end 
 " of that palfage he addes. Much lelfe doe they fpeake 
 ** at all to Civill Magijirates. ». 
 
174 T^ke Bloudy Tenent. 
 
 Chrift Fifthly, Either thefe Churches and the Angels 
 
 & Church- thereof had power to fupprelTe thefe doctrines of 
 es have Balaam., and to fuppreffe lefabel from teaching, or 
 
 from That they had not cannot be affirmed, for Chrijis 
 
 Chrift to Authority is in the hands of his Minijlers and Churches^ 
 %llaaT Matth, i6. & i8. & I Cor. 5. 
 
 and lefabel If they had power, as muft be granted, then I con- 
 feducing clude fiifficient power to fupprelTe fuch perfons, who 
 worfhip. ever they were that maintained Balaams doctrine in 
 the Church at Pt-rg-^w^j, although the very [89] Mag- 
 ijlrates themfelves of the City of P^'r^^^/y'zz/j-, (if Chrif- 
 tians) and to have fupprelTed lefabel from teaching 
 and feducing in the Church had (lie been Lady, ^een, 
 or E?npreffe, if there were no more but teaching with- 
 out hoftility : And if fo, all power and authority of 
 Magijlrates and Governours oi Pergamus and Thtattra, 
 and all fubmitting or appealing to them, in luch cafes, 
 muft needs fall as none of Chrijis appointm.ent. 
 
 Laftly, From this perverfe wrefting of what is writ 
 
 to the Church and the Officers thereof, as if it were 
 
 written to the Civill State and the Officers thereof; 
 
 all may fee how lince the Apojlacie of Antichriji, the 
 
 The Chrijlian World (fo called) hath fwallowed up Chrif- 
 
 Chriftian fianity, how the Church and civill State, that is the 
 
 hath fwal- Church and the World are now become one jlocke of 
 
 lowed up yeJusChriJi ; Chrijis Jljeepc, and the Pajlors or Shep- 
 
 Chriftian- ^^^^j. ^f them, all one with the feverall unconverted, 
 
 wilde or tame Beafts and Cattell of the World and the 
 
 civill and earthly governours of them : The Chrijlian 
 
 Church or Kingdome of the Saints, that Jione cut out 
 
 of the mountaine without hands, Daniel 2. now made 
 
The Bloudy Tenent. 175 
 
 all one with the mountaine or Civill State, the Roman 
 E?fipire, from whence it is cut or taken : Chrijis lilies, 
 garden and love, allonewiththe t homes, the daughers 
 and wildertiej/e of the World, out of which the Spoufe 
 or Church of Chrijl is called, and amongfl: whom in 
 civill things for a while here below, fhe muft necelfa- 
 rily be mingled and have converfe, unleiTe flie will 
 goe out of the World (before Qhriji "Jejus her Lord 
 and Hujband fend for her home into the Heavens, i 
 Cor. 5. 10.) 
 
 CHAP. LVIII. 
 
 Peace. \ T Aving thus by the help oi Chnl) exam- The lec- 
 
 H • A .U f e -^^ V C* W ondhead 
 
 X J. ined thole Scriptures or writmgs or truth, ^.^-^^.^^-^^^ 
 brought by the Author againft Perfecution, and cleared againil 
 them from fuch vailes & mifts wherewith Mr. Cotton'^^'"^^ y^"^' 
 hath endeavored to obfcure & darken their light : I viz. the' 
 pray you now (by the fame gracious affiftance) pro- profedion 
 ceed to his anfwer to the fecond head of Reafons from p • ^^l"^^ 
 
 rrinces, 
 
 the profeffion oi famous Princes againft perfecution for K. James, 
 conj'cience, K. "James, Steven of Poland, K. of Bohemia, p^*^,^^" "^ 
 unto whom the Anfwerer returneth a treble anfwer. and K.'of 
 " Firft, faith he. We willingly acknowledge that Bohemia. 
 " none is to be perfecuted at all no more then they 
 "may be opprejjed for right eoufnejfe fake. 
 90] " Againe, we acknowledge that none is to be 
 "puniftied for his confcience though mifmformed (as 
 "hath been faid) unlelfe his ^xxo^h^ fundament all ox 
 ^^feditioujly and turbulently promoted, and that after 
 " due convitlion of his confcience, that it may appeare 
 
2 Pet. 2. 
 
 176 The Bloudy Tenent. 
 
 " he is not punifhed for his confcience, but for finning 
 " againft his confcience. 
 
 " Furthermore, we acknowledge none is to be con- 
 ^^Jirained to beleeve or profelTe the true Religion^ till 
 " he be convinced in judgement of the truth of it, 
 " but yet rejirained he may be from blafpheming the 
 " truths and from feducing any unto pernicious error. 
 Ifa. 40 6. "Truth. This firft anfwer coniifts of a repetition and 
 enu?7ieration of fuch grounds or conclujions, as Mr. Mot- 
 ion in the entrance of this Difcourfe laid downe, and 
 I beleeve that (through the helpe of God) in fuch 
 replies as I have made unto them, I have made it 
 evident what w&2i^ foundations they have in the Scrip- 
 tures of truth ; as alfo that, when fuch conclujions 
 (excepting the firft) as grajfe, and the Jiower of the 
 grajfe fhall fade, that holy Word of the Lord^ which 
 the Author againft fuch perfecution produced, and I 
 have cleared, ftiall ftand for ever, even when thefe 
 Heavens and Earth are burnt. 
 
 Peace. His fecond anfwer is this : ** What Princes 
 " profefiTe and pradiice is not a rule oi confcience : They 
 " many times tolerate that in point of State-policie^ 
 " which cannot juftly be tolerated in point of true 
 " Chriftianity. 
 
 " Againe, Princes many times tolerate offendours 
 " out of very necefiity, when the offendors are either 
 " too many or too mighty for them to punifli, in 
 ** which refpedt David tolerated Joab and his mur- 
 " ders, but againft his will. 
 
T^he Bloudy Tenent. \jj 
 
 CHAP. LIX. 
 
 VNto thofe excellent and famous fpeeches of thofe 
 Princes worthy to be written in golden letters or 
 rows of Diamonds upon all the gates of all the Cities 
 and Palaces in the World, the Anfwerer (without any 
 particular reply) returnes two things. 
 
 Truth. Firfl, that Princes profeffion and prad:ice ^'■' ^°'^- 
 is no rule of confcience : unto this as all men will fub- ^^^\\ ^^^\_ 
 fcribe, fo may they alfo obferve how the Anfwerer ing with 
 deales with Princes. P"'^^"' 
 
 One while they are the nurling Fathers of the 
 Church, not only to feed, but alfo to correct, and 
 therefore confequently bound to [91] judge what is 
 \x\xt, feeding and correBing : and confequently all men 
 are bound to fubmit to their feeding and correBi?ig. 
 
 Another while, when Princes crolfe Mr. Cottons 
 judgement and pradiice, then it matters not what the 
 profej/ion and praBice of Princes is ; for (faith he) their 
 profej/ion and praBice is no Rule to Confcience. 
 
 I aske then, unto what Magif rates or Princes will 
 themfelves or any fo perfwaded fubmit, as unto keepers 
 of both Tables^ as unto the Antitypes of the Kings of 
 Ifrael and fudah^ and nurfmg Fathers and Mothers 
 of the Church ? 
 
 Firfl, will it not evidently follow, that by thefe 
 Tenents they ought not to fubmit to any Magiftrates 
 in the world in thefe cafes, but to Magiftrates juft of 
 their owne co?fcience : and 
 
 Secondly, that all other Confciejices in the world 
 (except their owne) muft be perfecuted by fuch their 
 Magirtrates ? 
 23 
 
178 T^he Bloudy Tenent. 
 
 And laftly, is not this to make Magiftrates hutjieps 
 2ind Jiirrops to afcend and mount up into their rich 
 and honourable Seats and Saddles ; I meane great and 
 fetled maintenances, which neither the Lord 'Jefus^ 
 nor any of his firft Mejjmgers, the true patternes, did 
 ever know ? 
 
 CHAP. LX. 
 
 T;7^/Z'.TN the fecond place hee faith that Princes 
 
 X out of State policy tolerate what fuits not 
 
 with Chrijiianity, and out of State necej/ity tolerate (as 
 
 David did "Joah) againjft their wils. 
 
 To which I anfwer, 
 
 The An- Firft, that although with him in the firft I confelfe 
 
 acknow- that Princes may tolerate that out of State policy 
 
 ledgeth a which will not ftand with Chrijiiatiity, yet in the 
 
 nece uy f^(^Qj-j(j }^g muft acknowledg:e with me, that there is 
 
 or lome m r • - n-^ ; • • i 
 
 toleration, a necejjity fometime of State 'Toleration, as m the cafe 
 
 of loab, and fo his former ajfirmation generally laid 
 
 downe | vi-z. that it is evill to X.o\qx2Xq, [educing Teachers, 
 
 or fcandalous livers] was not duly waighed in the 
 
 Balance of the Sandluary, and is too light. 
 
 . Secondly, I affirme that that State policy and State 
 
 Jefus the ncceffity, which (for the peace of the State and pre- 
 
 deepeil venting of Rivers of civill Blood) permits the Con- 
 
 |h° '^"^'j*" fciences of men, will bee found to agree moft pund:- 
 
 was, and ually with the Rules of the beft Politician that ever 
 
 yet he (-^g World law, the Kifig of Kings, and Lord of Lords, 
 
 a tolera- i" comparifon of whom [92] Salomon himfelfe had 
 
 tion of but a drop of wijedome, compared to Chrijis Ocean, 
 
The Bloudy Tenent. iy() 
 
 and was but a Farth'mg Candle compared with the ^"^i^^^"^- 
 A II 2ind Ever glo?'ious Son of RighteoufneJJe. 
 
 That abfolute Rule of this great Politician for the 
 peace of the Field, which is the World, and for the 
 good and peace of the Saints, who muil have a civill 
 being in the World, I have difcourfed of in his com- 
 mand of permitting the Tares, that is, Antichrijiians 
 or fah'e Chrijlians to be in the Field of the World, 
 growing up together with the true Wheat, true ChriJ- 
 tians. 
 
 CHAP. LXI. 
 
 Peace. T T Is third Anfwer is this : 
 
 JL X " For thofe three Princes named by you 
 ** wjio tolerated Religion, we can name you more and 
 " greater who have not tolerated Heretickes and Schif- 
 *'^ matickes, notwithftanding their pretence of Con- 
 " fcience, and their arrogating the Crowne oi Marty r- 
 " dotne to their fufferings. 
 
 " Conjiantine the Great at the requell: of the Gen- 
 ^^ erall Coiincell at ISIice, baniflied Arrius, with fome 
 ** of his Fellowes, Sozom, lib. i. Ecclef. hijl. cap. 19. 20. 
 
 " The fame Conjiantine made a fevere Law againft 
 " the T)onatiJis : and the like proceedings againfl: 
 " them were ufed by Valentinian, Gratian, and Theo- 
 " dojius, as Aiigujiine reports in Fp. 1 66. Onely yuliafi 
 " the Apojiate granted liberty to Heretickes, as well 
 " as to Pagans, that he might by tolerating all weeds 
 "to grow, choake the vitals oi Chrijlianity : which 
 ** was alfo the practice and fmne of Valens the Arrian. 
 
 " ^eene Elizabeth, as famous tor her Government 
 
i8o T^he Bloudy Tenent. 
 
 " as moft of the former, it is well knowne what 
 
 " Lawes fhe made and executed againfl Papijis : yea. 
 
 " and K. "Jatnes (one of your owne JVitneJJes) though 
 
 " he was flow in proceeding againfl: Papijis (as you 
 
 " fay) for Confcience fake, yet you are not ignorant 
 
 " how {liarply and feverely he punifhed thofe whom 
 
 " the malignant World calls Puritans, men of more 
 
 " Confcience and better Faith then the Papijis whom 
 
 " he tolerated. 
 
 The Truth. Unto this I anfwer; Firft, that for mine 
 
 the world owne part I would not ufe an argutnent from the 
 
 ieldome number of Princes, witneffing in profeffion of practice 
 
 take part againfl Perfccution for caufe of Confcience, [93] for 
 
 Chrift. the truth and faith of the Lord fefus muft not bee 
 
 received with refpedl oi faces, be they never fo high, 
 
 princely and glorious. 
 
 Precious Pearles and Jewels, and farre more pre- 
 cious Truth are found in muddy fhells and places. 
 The rich Mines ol golden Truth lye hid under barren 
 hills, and in objcure holes and corners. 
 Princes The mofl High and Glorious God hath chofen the 
 
 cmine'^are /"'^'^^ of the World 2 and the Witneffes of Truth (Rev. 
 very rare. 1 1.) are cloathed in Jackcloth, not in Silke or Sattin, 
 Cloth of Gold, or Tijjue : and therefore I acknowledge, 
 if the number of Princes profeffing perfecution bee 
 confidered, it is rare to finde a King, Prince, or Gov- 
 ernour like Chriji lejus the King of Kings, and Prince 
 of the Princes of the Earth, and who tread not in 
 the fteps of Herod the Fox, or Nero the Lyon, openly 
 or fecretly perfecuting the name of the Lord lejus \ 
 fuch were Saul, leroboam, Ahab, though under a 
 maske or pretence of the name of the God of IfraeL 
 
The Bloudy Tenent. i8i 
 
 To that purpofe was it a noble fpeech of Buchanan, Buchanans 
 who lying on his death-bed fent this Itetn to Ki?igY^^ 
 lanies : Remember my humble fervice to his Majeftie, lames. 
 and tell him that Buchanan is going to a place where 
 few Kings come. 
 
 CHAP. LXII. 
 
 'TrwM.O Econdly, I obferve how inconliderately (I 
 O hope not willingly) he paiTeth by the Rea- 
 fons and Grounds urged by thofe three Pr'mces for 
 their practices ; for as for the bare examples of Kings 
 or Princes, they are but \\k& fiining Sands, or guilded 
 Rockes, giving no folace to fuch as make wofull7Zj//>- 
 wrack on them. 
 
 In K. lames his Speech he palfeth by that Golden^^^^ , . 
 Maxime m uivinity, that God never loves to plant nisfayings 
 Church by Blood. againft 
 
 Secondly, that Civil! Obedience may be performed Pj^^^^^^"" 
 from the Papijts. 
 
 Thirdly, in his obfervation on Revel. 20. that true 
 and certaine note of 2,falfe Church, to w'm, perfecution : 
 The wicked are bejiegers, ih^ faithjull are bejieged. 
 
 In K. Steven oi Poland \\\% Speech, hee pafTeth by King 
 the true difference betweene a Civill 2inA a Spirituall^^'":^"^^^. 
 Government : I am (faid Steven) a Civill Magijlrate fpeech 
 over the bodies of men, not a fpirituall over their agaimi 
 foules. P^^^'^""- 
 
 94. Now to confound thefe, is Babel \ and Jewifh it 
 is to feek for MoJ'es, and bring him from his grave 
 (which no man fliall finde, for God buried him) in 
 fetting up a Nationall jiate or Church in a land of 
 
 tion. 
 
i8 2 The Bloudy Tenent. 
 
 Canaan^ which the great Mejjiah aboHfhed at his 
 
 comming. 
 
 Forcing Thirdly, he paiTeth by in the fpeech of the King 
 
 fcience is ^^^ Bohemia^ that foundation in Grace and Nature, to 
 
 a Soule wit, that Qonfcietice ought not to be violated or forced : 
 
 "P^- and indeed it it is moft true, that a Souleov fpirituall 
 
 Rape is more abominable in Gods eye, then to force 
 
 and raviih the Bodies of all the Women in the World. 
 
 Perfecu- Secondly, that moft lamentably true experience of 
 
 fdence"' ^^^ ^g^^* which that King obferveth, viz. that perfe- 
 
 the Laun- cution for caufe of Confcience hath ever proved per- 
 
 cet that nicious, being the caufes of all thofe wonderfull 
 
 blood innovations of, or changes in the Principalities and 
 
 Kings & mightiefl: Kingdomes of Qhrijiendome. He that reads 
 
 ?-'"S' the Records of Truth and Time with an impartiall 
 
 eye, (hall finde this to be the Launcet that hath 
 
 pierc'd the veines of Kings and Kingdomes, of Saints 
 
 and Sinners, and fill'd the Jireames and Rivers with 
 
 their blood. 
 
 All Laftly, that Kings obfervation of his own time, 
 
 ipintuall ^^2. that Perfecution for caufe of Confcience, was prac- 
 
 are bloody tifed moft in England, and fuch places where Popery 
 
 raigned, implying (as I conceive) that fuch pradiifes 
 
 commonly proceed from that great whore the Church 
 
 of Rome, whofe Daughters are like their Mother, and 
 
 all of a bloody nature, as moft commonly all Whores be. 
 
 CHAP. LXIII. 
 
 NOw thirdly, in that the Anfwerer obferveth, that 
 amongft the Romane E?nperours, they that did 
 not perfecute, were Julian the Apojlate, and Valens 
 
le 
 :rs. 
 
 The Bloudy Tenent. 183 
 
 the Arrian ; whereas the good Emperours, Conjlan- 
 tiney Gratian^ Valentinian^ and TheodoJiuSy they did 
 perfecute the Arrians^ Donatijis^ &c. 
 
 Anfw. It is no new thing for ^^^/^ and eminently ^^^ 
 godly men, to performe ungodly ciBioiis : nor for ungodly fometimes 
 perfons, for wicked ends to ad: what in it felfe is^oo^evillaftors 
 and righteous. ^f ^Jj? 
 
 o _ Ungodly 
 
 Abraham y lacoh^ David^ Salomon^ &c. (as well as good ac- 
 hamechy Saul, &c.) lived in conftant tranfgreirion^o''S; 
 againft the hijiitution of fo holy and fo ratified a Law ^'^ l^^^^ 
 oi' Man'age, &c. and this not againft the light and many 
 checks of co?iJcience, (as other finnes are wont to be^^'^^j^ 
 recorded [95] of them) but according to the dictate Father 
 and perfwafion of a Kejolved Soule and Confctence. 
 
 David out of zeale to God, with 30 thoufand of^avids 
 IJracl, and Majefticaliyi/tv;/////)/, carries up the ^^'^^j o/cods^ 
 contrary to the Order God was pleafed to appoint : Worfhip 
 the iffue was both Gods and Davids great offence, 2!!^'."'^ 
 
 , o ' Gods 
 
 Sam. 6. Order. 
 
 David in his zeale would build an houfe to enter- 
 taine his God I what more pious ? and what more (in 
 (hew) ferioufly confulted, when the Prophet Nathan 
 is admitted Councellour .? 2 Sam. 7. 
 
 And probable it is, that his flaughter of Uriiah was 
 not without a good end, to wit, to prevent the dif- 
 honour of Gods name, in the difcoverie of his Adul- 
 terie with Bathjheba : yet David was holy and pre- 
 cious to God ftill, (though like a Jewell fallen into 
 the dirt) whereas K. A hah, though ading his faffing 
 & hiwiiliation, was but Ahab ftill, though his Ad: (in 
 it felfe) was a duty, and found fucceffe with God. 
 
184 T^he Bloudy Tenent. 
 
 CHAP. LXIV. 
 
 Peace.T Have often heard that Hijiorie reports, and 
 X I have heard that Mr. Cotton himfelfe hath 
 
 affirmed it, that Chrijlianitie fell afleep in Conjiafitines 
 
 bofome, and the laps and bofomes of thofe Emperours 
 
 profeffing the name of Chrijl. 
 Conftan- 'Truth. The unknowing zeale of Conjlantine and 
 thTgTod other Emperours, did more hurt to Chrijl lefus his 
 Empe- Crowne and Kingdome, then the raging fury of the 
 rours are j^q^ bloody Neroes. In the perfecutions of the later, 
 have done Chrijlians were fweet and fragrant, like fpice pounded 
 more hurt and beaten in morters : But thofe good Emperours, 
 name\nd perfecuting fome erroneous perfons, Arriiis^ &c. and 
 crown of advancing the profelTours of fome Truths ot Chrift 
 the Lord ^^^^ there was no fmall number of Truths loft in 
 the per- thofe times) and maintaining their Religion by the 
 fecuting materiall Sword, I fay by this meanes Chrijlianity 
 ^^eroes ^^^ eccHpfed^ and the ProfelTors of it fell afleep. Cant. 
 
 5. Babel or confujion was uflier'd in, and by degrees 
 The Gar- the Gardens of the Churches of faints were turned 
 Church ^i'^^to the WilderneJJe of whole Nations, untill the whole 
 and Field World became Chrijlian or Chrijlendome, Revel. 1 2. 
 
 of the >V T o 
 World ^ i' 
 
 made all Doubtlclle thofe holy men, E?nperours and Bijljops, 
 one by intended and aimed right, to exalt Chrijl: but not 
 da"nifme' ' attending to the Command of Chrijl lejus, to permit 
 the Tares to grow in \\i^ field of the World, [96] they 
 made the Garden of the Church, and Field of the 
 World to be all one ; and might not onely fometimes 
 in their zealous miftakes perfecute good wheat in ftead 
 of Tares, but alio pluck up thoufands of thofe pre- 
 
The Bloudy Tenent. 
 
 185 
 
 cious Jialkes by co??imotions and combufiions about 
 Religion^ as hath been lince prac^lifed in the great and 
 wonderfull changes wrought by fuch Wars in many 
 great and mighty States and Kingdomes, as we heard 
 even now in the Obfervation of the King of Bohe?nia^ 
 
 CHAP. LXV. 
 
 Pf tf r^. T^ Eare Truth, before you leave this paflage 
 X^ concerning the Efuperoiirs, I fliall delire 
 
 " By a mifarrangement a tew chapters 
 immediately preceding this palled through 
 the prefs in the Editor's abfence, and 
 without his fupervifion. Some omitted 
 notes may be inferted here. 
 
 The confufion in numbering Chaps. 
 LI.-LIV. is in the original edition. On p. 
 165 there is reference to a work of Rev. 
 John Goodwin. It was publiflied in 
 London in 1644, the fame year with 
 The BlouJf Tenent, and was entitled 
 " M, S. to'A. S. with a Plea for Liber- 
 tie of Conl'cience in a Church Way, 
 &c." He was "a Republican, an Inde- 
 pendent and a thorough Arminian ; he 
 
 as a mere pretext, and many conjeflures 
 have been offered in regard to the real 
 caufe. By fome writers it is afcribed to 
 an intrigue with Julia, daughter of Au- 
 guilus ; bv others to the difcovery by 
 Ovid of incelluous conneftion of Auguf- 
 tus with his daughter or grand-daughter; 
 by fome to his having feen Livia"in the 
 bath ; by M. Villenave, in a theory 
 which has been received with much 
 favor, it has been fuppofed that Ovid 
 was the viftim of a coup iP etat ; and by 
 a late Englifh writer that he was the 
 accidental witnefs of fome crime of Julia, 
 grand-daughter of Auguftus. Thefe fo- 
 
 hadbeenVicarofColeman-Street, whence lutions of the quellion are fully confid- 
 
 he was ejefted, in the year 1645, by the ered by Mr. Dyer in The ClaJJical Mu- 
 
 Committee for plundered Miniflers, be- feum, iv: xix.; alfo in Smith's D'tSl. of 
 
 caufe he refufed to baptize the children Rom. Biog. iii. art. Ovidius. 
 
 of his parifhioners promifcuoufly and to 
 adminifter the Sacrament to his whole 
 parifh." Neal's Puritans, ii: 45. 
 
 On page 173, the Author fays "the 
 Roman Emperour juflly punifhed Ovid 
 the Poet, for teaching the wanton Art 
 
 The anecdote of George Buchanan, 
 the great Scotch Latinift, which is rela- 
 ted on p. 181, is alio found in Bayle's 
 Di5iionar-^, ii: 183, note. "I have heard 
 a Scotch Lord fay that when Buchanan 
 was afked on his deathbed, whether he 
 
 of Love." When Ovid ^vas fifty years did not repent of what he had written 
 
 old he was ordered into exile by an im- againil the authority of Kings, and in par- 
 
 perial edidl: in which his having pub- ticular againfl the honor of Mary, Queen 
 
 lifhed the Art of Love was the only rea- of Scots, he anfwered, I am going to a 
 
 fon given. This is regarded by fcholars place where there are not many Kings.'' 
 24 
 
1 86 11^ he Bloudy Tenent. 
 
 you to glance your eye on this not unworthy obfer- 
 vation, to wit, how fully this worthy Anfwerer hath 
 learned to fpeake the roaring language of Lyon-like 
 Perfecution, far from the purity and peaceablenejje of 
 the Lafjibe^ which he was wont to exprelfe in Eng- 
 land. For thus he writes : 
 
 *' More and greater Princes then thefe you mention 
 " (faith he) have not tolerated Hereticks and Schif- 
 " maticks, notwithftanding their pretence of Con- 
 " fcience, and their arrogating the Crown of Martyr- 
 " dome to their fuffrings. 
 
 Truth. Thy tender eare and heart (fweet Peace) 
 
 endures not fuch language : 'Tis true, that thefe termes, 
 
 Hereticks (or wilfully obilinate) and Schifmaticks (or 
 
 Renders) are ufed in Holy Writ : 'tis true alfo, that 
 
 The Ian- fy^h pretend confcience^ and challenge the crowne of 
 
 Per&u- Martyrdome to \k\€\x Jiijfrijigs : Yet fince (as King 
 
 ters, the lafues fpake in his [Marke of a falfe Church]' on 
 
 wolves p^evel. 20.) the Wicked perfecute and beliege, and 
 
 ersofthe the Godly are perfecuted and befieged ; this is the 
 
 World, common clamour of Perfecuters againlf the MeJJen- 
 
 gers and Witneffes of lejus in all Ages, viz. You are 
 
 Hereticks, Schifmaticks, faBious, f editions, rebellious. 
 
 Have not all Truths witnejfes heard fuch reproaches ? 
 
 You pretend confcience ; You fay you are perfecuted 
 
 for Religion ; You will fay you are Martyrs ? 
 
 Oh it is hard for Gods children to fall to opinion and 
 pra&ice of Perfecution, without the ready learning 
 the language thereof: And doubtlelfe, that Soule that 
 can fo readily fpeake Babels language, hath caufe to 
 
 • The Workes of the MoJ} High and Mightie Prince James, p. 79 ante p. 32. 
 
"The Bloiidy Tenent. 1 87 
 
 fear that he hath not yet in point of Worfhip left 
 the Gates or Suburbs of it. 
 
 Peace. Againe, in blaming lulian and Valens the 
 Arrian, for [97] " tolerating all weeds to grow, he 
 " notes their finfuU end, that thereby they might 
 " choake the vitals of Chrijiiatiity ; and feemes to 
 " confent (in this and other palfages foregoing and 
 "following on a fpeech of Jerome) that the weeds of Chriits 
 "Ja/Je Religio?is tolerated in the world, have a power ^'''^.^/"^^ 
 " to choake and kill true Chriftianity in the Church, in his 
 
 Truth. I Ihall more fully anfwer to this on ytrowt'j- Church, 
 fpeech, and fhew that if the weeds be kept out ot theJJ^j^^j' ' 
 Garden of the Church, the Rofes and Lilies therein the abun- 
 will flourifli, notwithftandino; that weeds abound in^'''"^f °^ 
 
 , ... weeds 
 
 the Fie/d of the Civ/'// State. When Chri//ianityhegd.n^\n the 
 to be choaked, it was not when Cljrijiians lodged in world) 
 cold Prifons, but Downe beds of eafe, and perfecuted ['gj™'^' 
 others, &c. 
 
 CHAP. LXVI. 
 
 Peace. T T E ends this paffage with approbation of 
 1 J. ^ Rlvzabeth for perfecuting the Papijls, 
 and a reproofe to King James for his perfecuting the 
 Puritans, &c. 
 
 Truth. I anfwer, if ^eene E/izabeth according to The per- 
 the Anjwerers Te?ient and Confcience, did well toJ^^"^'°"°^ 
 perfecute according to her confcience, King ya??ies£ji^^/,^ifj 
 did not ill in perfecuting according to his : For Mr. and King 
 Cotton muft Rrant, that either Ki?iQ- "Jafnes was not '^"''"'f''^'"' 
 
 r- , .'^ ^ ... , pared to- 
 
 fit to be a King, had not the elfentiall qualifications oigcx.\\&r. 
 
 a Kitig, in not being able rightly to judge who ought 
 
1 88 T^he Bloudy Tenent. 
 
 to be perfecuted, and who not, or elfe he muft con- 
 felTe that King James and all Magijirates muft per- 
 fecute fuch whom in their Confcience they judge 
 worthy to be perfecuted. 
 
 I fay it againe (though I neither approve Queen 
 Elizabeth or K. Jatnes in fuch their perfecutions, yet) 
 fuch as hold this Tenent of perfecuting for Confcience, 
 muft alfo hold that Civill Magijirates are not elfen- 
 tially fitted and qualified for their function and office, 
 except they can difcerne clearly the diflTerence 
 betweene fuch as are to be puniflied and perfecuted, 
 and fuch as are not. 
 
 Or elfe if they be elfentially qualified, without fuch 
 a religious fpirit of difcerning, and yet muft perfecute 
 the Heretic ke, the Schiffuaticke, &c. muft they not 
 perfecute according to their confcience and perfwa- 
 fion. And then doubtlefle (though he bee excellent 
 for Civill Government) may he eafily, as Paul did 
 ignorantly, perfecute the Son of God, in ftead of the 
 Son ot perditio?i. 
 
 98] Therefore (laftly) according to Chrijl Jefus his 
 command, Magijirates are bound not to perfecute, 
 and to fee that none of their fubjed:s be perfecuted 
 and opprelfed for their conJcie?ice and worjhip, being 
 otherwife fubjedl and peaceable in Civill Obedience. 
 
 CHAP. LXVII. 
 
 IN the fecond place I anfwer and aske, what glory 
 to God, what good to the Joules or bodies of their 
 J'ubjeBs fliall Princes, did thefe Princes bring in per- 
 fecuting f &c. 
 
The Bloudy Tenent. 189 
 
 Peace. Mr. Cotton tells us in his difcourfe upon the^" ^'^ 
 third Vtolly that ^eene Elizabeth had ^Xvnoii fired ih.Q°^^^^^ 
 world in civill cotubiijiions by fuch her perfecuting : Viols, in 
 "For, though hee bring it in to another end, yet he Py'""^' '^''• 
 *' contelfeth that it railed all Chrijlejidome in rf^w-^^fZ-fefTeththat 
 *^ tion^ railed the Warres of 88. and the ^paniflo Inva-Q^^^^ 
 ^yio?i : and he addes (both concerning the £;?^///7j j^^'^.^p^^i'^g 
 ** Nation and the X^iitch) that if God had not born cuting the 
 " witnelfe to his people, and their Laws, in defeating f'^'P'^^^' 
 "the intend?nents of their enemies againft both the ruined the 
 ^^ Nations y it might have beene the rz//«^ of them Englifh 
 " both.' ^'"°"- 
 
 Truth. That thofe Lawes and PraBices of Queene 
 Elizabeth raifed thofe combujiions in Chrijlendome I 
 deny not : That they might likely have coif the mine 
 of Englijh and T^utch I grant. 
 
 That it was Gods gracious worke in defeating the The Wars 
 hitendments of their ^//fw/fj- 1 thankfully acknowledge, betweene 
 But that God bore witnelfe to fuch perfecutions and^^id the' 
 lawes for fuch perfecutions I deny, tor Proteil- 
 
 Firft, event and fuccejfe come alike to all, and are^"^^* 
 no Argumeiits of love or hatred, &c. 
 
 Secondly, the Papijls in their warres have ever yet 
 had both in Peace and JVar viBory and domi?iion ; and 
 therefore (if fuccelfe be the meafure) God hath borne 
 witnelfe unto them. 
 
 It is moft true what Y)aniel in his 8. and 1 1. and 
 12. Chapters, and lohn in his Revel. 11. 12. and 13. 
 Chapters write of the great fuccelfe of Antichrijl 
 againft Chriji lejus for a time appointed. 
 
 ' The Powring out of the Seven Vials ; Revelation, with an application of it to our 
 or an Expofttion of the i6. Chapter of the Times. The third Vial, p. 7. Lond. 1642. 
 
190 The Bloudy Tenent. 
 
 Eventus Succcfle was varioLis betweene Charles the fift and 
 °huertus ^ ^0"^^ German Princes : Philip of Spaine and the Low 
 Countries : The French King and his Proteftant Sub- 
 jects, fometimes loling, fometimes winning, inter- 
 changeably. 
 The wars But moft memorable is the famous hiftory of the 
 ^"Jj/"S" Waldenfes and Albingenfes^ thofe famous Witiiejfes of 
 Walden- J^fus Chrijl, who rifing from [99] Waldo at Lyons 
 fian wit- in France (i 160.) fpread over France^ Italy, Gertnany, 
 "^ ^^a and almofi: all Countries, into thoufands and ten thou- 
 
 againlt ^ _^ • r ^ r-i i i 
 
 three fands, making feparation from the Pope and Church 
 
 Popes and ^i^ ^Qffjg^ Thefe fought many Battels with various 
 
 pifli'^Ar- fuccelfe, and had the alliftance and proted:ion of 
 
 mies. divers great Princes againfl: three fucceeding Popes 
 
 and their Artnies, but after mutuall Jlaughters and 
 
 miferies to both lides, the 'tvx\2i({ JucceJJe oi viBory tell 
 
 to the Popedome and Romijh Church in the utter 
 
 extirpation of thofe famous Waldenjian witnejfes. 
 
 Gods peo- Gods fervants are all overcommers when they war 
 
 P e vifto- -^^ QqJ^ weapons in Gods caufe and Wordnp : and 
 
 nous over- r J ^ ..-'-'., 
 
 commers, Rcvel. 2. and 3. Chapters, feven tmies is it recorded, 
 and with 'pQ }^jj^ ^}^a(- ovcrcoffimeth in Ephefus, To him that 
 pons. ~ overcommeth in '^^ardis, &c. and Revel. 12. Gods fer- 
 vants overcame the Dragon or Devill in the Romane 
 Fmperours by three weapons. The blood of the Lambe, 
 The word of their Tejiiniotiy, and The not loving of 
 their lives unto the death. 
 
 CHAP. LXVIII. 
 
 T^^ 1 J Peace.^ I ^He Anfwerer in the next place defcends 
 
 third head I ii-i iinrxfr^ 
 
 ofArgu- J- to the third and lalt Head 01 Arguments 
 
The Bloudy Tenent. 191 
 
 produced by the Authour^ taken from the judgement ^'^"'^s 
 of ancient and later Writers^ yea even of the Papijis ^°^^ ^"'^ 
 themfelves, who have condemned perfecution for con- later wri- 
 fcience fake : fome of which the Anjwerer pleafeth ^^^^• 
 to anfwer, and thus writeth. 
 
 " You begin with Hilarie^ whofe tejlimony without The 
 ^'prejudice to \\\^ l^ruth we may admit : For it is ^J^^'^'j^" 
 " true, the Chrijlian Church doth not perfecute^ but doth not 
 
 " is perfeCUted. perfecute, 
 
 *' But to excommunicate an Heretic ke is not to per- fecateZ^'^" 
 ^^ Jecutc, that is, it is not to puni(h an innocent, but a 
 " culpable and damnable perfon, and that not for con- 
 *''' Jcience, but tor perlifting in errour againlt Hght ot 
 " conjcience, whereof he hath beene convinced. 
 
 Truth. In this Anfwer here are two things. 
 
 Firlt, his confejjion of the fame Truth affirmed by 
 Hilarius, to wit, that the Chrijlian Church doth not 
 perfecute, but \s perj'ecuted : futing with that foregoing 
 obfervation of King lames from Rev. 20. 
 
 Peace. Yet to this he addes a colour thus .• which, 
 faith he, wee may admit without prejudice to the 
 truth. 
 
 Truth. I anfwer. If it bee a marke of the Chrijlian Perfecu- 
 Church to bee perjecuted, and of the Antichrijlian or ""^ ' 
 falfe Church to perfecute, then thofe Churches cannot not b 
 be truly Chrijlian (according to the firft [100] /«fl:i- Chrift 
 tution) which either atlually themfelves, or by the 
 Civill power of Kings and Princes given to them (or 
 procured by them to fight for them) doe perfecute 
 fuch as dilfent from them or be oppofite againft 
 them. 
 
 Peace. Yea, but in the fecond place he addeth. 
 
 e 
 
 s 
 Churches. 
 
192 The Bloudy Tenent. 
 
 that to excommunicate an Heretic k, is not to perfecute, 
 but to puni(h him for linning againft the Hght of his 
 own confcience^ &c. 
 
 Truth. I anfwer, if this worthy Anfwerer were 
 throughly awaked from the Spoufes {pintu2.\\ JIum/?er, 
 (Cant. 5.) and had recovered from the drunkennejfe 
 of the great whore, who intoxicateth the Nations, 
 Revel. 17. It is impoffible that he (hould fo anfwer: 
 for 
 The na- Firft, who queftioneth, whether to excommunicate 
 communf-'^" Hcretick, (that is, an objiinate Gainfayer) as we 
 cation. have opened the word upon Tit. 3.) I fay, who quef- 
 tioneth whether that be to perfecute ? Excommunica- 
 tion being of 2. Jpirituall nature, a Sentence denounced 
 by the Word of Chriji Jefus the Spirituall King of 
 his Church ; and a Spirituall killing by the moft fliarpe 
 two-edged Sword of the Spirit, in delivering up the 
 perfon excommunicate to Sathan. Therefore who 
 fees not that his Anfwer comes not neere our ^ef- 
 tion .^ 
 
 Peace. In the Anfwerer s fecond conclufon (in the 
 entrance of this Difcourfe) he proves perfecution 
 againft an Heretick for linning againft his confcience, 
 and quotes Tit. 3. 10. which only proves (as I have 
 there made it evident) a Spirituall rejeBing or excom- 
 municating from the Church ot God, and fo comes 
 not neer the queftion. 
 
 Here again he would prove Churches charged to 
 be falfe, becaufe they perfecute : I fay he would prove 
 them not to be falfe, becaufe they perfecute not: for, 
 faith he, Excommunication is not Perfecution. Whereas 
 the ^eftion is (as the whole difcourfe, and Hilaries 
 
The Bloudy Tenent. 193 
 
 own amplification of the matter in this fpeech, and ^^^^.^ P^''- 
 t\ic praBice of all Ages teftifies) whether it be not aj^"^jj'^"°/ 
 falfe Church that doth perfecute other Churches or 
 Members (oppofing her in Spirituall and Church 
 matters, not by Excommunications, but by imprijon- 
 mentSy Jiocking, whippings fining^ banijhhig^ hangings 
 burnings &c. notwithftanding that fuch perfons in 
 Qivill obedience and fubjed;ion are unreproveable. 
 
 Truth. I conclude this palTage with Hilarius andChrifts 
 the Anfwerer, That the ChrilUan Church doth not^P"""'^ "° 
 perfecute \ no more then a Lilie doth fcratch the or fighter. 
 Thorfies, or a Lambe purfue and teare the Wolves^ or 
 a Turtle dove hunt the Hawkes and Eagles^ or a chajie 
 and inodeji [loi] Virgin fight and fcratch Hke whores 
 and harlots. 
 
 And for punifhing the Heretick for finning againfi: 
 his confcience after conviBion^ which in the fecond 
 conclujion he afhrmeth to be by a civill /word I have 
 at large there anfwered. 
 
 CHAP. LXIX. 
 
 Peace.^^ the next place he feledieth one pafi^age 
 A out of Hilariey (although there are many 
 golden pafi^ages there exprefi: againfi: the ufe oi Civill 
 Earthly Powers in the Affaires of Chriji.) The palT- 
 age is this : 
 
 "It is true alfo what he faith, that neither the^hocan- 
 ^^ Apojlles nor We may propogate Chrijlian Religion^^ ^^^^"^ 
 " by the Sword : but if Pagans cannot be won by the Word, 
 ** Wordy they are not to be compelled by the Sword: J""^ "°^ 
 " Neverthelelfe this hindreth not (faith he) but if peiied 
 25 
 
194 '^k^ Bloudy Tenent. 
 
 by the « tJ^gy qj- ^^y Other (hould blafpheme the true God 
 " and his true Religion, they ought to be feverely pun- 
 **i{hed: and no lelTe doe they deferve, ii \.h.&y f educe 
 *' from the Truth to damnable Herejie or Idolatrie. 
 
 Truth. In which Anfwer I obferve, firfl: his Agree- 
 ment with Hilarie, that the Chrijlian Religion may 
 not be propagated by the Civill Sword. 
 
 Unto which I reply, and aske then what meanes 
 this palTage in his iirft anfwer to the former fpeeches 
 of the Kings, viz. " We acknowledge that none is to 
 " be conjirained to beleeve or protelTe the true Religion, 
 " till he be convinced in judgement of the Truth ot 
 ** it : implying 2 things. 
 
 Firft, that the Civill Magijlrate, who is to con- 
 ftraine with the Civill Sword, muft judge all the Con- 
 fciences of their Subje6ts, whether they be convinced 
 or no. 
 
 Secondly, when the Civill Magijlrate difcerns that 
 his Subjects confciences are convinced, then he may 
 . conftraine them vi & armis, hoftily. 
 upon Con- And accordingly, the Civill State and Magijiracie 
 ^c\QncGs \n judging m J pirituall things, who knowes not what 
 Ne ^En conjiraint lies upon all confciences in Old and New 
 land. England, to come to Church, and pay Church duties,^ 
 
 ' "By I Eliz. c. 2 (^), it was provided, Church Wardens to the ufe of the poor." 
 
 that every inhabitant of the realm or do- This and other penal laws in regard to 
 
 minion fhall diligently and faithfully, religious opinions was abolifhed by the 
 
 having no lawful or reafonable excufe to ilatute 9 and 10 Vift. c. 59. Stephen, 
 
 be abfent, endeavour themfelves to relort Commentaries on the Laws of England, 
 
 to their parifh church or chapel accuf- iii; 51. 
 
 tomed, or, upon feafonable let, to fome " Whereas complainte hath bene 
 
 ufual place where common prayer (hall made to this Court that dyvers perfons 
 
 be ufed, on Sundays or holidays, upon within this jurifdiftion doe vfually abfent 
 
 penalty of forfeiting for every non-attend- themfelves from church meetings vpon 
 
 ance twelve pence, to be levied by the the Lords day, power is therefore giuen 
 
T^he Bloiidy Tenent. 
 
 95 
 
 which is upon the point (though with a /word of a 
 finer gilt and trim in New Efigland) nothing eH'e but 
 that which he confeiTeth Hilarie faith true, fliould not 
 be done, to wit, ^propagation oi Religion by the Sivord. 
 102] Againe, although he confeiTeth that propaga- 
 tion of Religion ought not to be by the Jword: yet he 
 maintaineth the ufe of the Jword, when perfons (in 
 the jiidgen/ent of the drill State, for that is implied) 
 
 to any two Afliilants to heare and fen- 
 fure, either by ftvne or impriionm', (att 
 their difcrecon) all miidemean'^^ of that 
 kinde committed by any inhabitant within 
 this jurifdiftion." Ma/s. Colonial Records, 
 i: 140. March, 1634-5. ^'^- Records i: 
 240, Sept. 1638. 
 
 To the afiertion in the text Cotton 
 replies : " I know no conllraint at all, 
 that lieth upon the confciences of any 
 in Nezv- England, to come to Church : 
 Lead of all do I know, that any are con- 
 ftrayned to pay Church-duties in New 
 Englad. Sure I am, none in our Town, 
 neither Church-members, nor other, are 
 conilrai^ied to pay any Church duties at 
 all. What they pay they give volunta- 
 rily, each one with his owne hand, with- 
 out any conftraint at all." Bloudy Tenent 
 tVaJhed, p. 146. Cotton's aflertion in 
 regard to Bollon is fuftained by Win- 
 throp, Kezv England, i: 355. "Mr. Cot- 
 ton preaching out of the 8 of Kings, 8, 
 taught, that their Magiftrates are forced 
 to provide for the maintenance of min- 
 iflers, etc. when the Churches are in a 
 declining condition. There he fhowed, 
 that the minillers' maintenance fhould 
 be by voluntary contribution, etc." 
 
 But Williams rejoins, "If Mr. Cotton 
 hcforgettful, fure he can"hardlybe igno- 
 rant of the halves and Penalties extant in 
 
 New England that are (or if repealed have 
 been) againll fuch as abfent themfelves 
 from Church Morning and Evening, and 
 tor Non-payment of Church-duties, al- 
 though no Members. 
 
 "For a Freedome of Not paying in his 
 Towne, it is to their commendation and 
 Gods praife, who hath fnowed him and 
 others more of his holy Truth: Yet 
 who can be ignorant of the SefTments 
 upon all in other Townes, of the many 
 Suits and Sentences in Courts (for Non- 
 payment of Church-Duties') even againft 
 fuch as are no Church Members ?" The 
 Bloody Tenent yet more Bloody, p. 216. 
 
 Lechford's telVimony alfo goes fome- 
 what againll Cotton's general denial : 
 "At fome places they make a rate upon 
 every man, as well within, as not of the 
 Church, refiding with them, towards the 
 Churches occafions j and others are be- 
 holding, now and then, to the generall 
 Court, to iludy wayes to enforce the 
 maintenance of the Minillcrie." Plain 
 Dealing, p. 19. To this may be added 
 two fentences from Winthrop's journal 
 in 1642: "The churches held a differ- 
 ent courfe in raifing the Minifler's main- 
 tenance. Some did it by way of taxa- 
 tion, which was very ofFenfive to fome." 
 New England, i i : 112. 
 
196 The Bloudy Tenent. 
 
 blajpheme the true God, and the true Religion, and 
 alfo feduce others to damnable Here/ie and Idolatrie. 
 Which becaufe he barely affirmeth in this place, I 
 fliall defer my Anfwer unto the after Reafons of Mr. 
 Cotton and the Elders of New Englifli Churches ; 
 where Scriptures are alleadged, and in that place (by 
 Gods afliftance) they fliall be examined and anfwered. 
 
 CHAP. LXX. 
 
 TertulUan Peace. ^ I "^He Anfwerer thus proceeds : " Your next 
 diibuffed! ^ " Writer is Tertul/ian, who fpeaketh to 
 
 " the fame purpofe in the place alleadged by you. 
 " His intent is only to reftraine Scapula the Roman 
 " Governour of Africa, from perfecuting the Chrif- 
 ^^ tians, for not offering Jacri/ice to their Gods: and. 
 " for that end, fetcheth an Argument from the Law 
 ** oiNatur all equity, not to compell any to any Religion, 
 ** but permit them to believe or not to believe at all. 
 " Which we acknowledge ; and accordingly we 
 "judge, the Englilh va?.-^ permit the Indians to con- 
 " tinue in their unbeliefe : neverthelelfe it will not 
 *' therefore be lawfull to tolerate the worfloip of Devils 
 " or Idols, to the feduclion of any from the Truth. 
 
 Truth. Anfw. In this palTage he agrees with Ter- 
 tullian, and gives inftance in America of the Englifh 
 permitting the Indians to continue in their imbeleefe : 
 The In- yet; withall he affirmeth it not lawfull to tolerate 
 ^^^ Y.r^a.'worjhipping oi Devils, ov J eduB ion ivoi'n the Truth. 
 land per- I aufwcr, that in New Rngland it is well known 
 muted by ^j^^^ ^.j^^^ ^^^ oucly permit the Indians to continue in 
 lifh not their unbeliefe, (which neither they, nor all the 
 
'The Bloudy Tenent. 1 97 
 
 Mifiijiers oi Qhriji on Earthy nor Angels in Heaven^^^Y,^^ 
 can helpe, not being able to worke beleefe) but they |^^"jj""j.^ 
 alio permit or tolerate them in their Paganifl:) wo?-Jhipy unbclccf 
 which cannot be denied to be a worlhippinz oi Devils, (^hich 
 
 J 1 1 o ' they can- 
 
 as all falfe Worfliip is." not cure) 
 
 And therefore confequently according to thefamebut alfo in 
 pradlice, did they walke by Rule and hnpartially^ "^^worfhip ^ 
 onely the Indians, but their Qountry?nen, French^ which 
 Dutch, Spanijh, Perjians, Tiirkes, lewes, &c. {]iould[^^y/"'S^^ 
 alfo be permitted in their Worjljips, if correfpondentdvilfword 
 in civill obedience. reilraine. 
 
 103] Peace. He addes further, when Tertulliatt faith. 
 That another mans Religion neither hurteth nor 
 profiteth any ; It muft be underftood oi private wor- 
 Jhip and Religion protelfed in private : otherwife a 
 falfe Religion profelfed by the members of the Church, 
 or by fuch as have given their names to Chriji, will 
 be the ruifie and dejolation of the Church, as appeareth 
 by the threats of Chrijl to the Churches, Revel. 2. 
 
 Truth. I anfwer (paffing by that unfound dijiinc- 
 tion of members of the Church, or thofe that have 
 given their Na?nes to Chrijl, which in point of vilible 
 profejjion and Worjhip will appeare to be all one) it 
 is plaine, 
 
 P^irfl:, that Tertullian doth not there fpeake of pri- 
 vate, but of publike Worfliip and Religion. 
 
 Secondly, Although it be true in a Church oi Chrijl, 
 that a falfe Religion or Worjhip permitted, will hurt, 
 
 ' This Cotton denies, (Bloudy Tenent mit to the Englifii) continue in their 
 
 ^/?/?'frf', p. 147,) and Williams reaffirms, publike Paganifh Worfhip of Devills, I 
 
 "It is moft true, that the Monahiggan- lay openly and conjlantly." Bloody Tenent 
 
 eucks, Mifhauomeucks, Pautuckfeucks yet more Bloody, Tp. 218. 
 and Cawfumleucks (who proteffe to lub- 
 
198 The Bloudy Tenent. 
 
 according to thofe threats of Chriji, Revel. 2. Yet 
 in 2 cafes I believe a falfe Religion will not hurt 
 (which is moft like to have been Tertullians mean- 
 ing-) 
 In 2 cafes Firft, a falfe Religion out of the Church wdll not 
 
 HgLn wni^"^^ the Churchy no more then weedes in the Wilder- 
 not hurt nejfe hurt the inclofed Garden, or poyfon hurt the body 
 the true ^j^g^ j|- \^ ^Qt touched or taken, yea and antidotes 
 
 Church, . • a •«. 
 
 or the are received agamlt it. 
 
 State. Secondly, a falfe Religion and Worjlnp will not hurt 
 
 the Civill State, in cafe the worjhippers breake no 
 civill Law : and the Anjwerer (elfwhere) acknow- 
 ledgeth, that the civill Law es not being broken, civill 
 Peace is not broken : and this only is the Point in 
 Queflion. 
 
 CHAP. LXXI. 
 
 PeaceT^TOxxx next Authour (faith he) 'Jerome, crolf- 
 
 J- eth not the " Truth, nor advantagerh your 
 
 " Caufe ; for we grant what he faith, that Herefie 
 
 " muft be cut off with the fword of the Spirit : but 
 
 " this hinders not, but being fo cut down, if the 
 
 " Heretick will perfift in his Herefie, to the feduc- 
 
 " tion of others, he may be cut ofFalfo by the Civill 
 
 The fedu- *< Sword, to prevent the perdition of others. And 
 
 bfeftin " ^^^^ ^° ^^ yero??ies meaning, appeareth by his note 
 
 of others " upon that of the Apoftle, [A little Leaven leaveneth 
 
 difcuffed. « tPje whole lumpe] Therefore (faith he) a fparke as 
 
 " foon as it appeareth, is to be extinguiflied, and 
 
 " the leaven to be removed from the refl of the 
 
 1 04] " dough ; Rotten pieces of flefh are to be cut 
 
The Bloudy Tenent. 199 
 
 " off, and a fcabbed beaft is to be driven from the 
 " fheepfold ; left the whole Houfe, Body, maffe of 
 " Dough, and Flock, be fet on fire with the fparke, 
 " be putrified with the rotten fiefti, fowred with the 
 " leaven, perifh by the fcabbed beaft. 
 
 Truth. I anfwer, firft, he granteth to Tertullian^'^ Jhe 
 that Here/ie muft be cut off with the fword of thet,.uj^e(h 
 Spirit : yet withall he maintaineth a cutting off by a not to the 
 fecond Sword, the y^^'c^r^ of the Magijirate ; and con- \^^^ °^ 
 ceiveth that Tertiilliarf fo meanes, becaufe he quotethonly in 
 that of the Apoftle, A little leaven leaveneth the wZ'o/^ Spiritual! 
 
 / ^ caufes. 
 
 lumpe. 
 
 Anjw. It is no Argument to prove that Tertullian' 
 meant a civill /word, by alleadging i Cor. 5. or Gal. 
 5. which properly and only approve a cutting off by 
 the fword of the Spirit in the Church, and the purg- 
 ing out of the leaven in the Qhurch in the Cities of 
 Corinth and Galatia. 
 
 And if TertulUan' (liould fo meane as himfelfe doth, 
 yet 
 
 Firft, that grant of his, that Herejie muft be cutTheabfo- 
 offwith the fword of the Spirit, implies an abfolute^?'^ ^"^% 
 
 -• cicncic or 
 
 fufficiencie in theyu'o/v/of the Spirit to cut it down, the fword 
 according to that mighty operation of Spirituallof the 
 weapons, (2 Cor. 10. 4.) powerfully fufticient either P"^'^' 
 to convert the Heretick to God, and fubdue his very 
 thoughts into fubjed:ion to Chriji, or elfe fpiritually 
 to Hay and execute him. 
 
 Secondly, it is cleare to be the meaning of the 
 Apojile, and of the Spirit of God, not there to fpeake 
 to the Church in Corinth or Galatia, or any other 
 
 ' Thus in the original text, but an evident mifprint for Jerome. 
 
200 ^ The Bloudy Tenent. 
 
 ^he Church, concerning any other dough, or houfe, or body, 
 of Chrift °^ fl'^^^i but the dough, the body, the houfe, the ^o<:/^ 
 to be kept of Qhriji his Church : Out of which fuchy/>^r/'j-, fuch 
 P"*"^* leave?!, fuch rotten fleJJj and /cabbed Jheep are to be 
 
 avoided. 
 A Nation- Nor could the eve of this worthy Anfwerer ever 
 not 'ml\ ^^ ^*^ obfcured, as to run to a Sfniths fliop for a Sword 
 tutcd by oi iron ^ndijteale to helpe the Sword of the Spirit, if 
 Chnil t}^e ^^^;^ Qf Rig/jteoufneffe had once been pleafed to 
 fhew him, that a National! Church (which elfewhere 
 he profeiTeth againft) -^Jlate Church (whether explicite, 
 as in Old England, or implicite, as in New) is not the 
 Injiitution of the Lord J ejus Chriji. 
 The The Nationall ty pic all State-Church of the J ewes 
 
 Ch'iu-ch necelTarily called for fuch weapons : but the particu- 
 of the lar Churches of Chriji in all parts of the World, con- 
 Jewes. fifting of 'J ewes or Gentiles, is powerfully able by the 
 /word of the Spirit to defend it felfe, and offend Men 
 or Devils, although the State or Kingdome (wherein 
 fuch a Church or Churches [105] oi Chriji are gath- 
 ered) have neither carnall Jpeare nor Jword, &c. as 
 once it was in the Nationall Church of the Land of 
 
 I Sam. I X, ^ 
 
 Cayiaan. 
 
 CHAP. LXXII. 
 
 Man hath Peace.\yKentius (whom you next quote, faith he) 
 no power J) fpeaketh not to your caufe. Wee willingly 
 
 to make ^ ^ o y 
 
 lawes to grant you, that man hath no power to make Lawes 
 bindecon-to binde cojijciencc, but this hinders not, but men may 
 cience. ^^^ ^.j^^ Lawcs of God obferved which doe binde cofi- 
 Jcience. 
 
The Bloudy Tenent. 201 
 
 Truth. I anfwer, In granting with Brentius that 
 man hath not power to make Lawes to hinde con- 
 fcience, hee overthrowes fuch his tenent and practice 
 as rejiraine men from their JVorJhip, according to 
 their Confcience and beleefe, and conftraine them to 
 fuch worjhips (though it bee out of a pretence that 
 they are convinced) which their owney^^w/cj' telJ them 
 they have no fat isj a B mi nov faith in. 
 
 Secondly, whereas he affirmeth that men may make 
 Lawes to fee the Lawes of God obferved. 
 
 I anfwer, as God needeth not the helpe of a mate- 
 rial! yu'(?7Y/ oi feele to alTift the [word of the spirit in 
 the aftaires of coifcience^ fo thofe men, thofe Magif- 
 trates, yea that Commonwealth which makes fuch 
 Magijirates, muft needs have power and authority 
 from Chriji fefiis to fit fudge and to determine in 
 all the great controverfies concerning doBrine^ difci- 
 pline^ govcrn?nent, Cs'c. 
 
 And then I aske, whether upon this ground it muft ^^'P^'"^^^ 
 not evidently follow, that quent'es 
 
 Either there is no lawiull Commonwealth nor civilUm\o\d- 
 State of men in the world, which is not qualified ^^^^" 
 with this fpirituall difcerning : (and then alfo that the 
 very Commonweale hath more light concerning the 
 Church of Chri/i, then the Church it felfe.) 
 
 Or, that the Commonweale and Magijlrates thereof 
 muft judge and punidi as they are perfwaded in their 
 owne beleefe and confcience^ (be their confcience Pagan- 
 iJJj, Turktjh, or Antichrifian) what is this but to con- 
 found Heaven and Earth together, and not onely to 
 take away the being of Chrifianity out of the World, 
 but to take away all civility^ and the world out of the 
 
 worlds and to lay all upon heapes of confufion ? 
 26 
 
202 T^he Bloudy Tenent. 
 
 io6] CHAP. LXXIII. 
 
 Luthers Peace/ I ^He like anfwer (faith he) may bee returned 
 
 in this°"^ -^ ^^ Luther, whom you next alledge. 
 
 cafe dif- Firft, that the govermnent of the civill Magijirate 
 
 cuffed. extendeth no further then over the bodies and goods 
 
 of their JubjeBs, not over their Joules, and therefore 
 
 they may not undertake to give Lawes unto ih^foules 
 
 and confciences of men. 
 
 Secondly, that the Church of Chrijl doth not ufe 
 the Arme oi fecular power to compell men to the 
 true profeffion of the truth, for this is to be done 
 w'lih. J pirituall weapons, whereby Chrijlians are to be 
 exhorted, not compelled. " But this (faith hee) hin- 
 " dreth not that Chrijlians finning again ft light of 
 ^^ faith and conjcience, may juftly be cenfured by the 
 " Church with excommunication, and by the civilljword 
 ** alfo, in cafe they iliall corrupt others to the perdi- 
 " tion of their foules. 
 
 Truth. I anfwer, in this joynt confejjimi of the 
 Anjwerer with Luther, to wit, that the government 
 of the civill Magijirate extendeth no further then 
 over the bodies and goods of their JubjeBs, not over 
 \\\^\x Joules : who fees not what a cleare tejlimony from 
 his own mouth and pen is given, to wit, that either 
 the Spirituall and Church eftate, the preaching of the 
 Word, and the gathering of the Church, the BaptiJ?ne 
 of it, the Minijlry, Government and Adminijlrations 
 thereof belong to the civill body of the Com?nonweale? 
 that is, to the bodies and goods of men, which feemes 
 monftrous to imagine : Or elfe that the civill Mag- 
 ijirate cannot (without exceeding the bounds of his 
 office) meddle with thofe fpirituall affaires. 
 
lem- 
 
 fclves. 
 
 The Bloudy Tenent. 203 
 
 Againe, neceiTarily mufl: it follow, that thefe two^*"- ^ot- 
 are contradictory to themlelves : to wit, tions^evl" 
 
 The Magijirates power extends no further thendently 
 the bodies and ^oods of the fubied:, and yet proved 
 
 <~> J ' ^ ^ J contrauic- 
 
 The Magijh'cite muft puni(h Chrijlians for finning tory to 
 again it the light oi faith and confcicnce^ and for r^r- tht 
 ruptiiig i\\^ Joules of men. 
 
 The Father of Lights make this worthy Anfwerer 
 and all that feare him to fee their wandring in this 
 cafe, not only from \\\% feare ^ but alfo from the light 
 of Reafon it felfe, their owne conviBions and con- 
 fejjions. 
 
 Secondly, in his joint confeffion with Luther, that 
 the Church [107] doth not ufe the fecular power to 
 compell men to the Faith and Profeffion of the truth, 
 he condemneth (as before I have obferved) 
 
 Firfi:, his former Implicatiofi, viz. that they may 
 bee compelled when they are convinced of the truth 
 of it. 
 
 Secondly, their owne pradlice, who fuffer no man 
 of any different confcience and worfiip to live in their 
 jurifdi6lion, except that he depart from his owne 
 exercife of Religion and Worjlnp differing from the 
 worflnp allowed of in the civill State, yea and alfo 
 adiually fubmit to come to their Church. 
 
 Which howfoever it is coloured over with thisH<:3""g 
 varnifli, viz. that men are coinpelled no further then^Qj.jQf 
 unto the hearing of the Word, unto which all men God in a 
 are bound : yet it will appeare that teaching and being ^.^'-'''ch 
 taught in a Qhurch eftate is a Church worfliip, as part of 
 true and proper a Church worjhip as the Supper of^^^odswor- 
 the Lord, Aa. 2. 46. '^'P- 
 
fcience. 
 
 204 The Bloudy Tenent. 
 
 Secondly, all perfons [Papijl and Protejiant) that 
 are confcientious, have alwayes fuffered upon this 
 ground efpecially, that they have refufed to come to 
 each others Church or Meeting. 
 
 CHAP. LXXIV. 
 
 Papiils Peace/ I ^He next paflage in the Author which the 
 tokradon ^ Atifwcrer defcends unto, is the tejiimony of 
 
 of con- the Papijis themfelves, a lively and fhining teftimony 
 from Scriptures alledged both againfl: themfelves and 
 all that alfociate with them [siS power is in their hand) 
 in fuch unchrijiian and bloody both tenents and prac- 
 tices. 
 
 " As for the tejiimony of the PopiJJj booke (faith he) 
 " we weigh it not, as knowing what ever they fpeake 
 " for toleration oi Religion, where themfelves are under 
 " Hatches, when they come to fit at Stern they judge 
 " and praBife quite contrary, as both their writings 
 " and judiciall proceedi?igs have teftified to the world 
 " thefe many yeares. 
 
 Truth. I anfwer, although both writings and prac- 
 tices have been fuch, yet the Scriptures and exprejjions 
 of truth alledged and uttered by them, fpeake loud 
 and fully for them when they are under the Hatches, 
 that for their confciejice and religion they (liould not 
 there be choaked and fmothered, but fuffered to 
 breathe and walke upon the Deckes in the ayre of 
 civill liberty and converfation in the Ship of the co7n- 
 monwealth, upon good alfurance given of civill obedi- 
 ence to the civill State. 
 
The Bloudy Tenent. 205 
 
 108] Againe, if this practice bee fo abominable in The Pro- 
 his eyes from the Papijh^ viz. that they are fo partiall JartfaH in 
 as to perfecLite when they fit at Hebne^ and yet cry the cafe of 
 out againfi: perfeciitiofi when they are under the P.^''^^*-"" 
 Hatches, I fliall befeech the Righteous Judge of the 
 whole world io prefent as in a Water or Glafi^e (where 
 face anfwereth to face) the faces of the Papijl to the 
 ProteJia?it, anfwering to each other in the fmneiiejfe 
 oi par-tiality, both of this doctrine and pra6tice. 
 
 When Mr. Cotton and others have formerly been 
 under hatches, what fad and true complaints have 
 they abundantly powred forth againft perfeciition? 
 How have they opened that heavenly Scripture, Cant. 
 4. 8. Where Chriji J ejus calls his tender JVife and 
 Spoufe from the fellowfiiip with perfeciitors in their 
 dens of Lions, and mountaines of Leopards ? 
 
 But comming to the Helme (as he fpeaks of the 
 Papijis) how, both by preaching, writing. Printing, 
 pradice, doe they themfelves (I hope in their perfons 
 Lanibes) unnaturally and partially exprelfe toward 
 others, the cruell nature of fuch Lions and Leopards ? 
 
 O that the God of Heaven might pleafe to tell Afalfebal- 
 them how abominable in his eyes are a waight and lance in 
 a waight, a Jio?ie and a Jhne in the bag of '^'^ig^-^^-^ • iQ°sahom- 
 one waight for themfelves when they are under inable to 
 Hatches, and another for others when they come to^"'^- 
 He/me. 
 
 Nor (hall their confidence of their being in the 
 truth (which they judge the PapiJls and others are 
 not in) no nor the Truth it felfe priviledge them to 
 perfecute others, and to exempt themfelves from per- 
 fe cut ion, becaufe (as formerly.) 
 
2o6 T^he Bloudy Tenent. 
 
 Sheep can- Firft, it is againft the nature of true Sheep to per- 
 "° j^o'J" j^e fecute or hunt the Beajis of the Forreji, no not the 
 wolves, fame Wolves who formerly have perfecuted them- 
 felves. 
 
 Secondly, if it be a duty and charge upon all Mag- 
 
 ijirates in all parts of the World to judge and perfe- 
 
 cute in and for fpirituall caufes, then either they are 
 
 no Magijirates who are not able to judge in fuch 
 
 cafes, or elfe they muft judge according to their 
 
 Confciences, whether Pagan, Turkijlj or Antichrijlian. 
 
 Pills to Laftly, notwithftanding their confidence of the 
 
 purge out ffiiffj of their owne way, yet the experience of our 
 
 of perfe- Fathers errours, our owne ?nijlakes and ignorance, the 
 
 cution. fenfe of our own weakfiejfes and blijidtiejfe in the depths 
 
 of iht prophejies & myjieries of the Kingdom q>{ Chrijl, 
 
 and the great profelfed expeBation of light to come 
 
 which we are not now able to comprehend, may 
 
 abate the edge, yea {heath up the [ 1 09] y7£;(?r^ of per- 
 
 fecution toward any, efpecially fuch as differ not frorn 
 
 them in doBrines of repentance, ox faith, or holijiejje of 
 
 heart and life, and hope of glorious -Sindi et email union 
 
 to come, but only in the way and manner of the 
 
 adminiji rat ions of J ejus Chriji. 
 
 CHAP. LXXV. 
 
 Peace/ I "^O clofe this head of the teftimony of 
 X Writers, it pleafeth the Aifwerer to pro- 
 duce a contrary teftimony of Aujiin, Optatus, &c. 
 Superfti- Truth. I readily acknowledge (as formerly I did 
 J.'°"^P^''"concerninp: the teflimonv oi Princes) that Antichrift 
 
 lecution . ^ \ r /^ r • n 1/ 1 
 
 have had IS too hard lor Chrijt at votes and numbers ; yea and 
 
The Bloudy Tenent. 207 
 
 beleeve that in many points (wherein the fervants of"^=i"yvotes 
 Go^-Zthefe many hundred yeares have beene faft alleep) ^^^^ °q^_ 
 fiipet'Jiit ion 2inA perfecution have had more fuffragesple. 
 and votes from Gods owne people then hath either 
 been honourable to the Lord^ or peaceable to their 
 owne or the foules of others : Therefore (not to dero- 
 gate from the pretious 77iet7iory of any of them) let us 
 briefly confider what they have in this point affirmed. 
 
 To begin with Aujlin : "They murther (faith he) 
 " foules, and themfelves are afflidled in body, and 
 *' they put men to everlafting death, and yet they 
 *' complaine when themfelves are put to temporall 
 " death. 
 
 I anfwer. This Rhetoricall perfwajion of humane Aufiins 
 wifdome feems very reafonable in the eve of liefl:} and^^-^'"^ '^'^^ 
 
 *^ , J *j J pcriccu- 
 
 blood, but one Scripture more prevailes with faithfull tion ex- 
 and obedient foules then thoufands of plaulible and^™'"^'^- 
 eloquent fpeeches : in particular, 
 
 Firll, the Scripture ufeth foule-killing in a large Soul-kill- 
 fenfe, not only for the teaching oi falje prophets and^"^' 
 Jeducers, but even for the offenjive walking of Chrif- 
 tians, in which refped (i Cor. 8.) a true Chrijlian 
 may be guilty of dellroying a foule for whom Qhriji 
 died, and therefore by this rule ought to be hanged, 
 burned, &c. 
 
 Secondly, That plaulible fimilitude will not prove 
 that every falfe teaching or falfe practice actually kills 
 th^Jouky as the body is llaine, and llaine but once, for 
 Joules infedled or bewitched may againe recover, i 
 Cor. 5. Gal. 5. 2 Tim. 2. &c. 
 
 Thirdly, ^ov foule- killings, yea alfo iov Joule-wound- 
 ings and grievings, Qhrijt "J ejus hath appointed re??ie- 
 
2o8 The Bloudy Tenent. 
 
 Punifh- ^/^j. fufficlent in his Church. There comes forth a two 
 '^■^^^l'^^^' edged J word out of his ffwuth (Rev. i. and 1 1 lo] Rev. 
 Chrift 2.) able to cut downe Herejie (as is confeft) yea and 
 ^^^^^ to kill the Hereticke^ yea and to punifli \\\% Joule ever- 
 Soule-kill-laftingly, which no fword oi Jleele can reach unto in 
 ers and any punifhiTient comparable or imaginable ; and 
 vvound- therefore in this cafe we may fay of ihi^fpirituallfoule- 
 ers, killing by the /word of Chrijis mouth, as Paul con- 
 
 cerning the inceftuous perfon, 2 Cor. 2. Sufficient is 
 this punijhtnent, &c. 
 
 Fourthly, Although no Soule-killers, nor Soule- 
 grievers may be fuffred in the Spirituall State or King- 
 dome of Chriji, the Church ; yet he hath commanded 
 that fuch fliould be fuffered and permitted to be and 
 live in the Worlds as I have proved on Matth. 13. 
 otherwife thoufands and millions of Joules and bodies 
 both, muft be murthered and cut off by civill combiif- 
 tions and bloody warres about Religion. 
 Men dead Fifthly, I argue thus : The Soules of all men in 
 inSin,can-j.|-jg World are either naturally dead in Sin, or alive 
 Soule in Chriji. If dead in fmne, no man can kill them, 
 kill'd. no more then he can kill a dead man : Nor is it a 
 f," falfe Teacher or falfe Relip-ion that can fo much 
 
 tionall en- . . o _ ^ r i 
 
 forced Ke- prevent the means of Spirituall life, as one of thefe 
 ^'8'°" °r two ; Either the force of a materiall /word, imprifon- 
 War for i^ig the Soules of men in a State or Nationall Religion, 
 Religion Minijlcry OX Worjhip \ Or fecondly, Cw/Z/i^^^rrt'j' and 
 ^ ^ ^^° coinbudions for Religion fake, whereby men are imme- 
 
 great pre- , ^ . <-> ' J 
 
 venters of diatcly cut off without any longer meanes of Repent- 
 foulc con- ance. 
 
 and life. Now againe, for the Soules that are alive in Chrijt, 
 he hath gracioully appointed Ordinances powerfully 
 
The Bloudy Tenent. 209 
 
 fufficient to maintaine and cheridi that life^ Armour 
 of proof e able to defend them again ft men and devils. 
 
 Secondly, the Soule once alive in Chrift, is like 
 Chrift himfelfe, [Revel, i.) alive for ever, (Rom. 6.) 
 and cannot die 2^ fpirituall death. 
 
 Laftly, Grant a man to be 2.falfe Teacher, an Here- 
 tick, a BalaaiJi, a Spirituall Witch, a IVolfe, a Perfe- So^^e kill- 
 cuter, breathing out blafphefnies againft Chrijl, and^by^tTI^ 
 /laughters againft his followers, as Paul did, AB. 9. I grace of 
 fay, thefe who appeare Souk-killers to day, by the^ [^^ 
 grace of Chrijl may prove (as Paul) Soule f avers tofavers. 
 morrow : and faith Paul to Timothy (i Tim. 4.) thou 
 llialt fave thy felfe and them that heare thee : which 
 all muft necelTarily be prevented, if all that comes 
 within the fenfe of thefe Soule-killers, muft (as guilty 
 of blood) be corporally kill'd and put to death. 
 
 Ill] CHAP. LXVI. fLXXVI.] 
 
 Pfi^r^.T^Eare Truth, your Anfwers are fo fatisfac- 
 -L/ torie to Aujli?is fpeech, that \i Aujlin him- 
 felfe were now living, me thinkes he (hould be of 
 your mind. I pray defcend to Optatus, who **(faith ^pc^t^^ 
 "the Anfwerer) juftiftes Macharius for putting fome 
 " Hereticks to death, affirming that he had done no 
 " more herein then what Mofes, Phineas and Elias 
 " had done before him. 
 
 Truth. Thefe are Jhafts ufually drawne from the Perfecu- 
 ^iver ot the Ceremoniall and typicall ftate of thecJ^^^j^^^^ 
 Nationall Church of the Jewes, whofe Jhadowijh andflietoMo- 
 figurative ftate vanifhed at the appearing of the Body^f^^^'^ 
 and fubjlance, the Sun of Right eoufnefe, who fet up tice. 
 27 
 
210 'The Bloudy Tenent. 
 
 another Kingdorne or Qhurch (Heb. 12.) Minijirie and 
 Worjhip : in which we finde no fuch Ordinance^ pre- 
 cept or prefident of kilUng men by Materiall Swords 
 for Religions fake. 
 
 More particularly concerning Mofes^ I quaerie what 
 conunandement or praBice of Mofes either Optatus or 
 the Anfwerer here intend ? Probably that palfage of 
 Dent. I 3. wherein Mofes appointed a llaughter either 
 of a perfon or a city that (hould depart from the God 
 Q>i Ifrael^ with whom that Nationall Qhurch was in 
 Covenant. And if fo, I (hall particularly reply to 
 that place in my Anfwer to the Reafons hereunder 
 mentioned. 
 
 Concerning Phineas his zealous A6t : 
 Phineas Firft, his flaying of the Ifraelitijh man, and woman 
 cuffed. ' ' oi Midian, was not ioxfpirituall, but r(?r/)or^//filthines. 
 
 Secondly, no man will produce his fa£i as preli- 
 dentiall to any Minijier of the Go/pel fo to adl in any 
 Civill Jiate or Commonweale ; although I believe in 
 the Church of God it is prejidentiail for either Minif- 
 ter or people to kill and flay with the two-edged /word 
 of the Spirit of God any fuch bold and open pre- 
 fumptuous flnners as thefe were. 
 
 Laftly, concerning Eliah : There were two famous 
 aBs of Eliah of a killing nature : 
 
 Firfl, that of flaying 850 [450] oi Baals Prophets, 
 I Kings 18. 
 
 Secondly of the two Qaptaines and their Fifties, 
 by fire, &c. 
 Eliahs For the firfl of thefe, it cannot figure or type out 
 
 flaughters ^ ?nateriall daughter of the many thoufands ol falfe 
 
 examined. ■' jo j .' j 
 
 Prophets in the World by any jnateriall Jword oi Iron 
 
The Bloudy Tenent. 211 
 
 or Steele : tor as that palfage was [112] jniraculous, 
 fo finde we not any fuch commijjion given by the Lord 
 'J ejus to the Minifters of the Go/ pel. And laftly, 
 fuch a llaughter mufl: not only extend to all the falfe 
 prophets in the World, but (according to the Anfwerers 
 grounds) to the many thoufands of thoufands of Idol- 
 aters and falfe worjhippers in the Kingdofnes and 
 Nations of the World. 
 
 For the fecond Ad: of Eliah, as it was alfo of a ^^'''^^ . 
 miraculous n2.tuTe : So fecondly, when the follower s^^^^^^^p. 
 of the Lord 'J ejus (Luc. 9.) propofed fuch a praftice taines and 
 to the Lord yefus, for injury offered to his owne per- ^^^'.'" '^°"^" 
 
 ..... .. . panics by 
 
 fon, he difclaimed it with a ?}iilde checke to their angry ^^^^ dif- 
 fpirits^ telling them plainly they knew not whatcufled. 
 Jpirits they were of; and addeth that gentle and 
 mercifull conclujion. That he came not to deftroy the 
 bodies of men, as contrarily Antichrijl doth, alledging 
 thefe inftances from the Old Tejlament, as alfo Peters 
 killing Ananias^ Ad:s 5. and Peters vilion and voice, 
 Arife Peter ^ kill and eat, Ad:s. 10. 
 
 CHAP. LXXVII. 
 
 Peace^^^Ow have fo fatisfied thefe inftances brought 
 X by OptatuSy that me thinks Optatus and 
 the Anfwerer himfelf might reft fatisfied. 
 
 I will not trouble you with Bernards argument 
 from Rom. 13. which you have already on that 
 Scripture fo largely anfwered. 
 
 But what thinke you (laftly) of Calvin^ Beza^ and 
 Aretius ? 
 
212 The Bloudy Tenent. 
 
 Truth. Anf. Since matters of fad: and opinion are 
 barely related by the Anfwerer without their grounds, 
 whofe grounds notwithftanding in this Difcourfe are 
 anfwered. I anfwer, if Paul himfelf were joyned with 
 them, yea or an Angel from Heaven bringing any 
 other rule then what the Lord Jefus hath once deliv- 
 ered, we have Pauls conclufion and refolution, per- 
 emptory and dreadfull, Gal. i. 8. 
 
 Peace. This paffage finiflied, let me finilli the whole 
 by propofmg one conclulion of the Author of the 
 arguments, viz. "It is no prejudice to the Common- 
 " wealth if Liberty of Confcience were fuffered to 
 " fuch as feare God indeed : Abraham abode a long 
 " time amongft the Cananites, yet contrary to them 
 "in Religion, Gen. 13. 7. & 16. 13. Againe, he 
 " fojourned in Gerar, and King Abimelech gave him 
 "leave to abide in his Land, Gen. 20. 21. 23. 24. 
 113] " Ifaack alfo dwelt in the fame Land, yet con- 
 " trary in Religion, Gen. 26. 
 
 " "Jacob lived 20 yeares in one houfe with his Unkle 
 " Laban^ yet differed in Religion, Gen. 3 1 . 
 
 " The people of Ifrael were about 430 yeares in 
 " that infamous land of Egypt, and afterwards 70 
 " yeares in Babylon : all which times they differed 
 " in Religion from the States, Exod. 1 2. & 2. Chron. 
 " 36. 
 
 " Come to the time of Chrift, where Ifrael was 
 " under the Romanes, where lived divers Sed:s of 
 " Religion, as Herodians, Scribes and Pharifes, Sad- 
 " uces and Libertines, Theuda^ans and Samaritanes, 
 " befide the Common Religion of the Jews, & Chrift 
 " and his Apoftles. All which differed from the 
 
The Bloudy Tenent. 2 1 3 
 
 " Common Religion of the State, which was Uke the 
 " Worfhip of Dia?ia, which almoft the whole World 
 "then worfhipped, ABs 19. 20. 
 
 " All thefe lived under the Government of Ccejar^ 
 " being nothing hurtfull unto the Commonwealth, 
 *' giving unto Ccejar that which was his. And for 
 " their Religion and Confciences towards God, he 
 " left them to themfelves, as having no dominion 
 ** over their Soules and Confciences : And when the 
 " Enemies of the Truth raifed up any tumults, the 
 " wifedome of the Magiftrate moft wifely appeafed 
 "them, ABs 18 14. & 19. 35. 
 
 " Unto this the Anfwerer returnes thus much : 
 ** It is true, that without prejudice to the Com- 
 " mon-wealth, Libertie of Confcience may be fut- 
 " fered to fuch as feare God indeed, as knowing they 
 "will not perfift in Herefie or turbulent Schifme, 
 " when they are convinced in Confcience of the lin- 
 " fulnes thereof. But the queftion is, whether an 
 " Heretick after once or twice Admonition, (and fo 
 " after Convidlion) and any other fcandalous and 
 " heynous offender, may be tolerated either in the 
 " Church without Excommunication, or in the Com- 
 " mon-weale without fuch punilhment as may pre- 
 " ferve others from dangerous and damnable infection. 
 
 CHAP. LXXIX. [LXXVIIL] 
 
 Truth. ^ Here obferve the Anfwerers partiality, that 
 
 X none but fuch as truly feare God fhould 
 
 enjoy Libertie of Confcience, whence the Inhabitants 
 
 of the IVorld m.\i{\. either come into [114] the eftate 
 
214 ^^^ Bloudy Tenent. 
 
 of men fearing God, or elfe dijfemble a Religion in 
 hypocrifie, or elfe be driven out of the World: One 
 muft follow. The firft is only the gift of God, the 
 fecond and third are too commonly pradlifed upon 
 this ground. 
 
 Againe, iince there is fo much controverfie in the 
 World, where the name of Chriji is taken up, con- 
 cerning the true Church, the Minijirie and Worjhip, 
 and who are thofe that truly feare God\ I aske who 
 fliall judge in this cafe, who be they that feare God ? 
 It muft needs be granted, that fuch as have the 
 Dangerous power of Juffritig or not fuffring,^ fuch Confciences^ 
 ces flow- ^"'"''uft judge : and then mull: it follow (as before I 
 ing from intimated) that \\\^' Civill State mulf judge of the 
 Ma \7 truth of the Spirituall; and then Magijirates fearing 
 trates judgor uot fearing God, muft judge of the feare of God: 
 ^"g 1" alfo that i\\Q\v judge??ient or fentence muft be accord- 
 caufes!^ ing to their conjcience, of what Religion foever : Or 
 that there is no lawfull Magijlrate, who is not able 
 to judge in fuch cafes. And laftly, that Iince the 
 Soveraigne power of all Civill Authority is founded in 
 the conjent of the People, that every Common-weale 
 hath radically and fundamentally in it a power of 
 The true difcerning the true feare of God, which they 
 World transfer to their Mag-idrates and Officers : Or elfe 
 
 turned ^ 
 
 upfide that there are no lawfull Kingdonies, Cities, or Townes 
 down. in the World, in which a man may live, and unto 
 whofe Civill Government he may fubmit : and then 
 (as I faid before) there muft be no World, nor is it 
 lawfull to live in it, becaufe it hath not a true difcern- 
 ing Spirit to judge them that feare or not feare God. 
 
 ■ Dele the comma. 
 
The Bloudy Tenent. 
 
 215 
 
 Laftly, although this worthy Anfwerer lb readily '^he won- 
 grants, that Lihertie of Conjcience fliould be fuffred ^o^J^'^^^^^l 
 them that feare God indeed : yet we know what theMinifters 
 Minijiers of the Churches oi New-Efiglcuid wrote in ^^^^ 
 anfwer to the 3 [32] Quefl:ion[sJ fent to them byNewEng- 
 fome Minijiers of Old England^'- myl. that although land to the 
 
 ' Church-Government and Church- 
 Covenant difcuffed, In an Anfwer of the 
 Elders of the feverall Churches in New- 
 England To two and thirty Queilions, 
 fent over to them by divers Minillers in 
 England, to declare their judgements 
 therein. London. 1643. 
 
 The Preface to this book is by Hugh 
 Peter, Williams's fucceflbr in the Church 
 at Salem, who had returned to England 
 in 1 641, but the work was prepared by 
 the Rev. Richard iMather, of Dorcbefler. 
 Cotton's Ajifzucr, Pub. Narr. Club, ii : 
 103. Mather's Magnalia, \ : 409. 
 
 The thirty-firll queftion is, "Whether 
 would you permit any Companie of 
 Miniilers and People (being otherwife 
 in fome meafure approvable) to fit downe 
 by you, and fet up and praftife another 
 forme of Difcipline, enjoying like liber- 
 tie with yourfelves in the Common- 
 wealth, and accepted as a filler Church 
 by the rell of your Churches ?" p. 6. 
 
 The anfwer is in part, " Who mull 
 have libertie to fit downe in this Com- 
 monwealth and enjoy the liberties here- 
 of is not our place to determine, but the 
 Magillrates who are the rulers and gov- 
 ernours of the Commonwealth, and of 
 all perfons within the fame. And as 
 for acknowledging a companv to be a 
 filler Church, that Ihall fet up and prac- 
 tife another forme of Church Dil'cipline, 
 being otherwife in fome meafure, as you 
 fay, approveable, we conceive the com- 
 
 panie that Ihall fo doe, Ihall not be ap- 
 proveable therein. * * '■' And if that 
 Difcipline which we here praftife, be 
 (as we are perfvvaded of it) the fame 
 which Chrill hath appointed, and there- 
 fore unalterable, we fee not how another 
 can be lawful ; and therefore if a com- 
 pany of people Ihall come hither, and 
 here fet up and praftife another, we 
 pray you thinke not much, if we cannot 
 promife to approve of them in fo doing, 
 efpecialjy untill we fee how approvable 
 the men may be, and what Difcipline it 
 is they would fet up." pp. 82, 83. 
 
 This language, and that of the remain- 
 der of the Anfwer, certainly feems to 
 carry all that Williams has put upon it 
 in the text, " that they could not ap- 
 prove their civil cohabitation with 
 them." It is a decided negative to the 
 quellion. It was not llrange that with 
 his experiences Williams Ihould inter- 
 pretet it fo, even if the language had 
 been lefs explicit. The quellioners were 
 Prelbyterians, and however it might be 
 with individual dilfidents, it is clear the 
 New England Minillers did not mean to 
 allow churches of different conllitution 
 from theirs to have any place here. From 
 a letter of Hooker's it appears that the 
 publication of the Anfwer to the Thirty- 
 Two Queilions in England was unex- 
 pefled, if not unwelcome, to the writers, 
 as liable to " leave a taint of difparage- 
 ment upon the caufe." Palfrey's Hi/lory 
 
21 6 The Bloudy Tenent. 
 
 Miniilers i-^^y confcft them to be fuch perfons whom they 
 
 Church of ^pprov^d of far above themfelves, yea who were in 
 
 Old Eng- their hearts to Uve and die together ; yet if they and 
 
 land. other godly people with them, comming over to them, 
 
 Ihould differ in Church conjlitution, they then could 
 
 not approve their Civil! cohabitation with them, and 
 
 confequently could not advife the Magijirates to fuffer 
 
 them to enjoy a Civill being within their yurifdiBion. 
 
 Heare O Heavens, and give eare O Earth, yea let 
 
 the Heavens be aftoniflied, and the Earth tremble at 
 
 fuch an Anfwer as this from [115] fuch excellent 
 
 men to fuch whom they efteeme for godlinejfe above 
 
 themfelves. 
 
 CHAP. LXXIX. 
 
 Peace^^^^2i, but they fay, they doubt not if they 
 X were there but they Ihould agree ; for, fay 
 they, either you will come to us, or you may {hew 
 us light to come to you, for we are but weak men, 
 and dreame not oi perfeBion in this life. 
 
 of New England, ii: 173. ment of God, who having left the Dif- 
 Cotton denies with confiderable afper- (ujfer (in this Booke, and fome other) to 
 ity the inference which Williams has write againft the Truth in point of Doc- 
 drawn from this Anfwer. " Now fure, trine, hath herein left him to breake 
 if there were any fuch Anfwer to be forth in his own hand-writing, into no- 
 found in the Booke founding to fuch a torious impudent falfhood in matter of 
 purpofe, I myfelfe fhould joyne with fad." Bloody Teneni Wupcd, pp. 184, 
 him in the like exclamation, and won- 185. Williams makes fimilar ufe of this 
 derment. But when I came to fearch paflage in Mi'. Cotton^s Letter examined, 
 for that fpeech, and neither finde in the &c., p. 19. Publications of the Narragan- 
 Anfwer which he quoteth to the third fett Club, i: 65. Cotton makes a fimilar 
 QueRion, nor in that, which I rather rejoinder, Anfwer, pp. 63, 64. Publica- 
 think he meant, the 31. I cannot but tions of the Narraganfett Club, ii : 104. 
 admire and adore the righteous Judge- 
 
The Bloudy Tenent. 217 
 
 Truth. Alas, who knowes not what lamentable Lamenta- 
 differences have beene betweene the fame Minijiers of ^,^^^3 ^^^'^^ 
 the Church of England, fome conforming, others leav- amongil 
 ing their livings, friends, country, life, rather then |.h^"i^hat 
 conforme ; when others againe (of whofe perfonall 
 godlinejfe it is not queftioned) have fucceeded by co?i- Betweene 
 formity into fuch forlaken (fo called) Livings^ How ^hePrefty- 
 great the prefent differences even amongft them that indcpen- 
 feare God, concerning Faith, 'Jujlijication, and thedants. Gov 
 evidence of it ? concerning Repentance and godly for- ^"anters 
 row, as alfo and mainly concerning the Church, thecovenant- 
 Matter, Forme, Adniinijirations and Governmetit of it ? ers,ofboth 
 Let none now thinke that the palTage to New Eno;- "" '^ 
 
 - , many are 
 
 land by Sea, or the nature of the Countrey can doe trulygodly 
 what onely the Key of David can doe, to wit, open •" ^^^i'" 
 and Ihut the Confciences of men. per ons. 
 
 Befide, how can this bee a faithfull and upright 
 acknowledgement of their weaknejje and imperfection, 
 when they preach, prifit, and praBiJe fuch violence 
 to i\\Q Joules and bodies of others, and by their Rules 
 and Grounds ought to proceed even to the killing of 
 thofe whom they judge fo deare unto them, and in 
 refpecfl oi godlinejfe far above themfelves ? 
 
 CHAP. LXXX. 
 
 Peace.^\7'¥.i but (fay they) i\\Q godly will not perfifl: The doc- 
 X in Herejie or turbulent Schijme, when they^""^ 
 
 lecu- 
 
 are convinced in Confcience, &c. tion necef- 
 
 Truth. Sweet Truth, if the Civill Court and Mag- ^^'''b' ^nd 
 ijiracy muft judge (as before I have written) and thofe IJJo,^]^"^]]^ 
 Civill Courts are as lawfull, conliiling of naturall men heavieil 
 28 
 
21 8 The Bloudy Tenent. 
 
 upon the ^s Q)i godlj pcrfons, then what confequences necefTarily 
 p'e°rfon°s^^^will follow, I havc before mentioned. And I adde, 
 according to this conclujion it muft follow, that, if the 
 moft [i 16] godly perfons yeeld not to once or twice 
 Admonition (as is maintained by the Anfwerer) they 
 muft neceflarily be efteemed objlinate perfons, for if 
 they were godly (faith he) they would yeeld. Muft it 
 not then be faid (as it was by one, pafting fentence of 
 Banijhfnent upon fome, whofe godlinelfe was acknow- 
 ledged) that he that commanded the Judge not to 
 refped: the poore in the caufe oi judgement, commands 
 him not to refpedl the holy or the godly perfon ? 
 The doc- Hence I could name the place and time when a 
 trine of gQ^ly man, a moft delirable perfon for his trade, &c. 
 tion drives (yet fomething different in confcience) propounded his 
 the moil willingnelfe and delire to come to dwell in a certaine 
 ^I^JqI^"^' Tow?ie in New England-, it was anfwered by the 
 of the Chiefe of the place. This man differs from us, and 
 world. ^gg defire not to be troubled. So that in conclufion 
 (for no other reafon in the world) the poore man, 
 though godly, ufefull and peaceable, could not be 
 admitted to a Civill Being and Habitation on the 
 Common Earth in that Wildernelle amongft them. 
 The latter part of the Anfwer concerning the Here- 
 ticke or obftinate perfon to be excommunicated, and 
 th.^ fcandalous offender to be puniftied in the Common- 
 weale, which neither of both come neere our ^lef- 
 tion : I have fpoken [of] I feare too largely already. 
 Peace. Mr. Cotton concludes with a confident per- 
 fwafion of having removed the grounds ot that great 
 errour, viz. that perfons are not to be perfecuted tor 
 caufe of confcience. 
 
The Bloudy Tenent. 219 
 
 Truth. And I beleeve (deare Peace) it fliall appear 
 to them that (with feare and trembhng at the word 
 of the Lord) examine thefe palTages, that the charge 
 oi errow reboundeth backe[,] even fuch an erroiir, as 
 may well bee called the bloody tenent^ fo diredlly con- The 
 tradid:ing the Jpirit and minde and praBice of the-penem. 
 Prince of Peace ; fo deeply guilty of the blood of foules 
 compelled and forced to Hypocrijiein 2. Jpirituall -A-xxA 
 Joule rape ; fo deeply guilty of the blood of the Soules 
 under the Altar, perfecuted in all ages for the cauje 
 of Confcience, and fo deftrudiive to the civill peace and 
 welfare of all Kingdomes, Countries, and Comjuon- 
 wealths. 
 
 CHAP. LXXXI. 
 
 Peace. ^ I "^O this Conclufion {deare Truth) I heartily 
 J- fubfcribe, and know the' God, the Spirit, 
 the Prince, the Angels, and all the true awaked Sons 
 of Peace will call thee blelfed. 
 
 1 17J Truth. How fweet and precious are thefe con- 
 tetnplations, but oh how fweet the anions and frui- 
 tions '^ 
 
 Peace. Thy lips drop as the Honey-cotnbe, Ho?iey 
 and Milke are under thy Tongue ; oh that thefe drops, 
 thefe Jtreames might flow without "^Jiop or interrup- 
 tion ! 
 
 Truth. The glorious white Troopers [Rev. 19.) (liall 
 in time be mounted, and he that is the moft High 
 Prince of Princes, and Lord Generall of Generalls 
 mounted upon the Word of Truth and Meeknelfe 
 
 ■ Subllitutc "that." 
 
2 20 The Bloudy Tenent. 
 
 (Pfal. 45.) {hall triumph glorioully, and renew our 
 meetings. But harke, what noife is this? 
 Warres Peace. Thefe are the dolefull drums, and fhrill 
 
 fcience"" founding trufupets, the roaring murthering Canons, 
 xho. Jhouts oi Conquer ours, ^h.^ grones of wounded, dying, 
 Jlaughtered, righteous with the wicked. Deare Truth 
 how long ? how long thefe dreadfully^^^^Wj- and dire- 
 full Jights ? how long before my glad returne and 
 rejiitution F 
 
 Truth. Sweet Peace, who will beleeve my true 
 report F yet true it is, if I were once beleev'd, bleft 
 Truth and Peace fliould not fo foone be parted. 
 
 Peace. Deare Truth, what welcome haft thou found 
 of late beyond thy former times or prefent expectations? 
 
 Truth. Alas, my welcome changes as the times, and 
 ftrongefty^£;(?r^j' and amies prevaile." were I beleeved 
 in this, that Chriji is not delighted with the blood of 
 men (but Ihed his owne for his bloodieft enemies) 
 that by the word of Chriji no man for gainiaying 
 Chriji, or joyning with his enemy Antichriji, ihould 
 bee molefted with the civill Jword: Were \\i\% foun- 
 dation laid as the Magna Charta of higheft liberties, 
 Thebleff-and gooAj'ecurity given on all hands for the prefer- 
 ed Magna ^^j.-^^ of it, how foouc fliould everv brow and houfe 
 
 Lharta. • ^ /^i' r, / j 
 
 be ftucke with Olive Branches ? 
 
 Peace. This heavenly invitation makes mee bold 
 once more to crave thy patient eare and holy tongue. 
 Errours impatient and foon tyred, but thou art Light, 
 and like the Father of Lights, unwearied in thy 
 (hinings. Loe here what once againe I prefent to 
 thy impartiall cenfure. 
 
(ii8) 
 
 A Model of Church and 
 Civil Power. 
 
 Compo/ed by Mr. C O T T O N a7id 
 
 the Ministers ^/New- 
 England, 
 
 And lent to the Church at Salem, 
 
 as a further Confirmation of the bloody 
 
 Dodtrine of Persecution for caufe 
 
 of Conscience. 
 
 Examined and Afifwered. 
 
 CHAP. LXXXII. 
 
 Trw/z^.X TXT Hat haft thou there? 
 
 Y' V Peace. Here is a combination of thine A ilrange 
 owne Children againft thy very /^ '^"^^'^ °^ 
 and mine: Here is a Model! (framed by many able and Com- 
 learned and godly hands) of fuch a Church and Cow-monweaJe 
 monweale as wakens Afo/fj- from his unknown Grave, at^T,i 
 
 1 1 • cvx ' ^ r Molaicall 
 
 and denies jejus yet to have k&nQ the Earth. andjewifh 
 
 Truth. Begin (fweet Peace) read and propound. P^"""- 
 My hand (hall not be tyred with holding the hal- 
 lances of the San£luarie : doe thou put in, and I (liall 
 weigh as in the prefence of Him whofe pure eyes 
 cannot behold iniquitie. 
 
2 22 'The Bloudy Tenent. 
 
 Mat. 1 6. Peace. " Thus then fpeakes the Preface or Entrance. 
 J^hiTzo. " Seeing God hath given a diftin6l power to Church 
 23. Rom. ** and Cotnmon-weale^ the one Spiritual! (called the 
 J3-J-gMat«pQ^gj. q£- ^i^g i^^_y^j-) the other Civill (called the 
 
 Tit. 3. I. " Power of the Sword) and hath made the members 
 
 Afts 15. « of both Societies fubjed: to both Authorities, lb that 
 
 40 2^' "every [119] foule in the Church is fubjed: to the 
 
 Gal. 3.28. " higher powers in the Commonweale, and every 
 
 " member of the Commonweale (being a member of 
 
 " the Church) is fubjed: to the Lawes of Chrifts 
 
 *' Kingdome, and in him to the cenfures of the 
 
 " Church ; the Queftion is, how the Civill State and 
 
 " the Church may difpence their feverall Govern- 
 
 " ments without infringement and impeachment of 
 
 *' the power and honour of the One or of the Other, 
 
 " and what bounds and limits the Lord hath fet 
 
 " betweene both the Adminiftrations. 
 
 Chrifts Truth. "From that conclufion (deare Peace) that 
 
 power in a gyery mem- of the Commonweale, being a mem- 
 
 confeft to " ber of the Church, is fubjed: to the Lawes of 
 
 be above " Chrifts Kiugdome, and in Him to the cenfure of 
 
 all Magif-,<^j^^ Church ; I obferve that they g^rant the Church 
 
 trates in , , . , . . . , , •'^'^ . 
 
 fpirituall ot Chriji in Spirituall caujes to be fuperiour and over 
 things. the higheft Magijirates in the World, if members of 
 the Church. 
 
 Hence therefore I infer, may (lie refufe to receive, 
 and may alfo caft forth any, yea even the higheft (if 
 obftinate in Sin) out of her Spirituall fociety. 
 
 Hence in this Spirituall fociety ^ that foule who hath 
 moft of Chrif, moft of His Spirit^ is moft (fpiritually) 
 honourable, according to the Scriptures, quoted ABs 
 15. 20. Ifa. 49. 23. Gal. 3. 28. 
 
The Bloudy Tenent. 223 
 
 And if To, how can this ftand with their common 
 tenent, that the Civill Magi/irate muft keep the iirfl: 
 Table[,] fet up, reforme the Church, and be Judge and 
 Governour in all Rcclejiajiicall as well as Civil caufesf 
 
 Secondly, I obferve the lamentable wrefting of this ^'^•49- 23- 
 one Scripture, Ifa. 49. 23. Sometimes this Scripture j,^"^^"^^^j\_ 
 muft prove the Power of the Civill Magijirates, Kings ed. 
 and Governours, over the Church in Spirituall caujes, 
 &c. Yet here this Scripture is produced to prove 
 Kings and Magijlrates (in Spirituall caufes) to be 
 cenfured and corre6ted by the fame Church. 'Tis 
 true in fever all refpeBs, he that is a Governour may 
 be "Sl lubjetl\^;\ but in one and the fame fpirituallrefpeB 
 to judge and to be judged : to fit on the Bench, and 
 ftand at the Bar of Chriji "Jefus, is as impolhble as 
 to reconcile the Eafl: and Weft together. 
 
 120] CHAP. LXXXII. [LXXXIIL] 
 
 The Jirji head. That both luriJdiBions may Jland 
 
 together. 
 
 Peace. '' \T\T Here2.s divers affecting tranfcendingThe firfl 
 V V "power to themfelves over the^^^'^^j^" 
 " Church have perfwaded the Princes of the World, 
 '* that the Kingdome of Chrift in His Church can- 
 " not rife or ftand, without the falls of thofe Com- 
 " monweales wherein it is fet up, we do beleeve andjohn 18. 
 " profelfe the contrary to this fuggeftion ; the gov- 36. 
 " ernment of the one being of this World, the other 
 " not ; the Church helping forward the profperity of 
 "the Commonweale by meanes only Eccle/iajlicall J^r. zg. 7. 
 
224 
 
 The Bloudy Tenent. 
 
 Ezra 7.23. <' and spiritually The Commonweale helping for- 
 
 2 , * ' " ward her owne and the Churches tehcity by meanes 
 
 I Tim. 2. '* pohticall or temporal! ; the falls of Commonweales 
 
 ^' ** beino^ knowne to arife from their fcattering: and 
 
 " diminiiLing the power of the Church, and the 
 
 " flourilhing o*f Commonweales with the well order- 
 
 ** ing of the people (even in morall and civill virtues) 
 
 ** being obferved to arife from the vigilant adminif- 
 
 " tration of the holy Difcipline of the Church, as 
 
 " Bodin,^ (a man not partiall to Church Difcipline) 
 
 " plainely teftifieth. The vices in the free eftate of 
 
 " Geneva, qiics legibus riujquam vi?idicantur^ by meanes 
 
 "of Church Difcipline, y^A/t" vi ^ tiimultu coercentur ; 
 
 " the Chrifi: ian liberty not freeing us from fubjeftion 
 
 " to Authority, but from inthrallment and bondage 
 
 " unto finne. 
 
 TheCivill Truth. A?if. From this confejjion, that the Church 
 
 Common- or Kittgdome of Chriji may be fet up without preju- 
 
 thrs^irit ^^^^ ^^ ^^^ Commonweale, according to Jolm 18. 36. 
 
 uall Com- My Kingdome is not of this World, &c. I obferve that 
 
 "^°" although the Kingdome of Chrifi, the Church and the 
 
 Church Civill Kingdome or Government be not inconfifient, but 
 
 not incon-that both may ftand together ; yet that they are inde- 
 
 ' Jean Bodin ( i 530-1 596) was inclined 
 to Judaifm. Bayle, ii : 43-53. An abftraft 
 of his great work, De la Republique, Paris, 
 1577, is given by Hallam, Introduction 
 to Lit. of Europe, ii: 205-230. 
 
 The feverity of the civil code in Ge- 
 neva was clolely blended with the eccle- 
 fialiical fyflem, and under the predomi- 
 nant influence of Calvin the government 
 became a ilern theocracy. " The feverity 
 of the legiflation thus eilabliflied is 
 evinced in Ibme of the minute points of 
 
 difcipline. Brides, for example, were 
 not permitted to wear wreaths in their 
 bonnets, unlefs of unblemiflied charafter. 
 Gamblers were fet in the pillory with 
 their cards about their neck ; even in 
 1506 the council had forbidden playing 
 with dice, ninepins, or cards in the pub- 
 lic ilreets. In the years 1546 and 1556 
 laws were palled prohibiting the manu- 
 facture of cards." Henry, Life of Calvin, 
 i: 362, alio Part 2, Chaps, iii., iv., v. 
 
The Bloudy Tenent. 225 
 
 pendent according to that Scripture^ and that there- fi^ent, 
 fore there may be (as formerly I have proved) flour- ^°g^jg"j" 
 ifhing Comtnonweales and Societies of men where no the one on 
 Church of Chriji abideth ; and fecondly, the Comjuon- ^^^ other. 
 weak may be in perfedl; peace and quiet, notwith- 
 ftanding the Churchy the Commonweale of Chriji be 
 in diJiraBions, and fpirituall oppojitions both againft 
 their Religions, and fometimes amongft themfelves, 
 as the Church of [ 1 2 1 ] Chriji in Corinth troubled with 
 divijions, contentions, &c. 
 
 Secondly, I obferve it is true the Church helpeth 
 forward the profperity of the Commonweale by fpirit- 
 uall meanes, 'Jer. 29. 7. The prayers of Gods peo- 
 ple procure the peace of the City, where they abide, 
 yet that Chrijls Ordinances and adminijirations of 
 Worjhip are appointed and given by Chriji to any 
 Civill State, Towne or City as is implied by the inftance 
 of Geneva, that I confidently deny. 
 
 The Ordinances and Dijcipli?ie of Chriji yejus, Chrifls 
 though wrongfully and prophanely applied to nat- Ordman- 
 urall and unregenerate men may caft a blufh oi civility ^^on a 
 and ?)iorality upon them as in Geneva and other places whole 
 
 ... ■ Citv or 
 
 (for the lliining brightneife of the wt\:y Jhadow oi^^l-^^^ 
 Chrijls Ordina?ices cafts a fliame upon barbarijme and may more 
 incivility^ vet withall I affirme that the mifapplica- civilize 
 
 r J~^ 7. 1 and mor- 
 
 tion or Ordinances to unregenerate and unrepentant aiize, but 
 perfons hardens up their foules in a dreadfull tleepnever 
 and dreame of their owne blefled eftate, and fends ■ ". ™ 
 
 . f. 'z^ them. 
 
 millions oi Joules to hell in a fecure exped:ation of a 
 i^iM^ falvation. 
 
 29 
 
2 26 ^he Bloudy Tenent. 
 
 CHAP. LXXXIV. 
 
 The fecond heady concerning Superiority of each 
 Power. 
 
 The lec- p^^<:^. " T) Ecaufe contention may arife in future 
 concern- ^^ " tiiTies which of thcfc Powcrs under 
 
 ing fupe- " Chrift is the greateft as it hath been under Anti- 
 nority of « chrift, we conceive iirft. That the power of the 
 
 each pow- ^- -,, -.jr • ,i • r • i r^i i ;• • • 
 
 er. " Livtll Magtjtrate is luperiour to the Lburch policte in 
 
 Rom. \i-^*' place, honours, dignity, earthly power in the World \ 
 Ifa^lo zx "and the Church fuperiour to him (being a member 
 Ha.49.23."of the Church) Ecclejiajiically, that is, in a Church 
 " way ruHng and ordering him by Spirituall Ordi- 
 huQ.\2.\^<^ nances according to God for his Joules health, as any 
 And that' " °^^^^ member, fo that all th.Q power the Magifirate 
 judicium " hath over the Church is temporall not fpirituall, and 
 rV^^}i • " ^^^ \.\\Q power the Church hath over the Magijirate 
 law fuits, ^^ '\s Jpirituall not te?nporall : And as the Church hath 
 I Cor, 6. " no te?nporall power over the Magijirate, in or dine ad 
 ^a'rbitrarJ ^^ ^onu?n Jpirituak : So the Magijirate hath no Spirit- 
 urn not " uall power over the Church in or dine ad bonum tem- 
 
 coaaivum. <-^ porak. 
 
 ** Secondly, the delinquencie of either party calleth 
 " for the exercife of the power of terrour from the 
 " other part ; for no Rulers ordained of God are a 
 "terrour to good works, but to evill, Kom. [122] 13. 
 " 3. So that if the Church offend, the offence of 
 " the Church calleth upon the Civill Magiftrate, 
 " either to feeke the healing thereof as a nurling 
 ** father by his owne grave advice, and the advice of 
 " other Churches ; or elfe if he cannot fo prevaile[,] 
 
The Bloudy Tenent. 227 
 
 " to put forth and exercife the fuperiority of his power 
 " in redrefling what is amilfe according to the quaUty 
 " of the offence by the courfe of civill Juftice. 
 
 " On the other fide, if the Magiftrate being a mem- 
 " ber of the Chu?'ch fhall offend, the offence calleth 
 *' upon the ilhurcb either to feek the heaHng thereof 
 ** in a brotherly way by conviBion of his linne ; or elfe 
 ** if they cannot prevaile, then to exercife the Jupe- 
 " riority of their power in removing of the offence 
 " and recovering of the offendour by Church cenfures. 
 
 If the end of Spiritua/l or Church power is bontun Anf. 
 fpirituale^ a fpirituall good ; and the end of Civill or Truth. 
 State power is bonum temporale^ a temporall good : 
 And fecondly, if the Magiftrate have no fpirituall 
 power to attaine to his temporall end, no more then 
 a Church hath any temporall power to attaine to her^. contra- 
 Spirituall end, as is confeft : I demand if this be not j^'^i-'^"" j^^ 
 a contradiBion againff their owne difputes, tenents^ and MagiiUate 
 praBices touching; that queftion of perfecution for!"?""^"?^ 
 caufe of confcience : For if the Magiftrate be fupreme "fpirituall 
 'Judge (and fo confequently give fupreme j^W^^w^«/,caures, and 
 fe?itence and determination) in matters of the firftJI^^Ipjj.^^^^^ 
 Table, and of the Churchy and be ciftos utriufq.^ Tabula^ all power. 
 keepers of both Tables (as they fpeake) and yet have 
 no Spirituall power as is affirmed, how can he deter- 
 mine what the true Church and Ordinances are, and 
 then fet them up with the power of the Sword ? How 
 can he giwo, judgement of a falfe Church, a falfe Mi?j- 
 iftery, a falfe DoBrine, falfe Ordinances, and with a 
 Civil Sword pull them down, if he have no Spiritual 
 power, authority or co7nmiftion from Chrift "J ejus for 
 thefe ends and purpofes ? 
 
228 
 
 'The Bloudy Tenent. 
 
 Further I argue thus : If the civill officers of State 
 muft determine, judge and punifli in Spirituall caufes, 
 his power, authority and comviijjion muft be either 
 Spirituall or Civill, or elfe he hath none at all, and 
 fo ad:s without a commijjion and warrant from the 
 Lord "Jefus, and fo confequently ftands guilty at the 
 Bar of Chriji J ejus to anfwer for fuch his prad:ice as 
 
 TheCivilla tranfccndcnt Delinquent. 
 
 confeiur Now for civHl power, thefe worthy Authors con- 
 felfe that the Governmetit of the civill Magijlrate 
 extendeth no further then over the bodies and goods 
 of the SubjeB, and therefore hath no civill [ i 23] power 
 over the Soule, and therefore (fay I) not in Soule- 
 caiifes. 
 
 Secondly, It is here confeft in this paftage, that to 
 
 fpirituall. attaiue his Civill end or Bonum tejuporale, he hath no 
 Spirituall power, and therefore of neceffitie out of 
 their own mouths muft they be judged for provoking 
 the Magijlrate, without either Civill or Spirituall 
 power, to judge, punifti and perfecute in Spirituall 
 caujes ; and to feare and tremble, left they come 
 neere \hoiQ frogs which proceed out of the mouth of 
 the Dragon and Beaji 2.r\AJdlJ} Prophet, who by the 
 fame Arguments which the Authours here ufe ftirre 
 up the Kings of the Earth to make warre again ft the 
 Lambe Chriji J ejus, and his Followers, Revel.- 17. 
 
 have no 
 Civill 
 power 
 over the 
 foules of 
 
 Nor 
 
 CHAP. LXXXV. 
 
 IN the next place I obferve upon the point oi Delin- 
 quencie, fuch a cofij'ujion, as Heaven and Earth may 
 ftand amazed at : If the Church oftend (fay they) after 
 
The Bloudy Tenent. 229 
 
 advice refufed, in conclufion the Magijirate muft 
 redrelTe, that is, punilh the Church (that is, in Church 
 offences and cafes) by a courfe of Civill jujiice. 
 
 On the other lide, if the Civill Magijirate offend 
 after Admojiition ufed, and not prevaihng, in conclu- 
 fion the Church proceeds to cenfure, that is, to Excom- 
 munication, as is afterward more largely proved by 
 them. 
 
 Now I demand, if the Church be a Delinquent , who 
 iliall judge? It is anfwered, the Magijirate. Againe, 
 if the Magijirate be a Delinquent, I aske who fliall The 
 judge ? It is anfwered, the Church. Whence I obferve, •ma^the'* ^ 
 (which is monftrous in all cafes in the World) that Church, 
 one perfon, to wit, the Church or Magijirate, lliall be^^ ^^^ 
 at one time the Delinquent at the Bar, and the y^/^^^ grounds, at 
 upon the Bench. This is cleere thus: The Church '^'^'^ ^^^ 
 muft judge when i\\Q Magijirate offends; and yetjj^j^g''^^ 
 the Magijirate muft judge when the Church offends; one and 
 and fo confequentlv in this cafe mufl judge whether ^'^^ .^^'"^ 
 
 . . . . .' o cauie 
 
 file contemne Civill Authority in the Second T^'^/f, made' the 
 for thus dealing with him : Or whether fhe havejudges 
 broken the rules of the firft Table, of which (fay°" '^^^ 
 
 • Bench, 
 
 they) God hath made him Keeper and C^jw/fr'ufr. and Delin- 
 And therefore, though the Church make him a Delin- quents at 
 quent at the Bar, yet by their confeflion God hath 
 made him a ludge on the Bench, What blood, what 
 tumults hath been, and muft be fpilt upon thefe 
 grounds ? 
 
 I 24] Peace. Deare Truth, No queftion but the Qhurch 
 may punifli the Magijirate fpiritually in Jpirituall 
 cafes ; and the Magijirate may punifh the Church, 
 civilly, in civill cafes : But that for one and the fame 
 
230 The Bloudy Tenent. 
 
 caufe the Church mufi: punifli the Magijlrate, and 
 the Magijlrate the Church, this feemes monftrous, 
 and needs expHcation. 
 
 Truth. Sweet Peace, I illuftrate with \.\\\% Injiance: 
 A true Church of ChriJI (of which, according to the 
 An illuf- Authors fuppofition, the Magijlrate is a member) 
 ^!.'^,!)ira ^ choofeth and calls one of her meinbers to office : The 
 ting that Magijlrate oppofeth : The Church perfwaded that 
 M^ ^,'/^^^ the Magijlrates exceptions are infufficient (according 
 cannot to her privikdge, which thefe Authours maintaine 
 have pow- again ft the Magijlrates prohibition) proceeds to 
 ChuTch^n ^^<^^i"^ her officer: The Magijlrate chargeth the 
 fpirituall Church to have made an unfit and unworthy choice, 
 or Church ^^^ therefore according to his place and power, and 
 according to his cofijcience Tindi judgement he fupprefleth 
 fuch an ojficer, and makes void the Churches choice: 
 Upon this the Church complaines againft the Mag- 
 ijlrates violation of htv prinji ledges given her by Chrijl 
 lejus, aud cries out that the Magijlrate is turned 
 Perfecuter ; and not prevailing with admoniti07i, flie 
 proceeds to Excommunication againft him : The Mag- 
 ijlrate according to his conjcience, endures not fuch 
 profanation of Ordinances as he conceives ; and there- 
 fore if no advice and admonition prevaile, he proceeds 
 againft fuch obftinate abujers of Chrijl s holy Ordi- 
 nances, (as the Authors grant he may) in Civill Court 
 oi jujlice, yea and (I adde according to the patterne 
 of IJrael) cuts them off" by the /word, as obftinate 
 ujurpers and prophaners of the holy things of Chrijl. 
 The pun- I demand what helpe hath any poore Church of 
 C-"-n"^^ ^^^^iJ^ i^^ ^^^^ ^^^^» ^^y iiT^aintaining this power of the 
 which the Magijlrate to punifti the Church of Chrijl, I meane 
 
'The Bloudy Tenent. 231 
 
 m fpiritiiall ind Souk-cafes, for otherwile I queftion l^^g'^^^'^te 
 not but he may put all the member's of the Church to " ^'j^ \'^^ 
 death juftly, if they commit crimes worthy thereof, Church 
 as Paul fpake, ABs 27. [xxv : ii.l ^^l" ^'^''^^ 
 
 1 ' -^ L J crimes 
 
 Shall the Church here the to the Popes Sandiuarie lawfull' 
 againft E??iperours and Princes excommunicate, toa"^ n^cef- 
 wit, give away their crowns, kingdomes or dominions, ^^^' 
 and invite forraigne Princes to make War upon them 
 and their Territories .^ The Authors furely will dif- 
 claime this ; and yet I fliall prove their Tenents tend 
 dire(5lly unto fuch a pradtife. 
 
 125] Or fecondly, Ihall (lie fay the Magijlrate is not 
 a true Magijlrate, becaufe not able to judge and deter- 
 mine in fuch cafes ? This, their confejjion will not give 
 them leave to fay, becaufe they cannot deny unbe- 
 lievers to be law full Magijirates : and yet it iliall 
 appeare (notwithftanding their confejjion to the con- 
 trary) their Tenents imply, that none but a Magif- 
 trate after their own confcietice, is a lawfull Magijlrate. 
 
 Therefore, thirdly, they muft ingenuoully and hon- 
 eftly confelfe, that if it be the duty of the Magijlrate 
 to punifli the Church m Jpirituall caj}s, he muft then 
 judge according to his conjcience 2in6. perfw a/ion, what- 
 ever his cofijcience be : and then let all men judge 
 into what a wofuU ftate they bring both the civill 
 Magijlrate and Church of Chrijl, by fuch a Church- 
 deftroying and -S'/^/t'-deftroying Dodrrine. 
 
 Peace. Some will here fay, in fuch a cafe either 
 the Magijlrate or the Church muft judge ; either the 
 the Spirituall or Civill State muft be fupreme, 
 
 [Truth.] I anfwer, if the Magijlrate be of another 
 Religion. 
 
232 The Bloudy Tenent. 
 
 The true Firft, What hath the Church to judge him being 
 
 way of the .1 ^ 5 r-. " 
 
 God of Without ? I Cor. 5. 
 
 Peace in Secondly, If he be a ineinber of the Churchy doubt- 
 difFeren- j^g ^^ Church hath power to judge (in fpirituall and 
 tween the Soule-cafes) with fpirituall and Qhurch cenfures all 
 Church &that are within, i Cor. 5. 
 
 iftrate^^" Thirdly, If the Church offend againft the civill 
 peace of the State, by wronging the bodies or goods of 
 any, the Magijirate bears not the fword in vaine, 
 Rom. 13. to corred: any or all the members of the 
 Church. And this I conceive to be the onely way 
 of the God of Peace. 
 
 CHAP. LXXXVI. 
 
 The third head concerns the End of both thefe Powers. 
 
 [Peace.^ ** IT^Irft the common and laft end of both is 
 " JL Gods glory, and Mans eternall felicitie. 
 
 " Secondly, the proper ends : 
 
 " Firft of Commonwealth, is the procuring, pre- 
 " ferving, increafing of externall and temporall peace 
 " and felicitie of the State in all Godlines and Hon- 
 " eftie, I Ti»i. 2. i, 2. 
 
 1 26] " Secondly, of the Church, a begetting, preferv- 
 " ing, increafing of internall and fpirituall peace and 
 " felicity of the Church, in all godlinelfe and honefty, 
 " Efay 2. 3, 4. and 9. 7. So that Magiftrates have 
 " power given them from Chrift in matters of Relig- 
 " ion, becaufe they are bound to fee that outward 
 " peace be preferved, not in all ungodlineffe and dif- 
 " honefly (for fuch peace is Satanicall) but in all god- 
 
The Bloudy Tenent. 233 
 
 *' lineiTe and honefty, for fuch peace God aymes at. 
 " And hence the Magiftrate is cujios of both the 
 ** Tables of godUnelfe, in the iirft of Honefty, in the 
 "fecond for Peace fake. Hee muft fee that honefty 
 " be preferved within his jurifdid:ion, or elfe the fub- 
 "jed: will not be bonus Gives. Hee muft fee that C^^"^'^''- 
 " godlinelfe as well as honefty be preferved, elfe the 5 
 "fubje6l will not be bonus vir, who is the beft bonus Virk.^a.Tt. 
 *^ cives. Hee muft fee that godlinelfe and honefty P°^'^' ^'''" 
 
 o ^ ■' I . cap. I . 
 
 " be preferved, or elfe himfelfe will not bee bonus 
 " Magijiratus. 
 
 Truth. In this pallage here are divers particulars 
 affirmed marvellous deftruftive both to godlincjfe and 
 honejiy^ though under a faire maske and colour of 
 both. 
 
 Firft, it will appeare that in fpirituall things they The Gar- 
 make the Garden and the W ildernejfe (as often I havc^^i^ of the 
 intimated) I fay the Garden and the W ildernejfe^ ^he^j^^^'J^g 
 Church and the World are all one : for thus, Wiider- 
 
 If the Powers of the World or Civill State, are '^^'^^°^^"'^^ 
 bound to propofe externall Peace in all godlinejfe for made all 
 their end, and the end of the Church be to preferveone. 
 internall Peace in all godlinejfe, I demand if their end 
 [godlinejfe) bee the fame, is not their power and Jlate 
 the fame alfo, unlefte they make the Church Jubordi- 
 nate to the Coimnonwealths end, or the Commofiweale 
 Jubordinate to the Churches end, which (being the 
 governour and fetter up of it, and fo confequently the 
 'Judges of it) it cannot be ? 
 
 Now if godlineffe bee the worjljipping and walking "The Com- 
 with God in Chrijl, is not the Magiftrate and Com- UJore^^ 
 
 30 
 
234 '^he Bloudy Tenent. 
 
 charged monwcale charged more by this tenent with the wor- 
 
 Amhors J^^^P ^'"'^ Ordinances of God^ then the Chiirch,\}^ for the 
 
 with the Magijirate they charge with the externall peace in 
 
 ^?'^5!''?- zodlinelTe^ and the Church but with the inter nail. 
 
 and Ordi-6 t i r i i • l • • n • 11 
 
 nances, 1 aske further, what is this internall peace in all 
 
 then the godlinej]} ? whether intend they internall within the 
 
 "'^^ ■ Souk\ which onely the eye of God can fee, oppofed 
 
 to externall or vifible^ which man alfo can difcerne ? 
 
 or elfe whether they meane internall, that is fpirit- 
 
 uall Joule matters, matters of Gods Worjhip, and 
 
 then I fay that peace (to [127] wit, oi godlinejfe or 
 
 Gods worjhip) they had before granted to the civill 
 
 State ? 
 
 The au- Peace. The Truth is, (as I now perceive) the beft 
 
 thefe Pofi-^"^ moft godfy of that judge?nent declare themfelves 
 
 tionsnever never to have feene a true difference betweene the 
 
 y" '^^y'J' Church and the World, and the Spirituall and Civill 
 
 true differ- ^ ^ r % r (at r 
 
 ence be- otatc ; and howloever thele worthy Authours leeme 
 
 tweenetheto make a kinde q>{ feparation from the World, and 
 
 Q}^^[j[ 3j^°^ profelfe that the Church muft confift of fpirituall and 
 
 the world, /m«^ Stoncs, Saints, Regenerate perfons, and fo make 
 
 in pointofi^Qj^^g peculiar inclofed Ordina?ices, as the Supper of 
 
 the Lord, (which none, fay they, but godly perfons 
 
 muft tafte of) yet by compelling all within their 
 
 JurifdiBion to an outward conformity of the Church 
 
 worjhip, of the Word and Prayer, and maintenance of 
 
 the Minijiry thereof, they evidently declare that they 
 
 ftill lodge and dwell in the confufed mixtures of the 
 
 uncleane and cleane, of the Jlock of Chriji, and Herds 
 
 of the World together, I meane in fpirituall and 
 
 religious worihip. 
 
The Bloudy Tenent. 235 
 
 Truth. For a more ful and clear difcuffion of this 
 Scripture, i T/w. 2. i. 2. (on which is weakly built 
 fuch a mighty building) I (hall propofe and refolve 
 thefe foure ^ceries. 
 
 CHAP. LXXXVII. 
 
 FIrft, what is meant hy god linejfc and honcjiy in this ' '^.''"- '^• 
 place. ^ _ ed."^'^'"^' 
 
 Secondly, what may th.^ f cope of the holy Spirit of 
 Gc^rf' be in this place. 
 
 Thirdly, whether the civill Magijlrate was then 
 cujios utriufque Tabula, keeper of both Tables, &c. 
 
 Fourthly, whether a Church or Congregation of 
 Chrijiians may not live in godlinejje and honejiy, 
 although the civill Magijlrate be of another con- 
 Jcience and worjljip, and the whole State and Country 
 with him. 
 
 To the firft. What is here meant by godlinejfe and The word 
 honefty ? ^/^"'^^V ^" 
 
 /I -Tri n ■ ' - place 
 
 Anjw. I nnde not that the Spirit ot Go^ hereofTimo- 
 intendeth the firft and fecond Table. ^^y can- 
 
 For, how ever the word Eoai^-izca lignifie godlinejfe, j|° j^^^j." 
 or the worjhip of God, yet the fecond word i^^ori^cthe hon- 
 I finde not that it fignifies fuch an honelly as com-^^^°'" ^ 
 
 ^ o J mf ngntcoul- 
 
 prifeth the duties of the fecond Table, but fuch anneffeof 
 honejly as {\gn\^t?> J olemnity, gravity , and fo it is turned ^^^ fecond 
 
 by the TranJlatOUrs, Tit. 2. 7. ^v -;^ oioaa/.aUa (hnaifih)j>tav^ 
 
 atuvo'Yf/.^ that is, in | 1 28] doBrine, incorruptnejfe, 
 gravity : which doBrine cannot there bee taken for 
 the doBrine of the civill Jl ate, or fecond Table, but 
 the gravity, majejiy, and Jolemnity of the fpirituall 
 
236 The Bloudy Tenent. 
 
 doElrine of Chrijtianity. So that according to the 
 Tranflatours owne rendring of that word in Titus, 
 this place of Timothy fhould be thus rendred [In all 
 godlinejje (or worJJjipping of God) 2ind gravity^ that is, 
 a folemne or grave profeffion of the worJJjip of God ; 
 and yet this miftaken and mifinterpreted Scripture is 
 that great Cajile and ftrong Hold which fo many flye 
 unto concerning the Magijlrates charge over the two 
 Tables. 
 
 Secondly, what is th-Qfcope of the Spirit of God in 
 this place ? 
 The fcope \ anfwcr firft negatively, the fcope is not to fpeake 
 Spirit in ^^ ^^^ duties of the firji and fecond Table : 
 this place Nor fecondly is the fcope to charge the Magijlrate 
 ofTimo- ^iti^ forcing the people (who have chofe him) to 
 godlineffe or Gods worjhip, according to his confcience, 
 (the Magijlrate keeping the peace of externall god- 
 linejje, and the Church of internall, as is affirmed :) 
 but 
 
 Secondly, pofitively, I fay the Spirit of God by Paul 
 
 in this place provokes Timothy and the Church at 
 
 Ephejus, and fo confequently all the Minijlers of 
 
 Chrijls Churches and Chrijtians, to pray for two things, 
 
 Godspeo- Firft, for the peaceable and quiet ftate of the 
 
 pie muft Countries and places of their abode, [;] that is implyed 
 
 an7en°'^ in their praying (as Paul directs them) for a quiet 
 
 deavour and peaceable condition, and fuits fweetly with the 
 
 of^thr^^ command of the Lord to his people, even in Babel, 
 
 State ihtyjer. 29. J. Pray for the peace of the City, and feeke 
 
 live in. t^g gQQ({ gf it, for in the Peace thereof it (liall goe 
 
 PaLrfr well with you. Which Rule will hold in any Pagan 
 
 Popifh. or Popijh city, and therefore confequently are Gods 
 
l^he Bloudy Tenent. 237 
 
 people to pray againft JVarres^ Fa7nines^ Vejlilences, 
 and efpecially to bee far from kindling coaks of War, 
 and endeavour the brihging in and advancing their 
 cojijcience by t\\Q fword. 
 
 Secondly, they are here commanded to pray for 
 the fahatmi of all men, that all men, and efpecially 
 Kings and Magijlrates might be faved, and come to 
 the knowledge of the truth, implying that the grave 
 or folemne and fliining profejjiofi of godlineffe or Gods 
 worjhip according to Chriji 'Jefus, is a blelfed meanes 
 to caufe all forts of men to be affe6led with the Chrif- 
 tian profejion, and to come to the fame knowledge of 
 that one God and one Mediatour Chrijt Je/us. All 
 which tends diredlly againft what it is brought for, 
 to wit, the [i 29] Magijlrates forcing all men to god- Forcing of 
 linejfe or the worjhipping of God, which in truth ^JJj]ij^°^g 
 caufeth the greateft breach o{ peace, and the greateftor Gods 
 didraBions in the World, and the fettino; up that for^°'''^'P' 
 
 ^ _ , ... or the ereat- 
 
 godlifieffe or worjljip which is no more then Nebiichad- ^ss. caufe 
 nezzars golden Image, a i^tate worjhip, and in fome °^^r.^^.^^^ 
 places the worjhip of the Beaji, and his Image, Dan.°^,^J^^ 
 3. Rev. 13. 
 
 CHAP. LXXXVIII. 
 
 THirdly, I qusrie whether the Civill Magi/Irate 
 (which was then the Roman Emperotir) was 
 keeper or guardian of both Tables (as is affirmed.) 
 
 Scripture and all Hijiory tell us, that thofe Ccefars The 
 were not only ignorant, without God, without Chriji, ^°"?^" 
 &c. but protelfed worjhippers or maintainers of thedefcribed. 
 Roman gods or divells ; as alfo notorious for all forts 
 
238 T^he Bloudy Tenent. 
 
 of wickedneffe, and laftly, criiell and bloudy Ltons^ and 
 Tygers toward the Chrijiians for many hundred yeares. 
 Not ap- Hence I argue from the wtfdome, love and faith- 
 Chdft ^ fulnejfe of the Lord J ejus in his houfe, it was impofli- 
 Jefuskeep-ble that he fliould appoint fuch ignorant^ fuch Idola- 
 ers and froiis, fuch wtcked and fuch cruell perfons to be his 
 
 guardians , • /• .^ /»- i t-a t • 1 1 • r ir 
 
 of his <r/6/6y^ Officers and Deputy Lieutenants under nimlelre 
 
 Church, to keep the worjhip of GW, to guard his Churchy his 
 
 Wife : No wife and loving father was ever knowne 
 
 to put his childe^ no not his hearts, dogs ox J wine ^ but 
 
 unto fitting keepers. 
 
 Men judge it mattei of high complaint, that the 
 Records of Parliaf?ie?it, the Kings children, the Tower 
 oi London y the Great Scale fliould be committed to 
 unworthy keepers ! And can it be without high blaf- 
 phemie conceived that the Lord Jefus fliould commit 
 his Sheepy his Children^ yea his Spoufe, his thoufand 
 iliields and bucklers in the Tower of his Church ! and 
 laftly, his Great and Glorious Broad Scales of Bap- 
 tijme and his Supper, to be preferved pure in their 
 adminijlrations, I fay that the Lord Jefus who is wif- 
 dome, and faithfulnejfe it felfe, fliould deliver thefe to 
 fuch keepers. 
 
 Peace. Some will fay, it is one thing what perfons 
 are \\\fa£l and praBice : another what they ought to 
 be by right and o^ce. 
 
 Truth. In fuch cafes as I have mentioned, no man 
 doth in the common eye ol reafon deliver fuch mat- 
 ters of charge and truft to fuch as declare themfehes 
 2.nAf fines (like Sodome) at the very time of this great 
 charge and truft to be committed to them. 
 1 30] Peace. It will further be faid, that many of the 
 
The Bloudy Tenent. 239 
 
 Kings of yiidah who had the charge of ejiabliflding^ 
 refonning (and fo confequently of keeping the firft 
 Tahle) the Churchy Gods worjhip^ &c. were notorioufly 
 wicked. Idolatrous, &c. 
 
 Truth. I muft then fay, the cafe is not ahke, for 
 when the Lord appointed the government of IJrael 
 after the rejed:ion of Saul to eftabUfh a Covenant of 
 fuccejjion in the type unto Chrijl, let it bee minded 
 what pattcrne and prejident it pleafed the Lord to fet 
 for the after Kings of Ifrael and Judah, in David the 
 man after His owne Heart. 
 
 But now the Lord y ejus being come Himfelfe, and 
 having fulfilled the former types, and diifolved the 
 Nationall Jtate of the Church, and eftabliOied a more 
 Spirituall way of worjhip all the World over, and ^^ P^^^^^*^ 
 appointed a Spirituall government and governours, it isLord Jefus 
 well knowne what the Roman Ccejars were, under in the firft 
 whom both Chrijl Jefus Himfelfe and his Servant s'l^''^^'''' 
 after him lived and fuffered ; fo that if the Lor^/church to 
 yej'us had appointed any fuch Deputies (as we finde^"''"'.^ 
 not a tittle to that purpofe, nor have a fhadow of true vvhh^any 
 reafon fo to thinke) he muft I fay in the very firft fuch Civill 
 intlitution, have pitched upon fuch perfons for thefe ^°^'^''"" 
 
 ■* ours 3S 
 
 Cufodes utriufq.^ Tabulcs, keepers of both Tables, as unto' 
 no man wife, or faithfull or loving, would have whom hee 
 chofen in any of the former In/lances or cafes of a"!'£j;, 
 
 J J commit 
 
 more inferiour nature. the care 
 
 Befide to that great pretence oi Ifrael , I have largely °^ ^}^. 
 
 fpoken to. ^ 
 
 Secondly, I aske how could the Roman Ccefars or 
 
 any Civill Magif rates be cufodes, keepers of the 
 
 Church and worfhip of God, when as the Authours of 
 
240 The Bloudy Tenent. 
 
 thefe pofttions acknowledge, that their Civill power 
 extends but to bodies and goods. 
 
 And for Spirituall power they fay they have none, 
 
 ad boniun temporale (to a temporall good) which is 
 
 their proper end, and then having neither Civill nor 
 
 Spirituall power from the Lord J ejus to this purpofe, 
 
 how come they to be fuch Keepers as is pretended ? 
 
 The true Thirdly, If the Roman Ef?iperours were Keepers, 
 
 whlch^^ what Keepers were the Apojlles, unto whom the Lord 
 
 Chrift y^Jus gave the care and charge of the Churches^ and 
 
 Jefus ap- ^y ^l^om the Lord lefus charged Timothy, i Ti?)!. 6. 
 
 his Ord'i- to keep thofe co?n?7ja?tds of the Lord lefus without 
 
 nancesand fpot UUtill his CO??iming. 
 
 or ip. Xhefe Keepers were called the foundation of the 
 Church, Ephef. 2. 20. and made up the Crowne of 1 2 
 Stars about the head of the [131] Woman, Rev. 12. 
 whofe names were alfo written in the 1 2 foundations 
 of New lerufiletn. Rev. 2 1 . 
 
 Yea what Keepers then are the ordinary Officers 
 of the Church appointed to be the Shepherds or Keep- 
 ers of the Flocke of Chrifl, appointed to be the Por- 
 ters or Dore-keepers and to watch in the abfence of 
 Chrif, Mark 13. 34. ABs 20. 
 
 Yea what charge hath the whole Church it felfe, 
 which is the pillar and ground of Truth, 2 Ti^n. 2. 
 in the midft of which Chrifl is prefent with his 
 Power, I Cor. 5. to keep out or caft out the impeni- 
 tent and obftinate, even Kings and Efnperours them- 
 felves from their Spirituall fociety, i Cor. 5. ya?n. 3. 
 I. Gal. 3. 28. 
 TheKings 4- I ^^^^ whether in the time of the Kifigs of 
 of the Af- Ifrael and ludah (whom I confelTe in the typicall and 
 
T^he Bloudy Tenent. 241 
 
 Natlonall rtate to be charged with both Tables) ^[j^'^'^Jj^'f^'^- 
 aske whether the Kings of the AJJyriaiis, the Kings^^l ^j^h^' 
 of the Ammonites^ Moabites, Pbilijiims^ were alfo con- Gods wor- 
 ftituted and ordained Keepers of the worpip of God^'l ^'^j?^ 
 
 r ir 1 Ivings or 
 
 as the Kifigs oi ludah were (for they were alio law-judah in 
 full Mazilirates in their Do?}miio7is ?) or whether the that Na- 
 
 ■r^ ?- a J \ ^U tionall 
 
 Roman htnperours were cujtodes, or keepers more then ^^^ ^ypj, 
 they ? or more then the King oi Babylon Nebuchad- ca.\\ 
 nezzar, under whofe Civill government Gods people ^^"'■'^^• 
 lived, and in his owne Land and City, ler. 29. 
 
 CHAP. LXXXIX. 
 
 Peace. '^J' On remember (deare Truth) that Confian- Conftan- 
 
 X tine, Tbeodojius, and others were made ^o^j^c'^^ ^^1 
 beleeve that they were the Antitypes of the i^/;z^J-mirin- 
 oi Iiiddh, the Church of GW; and Henry the 8 was^°™^^- 
 told that that Title Defenjor Fidei, Defendour of the 
 Faith (though fent him by the Pope for writing 
 againft Luther) was his owne Diadem due unto him 
 from Heaven. So likewife fince, the Kings and ^eens 
 of England have been inftru6led. 
 
 Truth. But it was not fo from the beginning, as 
 that very difference between that Nationall ftate of 
 the Church of God then, and other Kings and Mag- 
 ijlrates of the World (not fo charged) doth clearly 
 evince and leadeth us to the Spirituall King of the 
 Church, Chriji lefus the Ki?ig of Ifrael, and his Spirit- 
 uall Government and Governours therein. 
 
 Fifthly, I aske whether had the Roman Cafars Mafters of 
 more charge to fee all their Subjed:s obferve and lub- ^j^^j^^The 
 mit to the worjbip oi God in [132J their dominion Gofpelnot 
 3' 
 
242 The Bloudy Tenent. 
 
 charged to of the World, then a majier, father or hujhand now 
 under^im Under the Gofpel in his Familie ? 
 from their Families are xhe foundations oi government, for what 
 owne con- -g ^ Qom?nonweale, but a Qo7n?nonweale of Fafnilies 
 
 Icicnccs to 
 
 his. agreeing to live together for common good? 
 
 Now \x\fa77iilies, fuppofe a beleeving Chrijiian Huf- 
 band hath an unbeleeving Antichrijtian wife, what 
 other charge in this refped: is given to an hujhand, 
 I Cor. 7. but to dwell with her as an husband if flie 
 be pleafed to dwell with him ; but, to bee fo farre 
 from forcing her from her confcience unto his, as 
 that if for his confcience fake ihe would depart, he 
 was not to force her to tarry with him, i Cor. 7. 
 Confequently the Father or Hujhand of the Sta^e 
 differing from the Commonweale in Keligion, ought 
 not to force the Co?nmonweale, nor to be forced by it : 
 yet is he to continue a civill hujhands care, if the 
 Com?nonweale will live with him, and abide in civill 
 covenant. 
 
 Now as a hujhand by his love to the truth and holy 
 
 converjation in it, and feafonable exhortations, ought 
 
 to indeavour to fave his wife, yet abhorring to ufe 
 
 corporall cofnpulfon (yea, in this cafe to childe or Jerv- 
 
 ant) fo ought the Father, Hujhand, Governor of the 
 
 Com7nonweale endeavour to win and fave whom poffi- 
 
 bly he may, yet farre from the appearance of civill 
 
 violence. 
 
 jP^j^^ Sixthly, if the Romane Emperours were charged by 
 
 charge of Chrijl with his Worjlnp in their dominion, and their 
 
 G06.S wor- ^QfjjjfjJQf2 was over the world (as was the do?ni?iion of 
 
 left^with ^^^ Grecian, P erf an, and Babylonian Monarchy before 
 
 the Ro- them) who fees not if the whole world bee forced 
 
The Bloudy Tenent. 243 
 
 to turne Cbr'ijUcm (as afterward and fince it hath pre- '"^"^ E"^- 
 tended to doe) who fees not then that the world (forj'jj^j^^^ygg 
 whom Chrift Jefus would not pray) and the God of he bound 
 it, are reconciled to "Jcjus Chriji^ and the whole y^V/^^° ^""""^ 
 of the 'world become his inclofed garden ? world into 
 
 Seventhly, if the Ro??iane Emperors ought to have the Gar- 
 been by Chrijls appointment Keepers of both Tables^ and'spou'ie 
 Antitypes of Ifrael and yudahs Kings, how manyofChrift. 
 millions of Idolaters and Blafphemers againft Cbri/l'^^^^^^^^ 
 
 put to 
 
 'J ejus and his worfliip ought they to have put to death. 
 death according to Ifraels patterne ? 
 
 Laflly, I aske (if the Lord J ejus had delivered his 
 Sheepe and Children to thefe Wolves^ his Wije and 
 Spouje to fuch Adulterers, his precious Jewels to fuch 
 great Theeves and Robbers of the world as the Rofuane 
 Emperours were, what is the reajon that he was never 
 pleafed [ i 33] to fend any oihi'i J er'u ants to their ^^/t'j-Chrift 
 to crave their helpe & aj/ijtance in this his worke, to"^^^^^-^"^ 
 put them in minde of their office, to chalenge and Miniilers 
 cjaime fuch a fervice from them according to their"'' ^^'■^' 
 office, as it pleafed God alwayes to fend to the Kings (^jvill Ma- 
 of Ifrael and Judah in the like cafe ? giitrate for 
 
 Peace. Some will here object Pauls appealing to^-^.P^'^jj 
 
 LiCeJar. matters. 
 
 Truth. And I muft refer them to what I formerly 
 anfwered to that Objection. Paul never appealed to 
 Ccejar as a Judge appointed by Chrift Jefus to give 
 definitive fentence in any fpirituall or Church con- 
 troverfie, but again ft that civill violence and murther 
 which the Jewes intended againft him, Paul juftly 
 appealed : For otherwife if in a Jpirituall cauje he 
 Ihould have appealed, he Ihould have overthrowne 
 
244 ^^^ Bloudy Tenent. 
 
 his owne ApoJileJJjip and Power given him by Chriji 
 'J ejus mjpirituall things, above the higheft Kings or 
 Emperors of the world belide. 
 
 CHAP. XC. 
 
 P^^f^.TDLelTed Truth, I fhall now remember you 
 
 \y of the fourth Quasrie upon this place of 
 
 'Timothy, to wit, whether a Church of ChriJI lefus 
 
 may not live in Gods worjloip and comelinelTe, not- 
 
 withftanding that the civill Magijlrate profelTe not 
 
 the fame but a contrary Religion and Wo?'Jljip in his 
 
 owne perfon and the Country with him. 
 
 fr^^ K Truth. I anfwer the Churches of Chriji under the 
 
 lef^power ^oman E?nperours did live in all godlinejfe and chrijiian 
 
 in his gravity, as appeares by all their holy and glorious 
 
 Church to .^^-^ which the Scripture abundantly teftifies. 
 
 prelerve ^ . ,^ . . . ^ 
 
 her felfe Secondly, this flowes from an injiitution or appoint- 
 P^re, merit of fuch a power and authority, left by the Lord 
 an°kfola-" ^^J''^^ ^o his ApoJUes and Churches, that no ungodli- 
 trous neffe or difhonefty in the firft appearance of it was 
 Coun- |.Q i^g fuffered, but fuppreft and call out from the 
 Churches of Chriji, even the little Leaven of doctrine 
 or practice, i Corinth. 5. Gai. 5. 
 
 Laftly, I adde, that although fometimes it pleafeth 
 the Lord to vouchfafe his Jervants peace and quietnejfe, 
 and to command them here in Timothy to pray for 
 it, for thofe good ends and purpofes for which God 
 hath appointed civili Magijiracy in the world, to 
 keepe the world in peace and quietne[fe.\j\ Yet Gods 
 Gods peo-P^^P^^ have ufed moft to [134J abound with godli- 
 ple have nejjc and honejly, when they have enjoyed leaft peace 
 
The Bloudy Tenent. 245 
 
 and quiet?iejje. Then like ihoi^f pices. Cant. 4. Myrrhe, "^^"^ ^^ 
 Frankmce?ije, SaJfro7i, Qalainus, &c. they have yeelded briehteil 
 the fweeteft favour to God and man, when they were godlinefle 
 pounded and burnt in cruell perfeciition of the Romane'f^^^^^^^ 
 
 i ^ ■' "^ , , nave en- 
 
 Cenjors : then are they (as Gods Venijhi) moft fweet joyed leail 
 when moft hunted: Gods Stars fhining brighteft inquietnes. 
 the darkeft night : more heavenly in cofiverfation, 
 more mortified-, more abounding in love each to 
 other, more longing to be with God: when the 
 itihof pit able and Jalvage World have ufed them like 
 Jirangers, and forced them to haften home to another 
 Country which they profelfe to feeke. 
 
 CHAP. XCI. 
 
 Pf^7r^. T^ Eare 'Truth, it feemes not to be unfeafon- 
 \^ able to clofe up this paff^ige with a fliort 
 defcant upon that AJJertion, viz. "A J'ubjeB without 
 ^* godlifiejfe will not be bonus vir, a good man, nor a 
 *' Magijlrate except he fee godlinejje preferved, will 
 " not be bonus Magijlratus. 
 
 Truth. I confelfe that without godlinejfe or a true Few Mag- 
 worjhipping oi God with an upright heart according Ji"^^^^^^ 
 to Gods Ordina?ices, neither SubjeBs nor Magi/irates iynhuaUy 
 can pleafe God in Qhriji lejus, and fo be fpiritually or^""^ ^h"'- 
 chrijiianly good, which few Magijlrates and few men q"/ 
 either come to, or are ordained unto : God having 
 chofen a \\\.\X&Jlock out of the world, and thofe gen- 
 erally poore and meane, i Cor. 1 . lam. 2. Yet this 
 I muft remember you of, that when the moft High 
 G(?<'/ created all things of nothing, he faw and acknow- 
 ledged divers forts of goodnejje, which muft ftill be 
 
246 T^he Bloudy Tenent. 
 
 Yet divers acknowledged in their diftind; kindes : a good Ayre, 
 goodneffe ^ gooA Groutid, 2. good Tree, a good Sbeepe, &c. 
 natural), I fay the fame in Artificialls, a good Garment, a 
 ^•^^Mrt''' good Houje, a good Sword, a good Ship. 
 
 I alfo adde a good City, a good Company or Cor- 
 poration, a good Hujhand, Father, Majler. 
 
 Hence alfo we fay, a good Phy/itian, a good Law- 
 yer, a good Sea-man, a good Merchant, a good Pilot, 
 for fuch or fuch 2. jhoare or Harbour, that is. Morally, 
 Civilly good in their feverall Civil! refpeBs and 
 imployments. 
 
 Hence (/y^/. 133. [122]) the C/62/r<:/6 or Citieof Go^ 
 is compared to [135] a C/V/V compact within it felfe ; 
 which compazines may be found in many Toivnes 
 and Cities of the World, where yet hath not fliined 
 any fpirituall or fupernaturall goodnejfe. Hence the 
 Lord Jefus [Matth. i 2.) defcribes an ill ftate of an 
 houfe or kingdome, v'vl. to be divided againft it felfe, 
 TheCivill which cannot ftand. 
 
 Goodnes Thefc I obferve to prove, that a SubjeB, a Magif- 
 KiS-"^^' f^^f^y "^ay be a good SubjeB, a good Magijlrate, in 
 domes, refpe6t of civill or jjiorall good7ies, which thoufands 
 Subjefts, -^ant, and where it is, it is commendable and beau- 
 rate!! mull tifull, though GodHnes which is infinitely more beau- 
 be owned, tifull, be Wanting, and which is onely proper to the 
 S^^frk^faH Chrijlian Jiate, the Co?mnonweale of Ifrael, the true 
 goodnes Church, the holy Nation, Ephef 2. i Pet. 2. 
 (proper Laftly, howcvcr the Authors deny that there can 
 
 Chriftian t)e Bonus Magijlratus, a good Magiftrate, except he 
 State or fee all Godlifies preferved ; yet themfelves confelTe 
 Church; j.j^^^. ^/<^,/// Jjonejiy is futficient to make a good SubjeB, 
 ing. in thefe words, viz. He mufl: fee that Honejlie be pre- 
 
The Bloudy Tenent. 247 
 
 ferved within \\h jurifdiBion^ elfe the SubjeB will not 
 be Bonus cives^ a good citizen : and doubtlelfe (if the 
 Law of Relations hold true) that civi// honeftie which 
 makes a good citizen, mufl: alfo (together with quali- 
 fications fit for a Commander) make alfo a good 
 Magi/irate. 
 
 CHAP. XCII. 
 
 Peace/ | ^He 4. head is, The proper meanes of both 
 X thefe Powers to attaine their ends. 
 " Firll, the proper meanes whereby the Civill 
 
 * Power may and fhould attaine its end, are onely 
 
 * Politicall, and principally thefe Five. 
 
 ** Firft the erecting and eftablifliing what forme of 
 
 * Civill Government may feeme in wifedome moft 
 ' meet, according to generall rules of the Word, and 
 
 * ftate of the people. 
 
 '* Secondly, the making, publifliing, and eftablifh- 
 
 * ing of wholefome Civill Lawes, not onely fuch as 
 
 * concerne Civill Juftice, but alfo the free paflage of 
 
 * true Religion : for, outward Civill Peace arifeth 
 
 * and is maintained from them both, from the latter 
 
 * as well as from the former : 
 
 " Civill peace cannot ftand intire, where Religion 
 
 * is corrupted, 2 Chron. 15. 3. 5. 6. Judg. 8. And yet 
 
 * fuch Lawes, though converfant [136] about Relig- 
 
 * ion, may ll:ill be counted Civill Lawes, as on the 
 
 * contrary, an Oath doth ftill remaine Religious, 
 
 * though converfant about Civill matters. 
 
 " Thirdly, Eledlion and appointment of Civill ofii- 
 " cers, to fee execution of thofe Lawes. 
 
248 "The Bloudy Tenent. 
 
 " Fourthly, Civill Punifliments and Rewards, of 
 " Tranfgreirors and Obfervers of thefe Lawes. 
 
 " Fifthly, taking up Armes againft the Enemies of 
 " Civill Peace. 
 
 " Secondly, the meanes whereby the Church may 
 " and {hould attaine her ends, are only ecclefiafticall, 
 " which are chiefly five. 
 
 " Firft, fetting up that forme of Church Govern- 
 " ment only, of which Chrift hath given them a pat- 
 " tern in his Word. 
 
 " Secondly, acknowledging and admitting of no 
 " Lawgiver in the Church, but Chrift, and the pub- 
 " lifhing of his Lawes. 
 
 ** Thirdly, Eled:ing and ordaining of fuch officers 
 *' onely, as Chrift hath appointed in his Word. 
 
 *' Fourthly, to receive into their fellowlhip them 
 " that are approved, and inflicting Spirituall cenfures 
 " againft them that offend. 
 
 " Fifthly, Prayer and patience in fuffering any evill 
 " from them that be without, who difturbe their 
 " peace. 
 
 ** So that Magiftrates, as Magiftrates, have no power 
 "of fetting up the Forme of Church Government, 
 "electing Church officers, punifliing with Church 
 " cenfures, but to fee that the Church doth her duty 
 " herein. And on the other fide, the Churches as 
 " Churches, have no power (though as members of 
 " the Commonweale they may have power) of ered:- 
 " ing or altering formes of Civill Government, elecfl- 
 " ing of Civill officers, inflicting Civill punilhments 
 " (no not on perfons excommunicate) as by depofing 
 
The Bloudy Tenent. 249 
 
 " Magiftrates from their Civill Authoritie, or with- 
 " drawing the hearts of the people againft them, to 
 " their Lawes, no more then to difcharge wives, or 
 " children, or fervants, from due obedience to their 
 " husbands, parents, or mafters : or by taking up 
 " armes againft their Magiftrates, though he perfe- 
 " cute them for Confcience : for though members of 
 " Churches who are publique officers alfo of the Civill 
 " State, may fupprefte by force the violence of Ufur- 
 " pers, as lehoiada did Athaliah, yet this they doe not 
 " as members of the Church, but as officers of the 
 " Civill State. 
 
 I 37] Truth. Here are divers conliderable pajfages 
 which I fhall briefly examine, fo far as concernes our 
 controverjie. 
 
 Firft, whereas they fay, that the Civill Power may 
 ereft and eftablifti what forine of civill Government 
 may feeme m ,%viJedome moft meet, I acknowledge the 
 propojition to be moft true, both in it felf, and alfo 
 conlidered with the end of it, that a civill Govern- 
 nient is an Ordinance of God^ to conferve the civill 
 peace of people, fo farre as concernes their Bodies and 
 Goods, as formerly hath beene faid. 
 
 But from this Grant I infer, (as before hath been 
 touched) that the Soveraigne, originally 2ind foundation 
 of civill power lies in the people, (whom they muft 
 needs meane by the civill power diftin6l from the 
 Government fet up.) And if fo, that a People may^'^''^ 
 ere6t and eftablifti what forme of Government feemes originally 
 to them moft meete for their civill condition: It isandfunda- 
 evident that fuch Governments as are by them erected "^^"/^ ^^ 
 
 J in the peo- 
 
 and eftabliftied, have no more power, nor for no longer pk. 
 32 
 
250 The Bloudy Tenent. 
 
 time, then the civill power or people confenting and 
 
 agreeing fliall betruft them with. This is cleere not 
 
 only in Reafon, but in the experience of all comtnon- 
 
 weales, where the people are not deprived of their 
 
 naturall freedome by the power of Tyrants. 
 
 Mr. Cot- And if fo, that the Magiftrates receive their power 
 
 the New- ^^ governing the Church, from the People ; unde- 
 
 Englifh niably it followes, that a people^ as a people, naturally 
 
 Minifters ^onlidered (of what Nature or Nation foever in 
 
 give tJie ^ . . ■ - 
 
 Govern- Europe, AJia, Africa or America) have fundamen- 
 ment of tally and originally, as men, a power to governe the 
 Church or ^'^^''''^'^» to fee her doe her duty, to corred: her, to 
 Spoufe redrefie, reforme, eftablifh, &c. And if this be not to 
 '"^° ^^^ pull God and Chriji, and Spirit out of Heaven, and 
 the peo- fubjedt them unto naturall, iinfull, inconftant men, 
 pie or and fo confequently to Sathan himfelfe, by whom all 
 yf°^^°^' peoples naturally are guided, let Heaven and Earth 
 
 judge. 
 The very Pcacc. It cauuot by their owne Grant be denied, 
 Indian |3^(- ^Y^^ii the wHdeft Indians in America oueht (and in 
 
 Americans 1 - 1 • i ^ r 11 i 1 \ o \ 
 
 made Gov- ^heir kmd and leverall degrees doe) to agree upon 
 ernours iovno. fbr?nes of Goverrwient , fome more civill, compact 
 ^, , in Townes, &c. fome lelfe. As alfo that their civill 
 
 Church ' 
 
 by the and earthly Governments be as lawfuil and true as any 
 Authors Govern?nents\n the World, and therefore confequently 
 Pofitions. their Governors are Keepers of the Church or both 
 Tables, (if any Church of Chrifl: fhould arife or be 
 amongft them :) and therefore laftly, [\i Chriji have 
 betrul1:ed and charged the civill Power with his 
 Church) they muft [138] judge according to their 
 Indian or American cotijciences, for other conj'ciences it 
 cannot be fuppofed they (hould have. 
 
^he Bloudy Tenenf. 251 
 
 CHAP. XCIII. 
 
 Truth. \ Gaine, whereas they fay that outward Civill 
 ±\. peace cannot ftand where Religion is cor- 
 rupted ; and quote for it, 2 Chron. 15, 3. 5. 6. & 
 'Judges 8. 
 
 I anfwer with admiration how fuch excellent y/>/r/>j- 
 (as thefe Authors are furniflied with, not only in 
 heavenly but earthly affaires) Ihould fo forget, and 
 be fo fafl afleep in things fo palpably evident, as to 
 fay that outward ci'vill peace cannot ftand, where 
 Religion is corrupt. When fo many ftately A7//^- '^^"y ^'.v- 
 dojues and Govern?nents in the World have long andflo^^iihing 
 long enjoyed a'l;/// peace and quiet, notwithftanding peace and 
 their Religion is fo corrupt, as that there is not the'l^''^'^' , 
 
 o r ' where tne 
 
 very Name of jfejus Chriji amongft them : And this Lord Jefus 
 every Hi/lorian, Merchant, Traveller, in Europe, AJia, 's not 
 Africa, Atnerica, can teftifie : for fo fpake the Lord °"" 
 "Jefus himfelfe, Joh. 16. The ivorld (hall fing and 
 rejoyce. 
 
 Secondly, for that Scripture 2 Chron. 15. 3. &c. 
 relating the miferies of IJrael and Judah, and Gods 
 plagues upon that people for corruption of their 
 Religion, it muft ftill have reference to that peculiar 
 ftate unto which God called the feed of one man, 
 Abraham, in T^fgure, dealing fo with them as he dealt 
 not with any Nation in the World, Pfal. 146. Rom. 9. 
 
 The Antitype to this State I have proved to be the 
 Chrijlian Church, which confequently hath been and 
 is afflid:ed with fpirituall plagues, deflations and cap- 
 tivities, for corrupting of that Religion which hath 
 been revealed unto them. This appeares by the 7 
 
252 T^he Bloudy Tenent. 
 
 Churches, and the people of God, now fo many hun- 
 dred yeares in wofull bondage and flaverie to the myfti- 
 call Babel, untill th-e time of their joy full deliverance. 
 Peace. Yea but they fay that fuch Lawes as are 
 converfant about Religion, may ftill be accounted 
 Civill halves, as on the contrary an Oath doth ftill 
 remaine Religious, though converfant about Civill 
 matters, 
 Lawes Truth. Lawes refped:ing Religion are two-fold : 
 
 be Rdi'e- Firft, fuch as concerne the a£ls of JVorJljip and the 
 \oxi,€\\.\\zxWorjhip it felf, the Minijlers of it, ih&iv Jitnes ov 
 Religious, ^^y^^^^j.^ to be fupprelfed or [139] eftablifhed : and 
 for fuch Lawes we find no footing in the New Tejia- 
 ment of Jefus Chrift. 
 or Civill. Secondly, Lawes refpe6ting Religion may be fuch 
 as meerly concerne the Civill State, Bodies and Goods 
 of fuch and fuch perfons, profeffing thefe and thefe 
 Religions, viz. that fuch and fuch perfons, notorious 
 for Mutinies, Treafons, Rebellions, Majjacres, be dif- 
 The very armed : Againe, that no perfons Papijls, Jewes, 
 abhor to 'Turkcs, ov Indians be difturbed at their worjhip, (a 
 difturbe thing which the very Indians abhor to practice toward 
 any Con- anv.) Alfo that i?nanitie and freedome from Tax and 
 at Wor- T'oll may be granted unto the people of fuch or fuch 
 ^ip- a Religion, as the Magijlrate pleafeth, Ezra 7. 
 
 Thefe and fuch as are of this nature, concerning 
 only the bodies and goods of fuch and fuch Religious 
 perfons, I confelfe are meerely Civill. 
 
 But now on the other hand, that Lawes reftrain- 
 ing perfons from fuch and fuch a Worjhip, becaufe 
 the CVi^/Z/y/^/^ judgeth it to be falfe : 
 
 That Laws conftraining to fuch & fuch a worjhip. 
 
The Bloudy Tenent. 253 
 
 becaufe the Chill State judgeth this to be the only 
 true way of worfhipping God: 
 
 That fuch and fuch a Refor?)?ation of Worfiip be^^""!;'^ 
 fubmitted unto by all Subjects in fuch a lurifdiBion : ^^^^^-^^^^ 
 
 That luch and luch Churches^ Minijlers, Minijiries \>rtiQnde.A 
 be pull'd downe, and fuch and fuch Churches, Minif- ^'y''^ ^"^ 
 
 • 1 71^- vj • r indeed Ec- 
 
 tries, and Mtnijtrations let up : cleilafli- 
 
 That fuch Lawes properly concerning Rcligion,^^'^'^- 
 God, the Soules of men, Ihould be Civill Lawes and 
 Conjlitutiotis ; is as far from Reafon, as that the Com- 
 7natidements oi Paul, which he gave the Churches con- 
 cerning Chrijis ivorjlnp (i Cor. i 1 & i Cor. 14.) were 
 Civill and Earthly conjlitutions : Or that the Canons 
 and Conjlitutions of either cecumenicall or Nationall 
 Synods concerning Religion, (hould be Civill and 
 State-cojiclu/ions and agreements. 
 
 To that inftance ot an O^M remaining religious 
 though converfant about civill things ; I anfwer and 
 acknowledge, an Oath may be fpirituall, though Laws 
 taken about earthly hu/itielfe, and accordingly it will "^'^^'"^^y 
 
 J , '11- T I / • 1 1 concern- 
 
 prove, and onely prove what betore 1 have laid, thatjng fpirit- 
 
 a Law may be civill though it concerne perfons of uall things 
 
 this and of that religion, xhzt is as i\\& perfofis ^roi^^i^-^^^^^^.^^^^ 
 
 ing it are concerned in civill refpetts ol bodies ov goods, ^^^\\. 
 
 as I have opened ; whereas if it concerne the foules 
 
 and religions of men limply fo confidered in reference 
 
 to God, it [140] mull of neceffity put on the nature 
 
 of a religious ox fpirituall ordinance or conjiitution. 
 
 Belide, it is a moft improper and fallacious in- 
 
 ftance[;] tor an oath, being an invocation of a true or falfe 
 
 God to judge in a cafe, is an action of 2i fpirituall and 
 
 religious nature ^ what ever \\v^ fubjeB matter be about 
 
254 '^^^ Bloudy Tenent. 
 
 which it is taken, whether civill or religious : but a 
 /aw or conjiitution may be civill or religious^ as the 
 JubjeB about which it is converjant is, either civill 
 (meerly concerning bodies or goods) or religious con- 
 cerning yow/«? and worJJjip. 
 
 CHAP. XCIV. 
 
 Peace/ I ^Heir fifth Head is concerning the Magif- 
 X trates power in making of Lawes. 
 
 " Firft, they have power to pubHfh and apply fuch 
 " Civill Lawes in a State as either are expreft in the 
 " Word of God in Mofes Judicialls (to wit, fo far as 
 " they are of generall and morall equity, and fo bind- 
 ** ing all Nations in all Ages) to bee deducted by way 
 " of generall confequence and proportion from the 
 " word of God. 
 
 ** For in a free State no Magiftrate hath power 
 " over the bodies, goods, lands, liberties of a free peo- 
 " pie, but by their free confents. And becaufe free 
 " men are not free Lords of their owne eftates, but 
 ** are onely flewards under God, therefore they may 
 " not give their free confents to any Magiftrate to 
 " difpofe of their bodies, goods, lands, liberties at 
 "large as themfelves pleafe, but as God (the fove- 
 " raigne Lord of all) alone. And becaufe the Word 
 " is a perfedl rule as wel of righteoufnes as of holines, 
 " it will be thertore necelTary that neither the people 
 " give confent, nor that the Magiftrate take power to 
 " difpofe of the bodies, goods, lands, liberties of the 
 " people, but according to the Lawes and Rules of 
 " the Word of God. 
 
The Bloudy Tenent. 255 
 
 " Secondly, in making Lawes about civill and indif- 
 " ferent things about the Commonweale. 
 
 " Firft, he hath no power given him of God to 
 " make what laws he pleafe, either in reftraining 
 ** from, or conftraining to the ufe of indifferent things, 
 " becaufe that which is indifferent in its nature, may 
 " may fometimes bee inexpedient in its ufe, and con- 
 "fequently unlawfull, i Cor. 2. 5. it having been long 
 ** fince defended upon good ground, ^icquid non 
 " expedite quatenus non expedite non licet. 
 141 ] ** Secondly, he hath no power to make any fuch 
 " Lawes about indifferent things, wherein nothing 
 " good or evill is iliewne to the people, but onely or 
 " principally the meere authority or wil of the impo- 
 " fer for the obfervance of them, Colof. 2. 21, 22. i 
 " Cor. J. 23, compared with Ephef. 6. 6. 
 
 " It is a prerogative proper to God to require obe- 
 " dience of the fonnes of men, becaufe of his author- 
 " ity and will. 
 
 " The will of no man is Regu/a reBi, unleffe firft 
 " it bee Regula reBa. 
 
 " It is an evill fpeech of fome, that in fome things 
 " the will of the Law, not the ratio of it, muft be the 
 *' Rule of Confcience to walke by ; and that Princes 
 " may forbid men to feeke any other reafon but their 
 ** authority, yea when they commandyr/i;)?/^/ <i? dura. 
 " And therefore it is the duty of the Magiftrate in 
 "all lawes about indifferent things, to (hew the Rea- 
 " fons, not onely the Will, to fhew the expediency, 
 "as well as the indifferency of things of that nature. 
 
 " For we conceive in Lawes of this nature, it is 
 " not the will of the Lawgiver onely, but the Reafon 
 
256 The Bloudy Tenent. 
 
 ** of the Law which bindes. Ratio eji Rex Legis, & 
 " Lex eJi Rex Regis. 
 
 " Thirdly, becaufe the judgement of expedient and 
 " inexpedient things is often difficult and diverfe, it 
 " is meet that fuch Lawes ihould not proceed with- 
 " out due confideration of the Rules of Expediency 
 " fet downe in the Word, which are thefe three : 
 
 " Firft, the rule of Piety, that they may make for 
 "the glory of God, i Cor. 10. 31. 
 
 " Secondly, the rule of Charity, that no fcandall 
 "come hereby to any weake brother, i Cor. 8. 13. 
 
 " Thirdly, the Rule of Charity, that no man be 
 "forced to fubmit againft his conjcience^ Rom. 14. 14. 
 " 23. nor be judged of contempt of lawfull Authority, 
 " becaufe he is not fuddenly perfwaded of the expedi- 
 " ency of indifferent things ; for it the people be bound 
 " by God to receive fuch Lawes about fuch things, 
 " without any triall or fatisfad:ion to the confcience, 
 " but muft judge them expedient, becaufe the Magif- 
 " trate thinkes them fo, then the one cannot be pun- 
 " iihed in following the other, in cafe he (hall linne 
 " in calling Inexpedient Expedient ; but Chrijl faith 
 " the contrary. If the blinde lead the blinde, they (hall 
 " both fall. 
 
 142] Truth. In this palTage thefe worthy Men lay 
 
 downe fuch a ground, as the gates oi Hell are not able 
 
 The Au- to {hake concerning the Magijlrates walking in 
 
 t ors arge •j^j-^p^j.gj^j. |-|-^inQrs . ^^-^^ uDon which ^rowid that 
 
 conreliion r t i -r \ ^ i 
 
 of the lib- Towre of Lebanon may be raifed whereon there hang 
 ertyofcona thoufaud Jhields and bucklars. Cant. 4. to wit, that 
 from the invincible Truth, That no man is to h^ perfecuted iov 
 Laws of caufe of conjcience : The ground is this : The Mag- 
 
trates con- 
 not 
 
 The Bloudy Tenent. 257 
 
 ijirate hath not power to make what Lawes he pleafe, ^'^'j^ ^^- 
 either in retraining or conjlraining to the ufe of indif-^ °"^^3l'" 
 ferent things: And further he contelfeth that the cafes. 
 reafon of the haw, not the will of it muft be the 
 rule of confcience. And they adde this impregnable 
 reafon : viz. ** If the people be bound to receive fuch 
 " Lawes without fatistadlion to confcience, then one 
 " cannot be punilhed for following the other, in cafe 
 " he fliall fmne contrary to Chrift Jefus, who faith, 
 " If the blinde lead the blinde, they fliall both fall. 
 
 Hence I argue. If the Civill Magijlrate have noCivill 
 power to rejiraine or con/lraine their fuh'ie£is in thing-s^^s''- 
 
 f,. ^ -Y-rr .^ ^ . f. ° trates c 
 
 in their owne nature indirrerent, as in eating 01 ?neats, feffed 
 wearing this or that garment, ufing this or that gef-^^ have 
 ture, but that they are bound to try and examine his^^^^^^" 
 
 , , t , . •' , , . Lirge the 
 
 commands, and latistie their owne reafon, confcience 'Sindconk^encQ 
 judge77ient before the Lord, and that they fliall linne, '" '"^.'^^'■" 
 if they follow the Magijlrates command, not being 
 perfwaded in their owne Ibule and confcience that 
 his commands are according to Go(^/[:] It will be much 
 more unlawfull and heynous in the Magijlrate to 
 compell the fubjedis unto that which (according to 
 their confciences perfwafion) is limply unlawfull as 
 unto a falfely conftituted Church, Mi?iijlry, JVorJljip, 
 Adminijiration, and they ihall not efcape the Ditch, 
 by being led blindefold by the Magiftrate, but though 
 hee fall in iirfl:, yet they fliall [fall | in after him, and 
 upon him, to his greater and more dreadfull judgement. 
 In particular thus. If the Magifl:rate may reftraine 
 me from that gefl:ure in the Supper of the Lord, 
 which I am perfwaded I ought to practice, he may 
 alfo reftraine me by his commands from that Supper 
 33 
 
258 The Bloudy Tenent. 
 
 of the Lord it felfe in fuch or fuch a Church accord- 
 ing to my confcience. 
 
 If he cannot (as they grant) conftraine me to fuch 
 or fuch a garment in the worfhip of God, can he 
 conftraine me to worfliip God by fuch a Miniftry, 
 and with fuch worfhip, which my foule and con- 
 fcience cannot be perfwaded is ot God ? 
 143I If he cannot command me in that circumftance 
 of time to woriliip God this or that day, can he com- 
 mand mee to the worfhip it felfe ? 
 A three- Peace. Me thinkes I difcerne a threefold guilt to 
 Hn^u^^onty^ upon fuch Civill powers as impofe upon and 
 Civill inforce the confcience, though not unto the miniftra- 
 powers ^.-Qj^ ^j^jj participation of the Seales,' yet either to 
 
 command- , ^-"^ . ^ ^ . i-u-^-rjJi 
 
 ing the depart from that woriliip which it is perlwaded ot, 
 rubjefts or to any exercife or worfhip which it hath not faith in. 
 foule in pirft, of an appearance of that Arminian Popifh 
 
 worlhip. ' rr . ^ . . . . -^ 
 
 dodrine of Freewill, as it it lay in their owne power 
 and ability to beleeve upon the Magiftrates command 
 fince it is confelfed that what is fubmitted to by any 
 without faith it is finne, be it never fo true and holy, 
 Rom. 14. 
 
 Secondly, fince God only openeth the heart and 
 worketh the will, Phil. 2. it feemes to be an high 
 prefumption to fuppofe that together with a com- 
 mand reftraining from, or conftraining to worfliip, 
 that God is alfo to be forced or commanded to give 
 faith to open the heart to incline the will, &c. 
 
 Thirdly, A guilt of the hypocrifie of their fubjed:s 
 and people in forcing them to a6t and pradice in 
 matters of Religion and Worfhip againfl the doubts 
 and checks of their confciences, caufing their bodies 
 
 ' Sacraments. 
 
The Bloudy Tenent. 259 
 
 to worfllip, when their foules are far off, to draw Perfons 
 near with their Hps, their hearts being far off, &c. \^^^ J-^,| ^^ 
 With lelfe linne ten thoufand fold may a naturall forced to 
 Father force his dauQ-hter, or the Father of the Com- '^^""^y 
 
 vvnom 
 
 monweale force all the maydens in a Country to the they 
 marriage beds of fuch and fuch men whom they can- "o^ love, 
 not love, then the foules of thefe and other fLibJedts^^^Q^^jp 
 to fuch worlhip or Miniftry, which is either a true where 
 or talfe, becaufe Cant. i. 16. no7br"' 
 
 Truth. Sweet Peace^ your conclufions are undenia- leeve. 
 ble, and O that they might fmke deep into thofe 
 Noble and Honourable Bofomes it fo deeply con- 
 cernes ! but proceed. 
 
 CHAP. XCV. 
 
 Peace^^^ that fifth head they further fay thus: 
 
 A " Thirdly, in matters Eccleliafticall we 
 
 * beleeve, firft, That Civill Magiftrates have no power 
 
 * to make or conlHtute Lawes about Church atfaires 
 
 * which the Lord Jefus hath not [144] ordained in 
 
 * his Word for the well ordering of the Church; for 
 
 * the Apoftle folemnely chargeth Timothy^ and in 
 
 * him all Goverours of the Church, before God and 
 
 * and the Lord Jefus Chrift (who is the only Poten- 
 
 * tate, the King of Kings, and Lord of Lords) that 
 
 * the Commandement given by him for the ordering 
 
 * of the Church be kept without fpot unrebukeable 
 
 * to the appearing of the Lord Jefus Chrift, i Titji. 
 '6. 14. 15. And this Commandement given in the 
 ' Word, the Apoil:le faith is able to make the man 
 
 * of God perfect in all Righteoufnelfe, 2 Titn. 3. 17. 
 
26o 
 
 The Bloudy Tenent. 
 
 And indeed the adminiftration of all Chrifts affaires 
 doth immediately aime at fpirituall and divine ends 
 (as the worfhip of God and the falvation of mens 
 foules:) and therefore no Law nor meanes can be 
 devifed by the wifdome or wit of man that can be 
 fit or able to reach fuch ends, but ufe mufl be made 
 of fuch onely as the divine Wifdome and holy Will 
 of God hath ordained. 
 
 " Secondly, We beleeve the Magiftrates power in 
 making Lawes about Church affaires, is not only 
 thus limited and reftrained by Chrift to matters 
 which concerne the fubftance of Gods worfhip and 
 of Church government, but alfo fuch as concerne 
 outward order, as in Rites and Ceremonies for uni- 
 formities fake : For we finde not in the Gofpell 
 that Chrift hath any where provided for the uni- 
 formity of Churches, but onely for their unity. 
 
 *' Paul in matters of Chriftian libertie commendeth 
 the unity of their Faith in the holy Spirit, giving 
 order that wee fhould not judge nor condemne one 
 another in difference of judgement and practice of 
 fuch things where men live to God on both fides, 
 even though there were fome errour on one fide, 
 Rom. 14. to the 6. How much lelfe in things indif- 
 ferent, where there may be no errour on either fide. 
 
 " When the Apoftle dired:eth the Church of 
 Corinth that all things be done decently and in 
 order, he meant not to give power to Church Offi- 
 cers, or to Civill Magiftrates to order what ever 
 they fhould thinke meet for decencie and order ; 
 but only to provide that all the Ordinances of God 
 be adminiflred in the Church decently without 
 
T^he Bloudy Tenent. 26 1 
 
 " unnaturall or uncivill uncomelinelfe (as that of long 
 " haire, or womens prophefying, or the Hke) and 
 " orderly without confulion or difturbance of edifi- 
 *' cation, as the fpeaking of many at once in the 
 *' Church. 
 
 145] *' Thirdly, we doe neverthelelTe willingly grant 
 " that Magiftrates upon due and diligent fearch what 
 " is the counfell and will of God in his Word con- 
 " cerning the right ordering of the Church, may and 
 *' ought to publiih and declare, eftablifli and ratifie 
 ** fuch Lawes and Ordinances as Chrift hath appointed 
 " in his Word for the well ordering ot Church 
 *' affaires, both for the gathering of the Church, and 
 " the right admiftration of all the Ordinances of God 
 ** amongft them in fuch a manner as the Lord hath 
 " appointed to edification. The Law of Artaxerxes^ 
 ^^ Ezra 7. 23. was not ufurpation over the Churches 
 " liberty, but a Royall and juft confirmation of them : 
 " Whatfoever is commanded by the God ot Heaven : 
 ** For why fliould there be wrath againff the King 
 " and his Sonnes ? 
 
 Truth. Deare Peace, me thinkes I fee before mine 
 eyes a wall daubed up (of which Ezekiel fpeakes) 
 with untempered snorter : Here they reftraine the 
 Magijirate from making Lawes either concerning 
 the fubflance or cere??io)iy of Religio?i, but fuch only 
 as Chriji hath commanded, and thofe, fay they, they 
 muft publidi and declare after the example of Arta- 
 xerxes. 
 
 I flvall herein performe two things: Firft, examine 
 this Magijirates duty to publiih, declare, &c. fuch 
 Laws and Ordinances as Chriji hath appointed. 
 
262 The Bloudy Tenent. 
 
 Secondly, I fliall examine that proofe from Arta- 
 
 xerxes, Ezra 7. 23. 
 
 Gods In the firft, me thinks I heare the voice of the 
 
 firous of' people oi Ifrael, i Sa?n. 8. 5. Make us a King that 
 
 6'^a'Aarmemay rule over us after the manner of the Nations^ 
 
 offlefh. rejedting the Lord ruling over them by his holy 
 
 Word in the mouth of his Prophets^ and flieltring 
 
 themfelves under an Arme of Flejh ; which Anne of 
 
 Fiejh God gave them in His Anger, and cut off againe 
 
 in His Wrath, after he had perfecuted David the 
 
 figure of Chrift Jefus who hath given his people the 
 
 Scepter and Sword oi hi?, Word 2.nd Spirit, and refufed 
 
 a temporall Crowne or Weapons in the difpenfation 
 
 of his Kingdome. 
 
 Where did the Lord Jefus or his MefTengers charge 
 the Civill Magiftrate, or dired; Chriftians to petition 
 him, to publifh, declare or eftabliOi by his Arme of 
 Flefh and Earthly weapons the Religion and worfhip 
 of Chrift Jefus ? 
 
 I finde the Beaft and falfe Prophet (whofe rife and 
 
 doctrine is not from Heaven, but from the Sea and 
 
 Earth) dreadfuU and terrible [146] by a Civill Sword 
 
 and dignitie. Rev. 1 3. 2. 
 
 The 7 I find the Beaft hath gotten the power and might 
 
 ^'^i^^ , of the KinP-s of the Earth, Revel. 17. 13. 
 
 Beait, and o > n • • 11 • 1 
 
 theLambe But the Lambes weapons are Spiritually mighty, 
 differ in 2 Cor. ID. &c. his Sword is two-edged comming out 
 pons. ' oi hi?, fn out h. Revel, i. His preparations for War 3.re 
 white Horfes and ivhite Harneffe, which are confeft 
 by all to be of a fpirituall nature. Revel. 1 9. 
 Naboths ^j^^j^ ^j^,^^ ^^l^^.^ Jcfabel ftabbed Naboth with her 
 
 cale typi- ... u .j 
 
 call. Pen, in ftirring up the people to ftone him as a Blaf- 
 
The Bloudy Tenent. 263 
 
 phemer of God and the King, what a glorious maske 
 or vaile of Holines put fhe on ? Proclaim e a Faji^ fet 
 a day apart for humiliation ; and for confirniation^ let 
 all be ratified with the Kings Authoritie, Name, and 
 Scale, I Kings, 21. 8. 
 
 Was not this recorded for all Gods Naboths, {land- 
 ing for their Spirituall interefts in heavenly things 
 (typed out by the typicall earth and ground of Caym- 
 ans land) that they through patience and Comfort of 
 the Scriptures might have hope, Rom. 15. 4.? 
 
 Againe, I demand who (hall here lit Judge, whether 
 the Magiftrate command any other Subftance or 
 Ceremonie but what is Chrifts ? 
 
 By their former Conclufions, every Soule muft judge 
 what the Magiftrate commandeth, and is not bound, 
 even in indifferent things, to the Magiftrates Law, 
 further then his own Soule, Confcience and judge- 
 ment afcends to the Reafon of it: Here the Mairif- 
 trate muff make Lawes for that Subffance and Cere- 
 mony which Chrifl: appointed : But yet he muft not 
 doe this with his eyes open, but blindfold and hood- 
 winkt ; for if he judge that to be the Religion of 
 Chriji, and fuch to be the order there in which their 
 C<?«/t7V«cYJ- judge otherwife, and affent not to, they 
 profeffe they muft fubmit only to Chrijis lawes, and 
 therefore they are not bound to obey him. 
 
 Oh what is this but to make ufe of the Civill 
 Powers and Governours of the World, as a GuardS^''^^^ 
 about the Spirituall Bed of Soule-whoredomes, in abufed as 
 which the Kings of the Earth commit Spirituall ^ ^"^'■d 
 forjiication with the great Whore, Rev. 17. 2.? as aggj"^^-^*^ 
 Guard while the Inhabitants of the Earth are drink- Spirituall 
 
264 T^he Bloudy Tenent. 
 
 whore- i^p; thcmfelves drunke with the wine of her forni- 
 
 domes. • 
 
 cation. 
 
 But oh what terrifyings, what allurings are in 
 yeremies Curfe and Bleffing ! yer. ly. Curfed is the 
 man that trufteth in man, that maketh [147] Flefh 
 his Arme (too too common in fpirituall matters) and 
 whofe heart departeth from Jehovah : He fhall be 
 as an Heath in the Wildernes (even in the fpirituall 
 and myfliicall wildernes) and fliall not fee when com- 
 fort comes) but lliall abide in drouth in the wilder- 
 neffe in a barren land, &c. 
 
 CHAP. XCVI. 
 
 Peace, f^^ What myfteries are thefe to Flefli and 
 V^ Blood ! how hard for flefli to forfake the 
 Arme thereof! But paffe on (deare Truth) to their 
 proofe propounded, Ezra 7. 23. wherein Artaxerxes 
 confirmed by Law what ever was commanded by the 
 God of Heaven. 
 ^.^" 7-Z3- Truth. In this Scripture I mind firft the people of 
 God captivated under the dominion and government 
 of the Kings of Babel and Perjia. 
 
 Secondly, Artaxerxes his favour to thefe Captives, 
 
 1. Oi free dome to their Conjciences. 
 
 2. Of bountie towards them. 
 
 3. Of exempting of fome of them from common 
 charges. 
 
 Thirdly, Punijh?nents on offenders. 
 Fourthly, the ground that caries him on to all this. 
 Fifthly, Exra praifing of God for putting this into 
 the heart of the King. 
 
The Bloudy Tenent. 265 
 
 Concerning the people of God the "Jewes, they ^^ds peo- 
 were as Lamhes and Sheep in the jawes of the Lyotiy fubieft\o 
 the dearely beloved of his Soule under the devouring the Kings 
 Tyrants of the World, both the Babylonia?! and the°[^S^''^" 
 
 tS ^ - r 1 • AT • ^ ^ /- °^ rerfia 
 
 Perjia?i, rarre from their owne Nation, and the Gov-\n Spirit- 
 ernment of their own anointed Kings, the figures of^^^^. 
 the true King of the Jewes the Lord Jefus Chriji. 
 
 In this refped: it is cleere, that the lewes were no 
 more fubjed: to the Kings oi Babylon and Perjia in 
 Spirituall things, then the VeJ/els of the SanBuary 
 were fubje^t to the King of Babels ufe, Z)<2;2. 5. 
 
 Concerning this Kifig I confider, firll: his perfon, a 
 Gentile Idolater, an opprelling Tyrant, one of thofe 
 devouring Beajis, Dan. 7. & 8. An hand of bloody 
 Conqueji fet the Crown upon the head of thefe Man- 
 archs ; and although in Civill things they might 
 challenge fubjediion, yet why ihould they now fit 
 down in the throne [148 J oi Ifrael, and governe the 
 people and Church of God in Spirituall things ? 
 
 Secondly, confider his ads of Favour, and they will Tyrants 
 not amount to a pofitive Command, that any of thej-^^j^^J^^jj^g 
 lewes fiiould goe up to build the Temple, nor that any wonder- 
 of them fliould pradice his own worjljip, which he[^''>^ ™°^" 
 kept and judged the beft for his owne Soule and People, ^ards 
 
 'Tis true, he freely permits them, and exercifeth a Gods peo- 
 bounteous ajjijiance to them : All which argues no ^ ^' 
 more, but that fometimes it pleafeth God to open the 
 hearts of Tyrants greatly to favour and further his 
 people. Such favour found Nehemiah, and Daniel, 
 and others of Gods people have and (hall finde, fo 
 often as it pleafeth Him to honour them that honour 
 Him, before the Sonnes of Men. 
 34 
 
266 'The Bloudy Tenent. 
 
 Peace. Who fees not how little this Scripture con- 
 tributes to their Tenent ? but why (fay fome) Ihould 
 this King confirme all with fuch fevere punifhments ? 
 and why for all this fhould Ezra give thankes to God, 
 if it were not imitable for aftertimes ? 
 
 Truth. The Law of God which he confirmed, he 
 knew not, and therefore neither was, nor could he 
 be a Judge in the Cafe. 
 
 And for his Ground, what was it but the common 
 terrours and conviBions of an affrighted Confcience ? 
 Nabuchad jj^ fuch fits and pangs^ what have not Pharaohs, 
 Darius' Sauls, Ahabs, Herods, Agrippd' s fpoken ? and what 
 and Arta- wonderfull dccrccs have Nabuchadnezzar, Cyrus, 
 xerxes P)arius, Artaxerxes put forth concerning: the God of 
 
 their de- -^ ^ 
 
 crees ex- Ifrael, Dan. 3. & 6. & Ezra i. & 7. &c. and yet as 
 amined. farrc from being charged with (as they were from 
 being affected to) the Spirituall Crown of Governing 
 the Worfhip of God, and the Confcience of his peo- 
 ple. 
 
 Tis true, Ezra moft pioufly and juftly gave thankes 
 
 to God for putting fuch a thing into the heart of the 
 
 Ezra's King : But what makes this pattern for the Laws of 
 
 thankfgiv- CiviU Govcmours now under the Gofpell ? It fuited 
 
 KmgYde-^^^ll with that Nationall ftate of Gods Church, that 
 
 cree ex- the Gentile King fliould releafe them, permit them 
 
 amined. ^.^ j-etume to their own Land, aflift them with other 
 
 favours, and enable them to execute punifhments 
 
 upon offenders according to their Nationall State. 
 
 149J But did God put fuch a thing as this into the 
 
 heart of the King, viz. to reftraine upon paine of 
 
 Death all the millions of men under his Dominion 
 
 from the Idolatries of their feverall and refpecftive 
 
The Bloudy Tenent. 267 
 
 Countries ? to conllraine them all upon the like pen- 
 altie to conforme to the Worfliip of the God of Ifrael, 
 to build him a Temple, ere6t an Altar, ordaine Priefts, 
 offer facrifice, obferve the Fafts and Feafts of Ifrael ? 
 yea did God put it into the Kings heart to fend 
 Levites into all the parts of his Dominion, compel- 
 ling them to heare ; which is but a naturall thing 
 (as fome unfoundly fpeake) unto which all are bound 
 to fubmit ? 
 
 Well however, Ezra gives thankes to God for the 
 Kmg ; and fo fhould all that feare God in all Coun- The duty 
 
 ■ r \ 1 J 1 r • • 11 rotallCivill 
 
 tries, it he would pleale to put it into the hearts or states to- 
 the Kings, States and Parliaments, to take off the ward the 
 yoakes of Violence, and permit (at leaft) the Con- ^°"'^'j^": 
 fciences ot their Subjedis, and elpecially fuch as insubjefts. 
 truth make Confcience of their Worlhips to the God 
 ot Ifrael : and yet no caufe for Ezra then, or Gods 
 Ezra's and Ifraelites now, to acknowledge the care 
 and charge of Gods worfliip, Church and Ordinances, 
 to lie upon the fhoulders of Artaxerxes^ or any other 
 Civill Prince or Ruler. 
 
 Laflly for the Confirmation or Ratification which 
 they fuppofe Magiftrates are bound to give to theChriil 
 Lawes ot Chriff, I ani'wer, Gods caufe, Chrifls Truth, u!L!„'i° 
 and the two-edged fword of his Word, never ft ood conhrma- 
 in need ot a temporall Sword, or an humane Witnes"°"^- 
 to confirme and ratilie them. If we receive the wit- 
 neffe ot an honelt man, the witnelfe of the mofl holy 
 God is greater, i lohn 5. 
 
 The refult andfummeof the whole matter is this: i. '^^^ '""^ 
 It may pleafe God fbmetimes to flir up the Rulers of anipj^s ^^ 
 the Earth to permit and tolerate, to favour and coun- Gentile 
 
lure 
 
 268 T^he Bloudy Tenent. 
 
 Kings de- tenancc Gods people in their worJJjips, though only 
 for Gods ^^^ ^^ lome ftrong conviction of conjcience ox fear e of 
 worfliip wrath, &c. and yet themfelves neither underftand 
 in Scrip- Qq^^ worfliip, nor leave their owne ftate, Idolatry or 
 Country worfliip. 
 
 For this Gods people ought to give thankes unto 
 God\ yea and all men from this example may learne 
 not to charge upon the Magijtrates confcience (befides 
 the care of the Civill peace, the bodies and goods of 
 men) the Spirituall peace in the worfliip of God and 
 Joules of men : but hence are Magijirates infl:rud:ed 
 favourably to permit their fubjefts in their worjhips, 
 although themfelves bee [150] not perfwaded to fub- 
 mit to them, as Nebuchadnezzar, Cyrus, Darius and 
 Artaxerxes did. 
 
 CHAP. XCVII. 
 
 Peace.^ | ^He lixt queftion is this : How far the 
 JL Church is fubjed: to their Lawes ? 
 " All thofe (fay they) who are members of the 
 " Commonweale are bound to be fubjedl to all the 
 "jufl: and righteous Laws thereof, and therefore 
 " (memberfliip in Churches not cutting men off from 
 ** memberfliip in commonweales) they are bound to 
 "be fubjedl, even every foule, Rom. 13. i . as Chrifl: 
 " himfelfe and the Apofl:]es were in their places 
 " wherein they lived, and therefore to exempt the 
 " Clergy (as the Papifl:s do) from Civill fubjedtion, 
 "and to fay xh^iX. generatio Clerici, is corruptio Jubditi, 
 " is both finfull and fcandalous to the Gofpel of God; 
 " and though ail are equally fubjedt, yet Church 
 
"The Bloudy Tenent. 269 
 
 " members are more efpecially bound to yeeld fubjec- 
 " tion, and the moft eminent moft efpecially bound, 
 ** not only becaufe confcience doth more ftrongly 
 " binde, but alfo becaufe their ill examples are more 
 " infectious to others, pernicious to the State, and pro- 
 " voke Gods wrath to bring vengeance on the State. 
 
 " Hence if the whole Church or officers of the 
 ** Church (liall lin againft the State or any perfon by 
 ** fedition, contempt of Authority, herefie, blafphemy, 
 " oppreffion, llander, or fliall withdraw any of their 
 " members from the fervice of the State without the 
 '* confent thereof, their perfons and elfates are liable 
 " to Civill punilhments of Magiftrates according to 
 " their righteous and wholfome Lawes, Exod. 22. 20. 
 ^^ Levit. 24. 16. Deut. 13. 5. & 18. 10. 
 
 Truth. What concernes this head in civill things, 
 I gladly fubfcribe unto : what concernes herelie, blaf- 
 phemy, &c. I have plentifully before fpoken to, and 
 Ihall here only fay 2 things : 
 
 Firrt, thole Scriptures produced concerne only the 
 people of God in a Church eftate, and muft have 
 reference onely to the Church of Chrift Jefus, which 
 (as Mr. Cotton confelfeth)' is not Nationall but Con- 
 
 ' "The Church which Chrill in his called a particular vifible Church. * "^ * 
 Gofpell hath inftituted, and to which he The Church of Corinth, even the 
 
 hath committed the keyes of his king- whole Church, did meet together every 
 
 dom, the power of binding and loofing. Lords day, in one place, for the Admin- 
 
 the tables and feals of the Covenant, the illration of the holy Ordinances of God, 
 
 Officers and ceniures of his Church, the to publick Edification, i Cor. 14. 23. & 
 
 adminiilration of all his public Worfhip 16. I, 2. Which frequent meeting every 
 
 and Ordinances, is, Ccetus fidclium, a Lords day in one place, to fuch ends. 
 
 Communion of Saints, a Combination of cannot polfibly be compatible to any 
 
 faithfull godly men, meeting for that Diocelan, Provinciall, or Nationall Af- 
 
 end, by common and joynt confent, into fembly." The Way of the Churches, 
 
 one Congregation; which is commonly Chap. L Prop. i. 
 
270 The Bloudy Tenent. 
 
 gregationall of fo many as may meet in one place, i 
 Cor. 14. & therefore no Civill State can be the anti- 
 type and parallel! ; to which purpofe upon the 1 1 
 Queftion I fliall at large [151] fhew the difference 
 betweene that National! Church and State of Ifrael, 
 and all other States and Nations in the World. 
 The Law Secondly, If the Rulers of the Earth are bound to 
 to death"^ V^^ ^^ death all that worfliip other gods then the 
 blafphe- true God, or that blafpheme (that is fpeake evill of 
 Ch'^V"^ in a lelfer or higher degree) that one true God ; it 
 cuts ofFal muft unavoidably follow that (the beloved for the 
 hopesfrompathers fake) the Jewes whofe very Religion blaf- 
 of part^k- phemeth Chrift in the higheft degree, I fay they are 
 ing in his adlually fouues of death, and all to be immediately 
 bloud. executed according to thofe quoted Scriptures : And 
 Secondly, the Townes, Cities, Nations and King- 
 domes of the World muft generally be put to the 
 fword, if they fpeedily renounce not their Gods and 
 Worfliips, and fo ceafe to blafpheme the true God by 
 their Idolatries : This bloody confequence cannot be 
 avoided by any Scripture rule, for if that rule be of 
 force Deut. 13. & 18. not to fpare, or (hew mercy 
 ^, ,. upon perfon or City falling to Idolatry, that bars out 
 full efFeftsall favour or partiality; and then what heapes upon 
 of fighting heapes in the llaugher houfes and (hambles of Civill 
 fdencT' Warres muft the world come to, as I have formerly 
 noted, and that unnecelfarily, it being not required 
 by the Lord Jefus for his fake, and the Magiftrates 
 power and weapons being ellentially Civill, and fo 
 not reaching to the impiety or ungodlinelTe, but the 
 incivility and unrighteoufnefte of tongue or hand ? 
 
The Bloudy Tenent. 271 
 
 CHAP. XCVIII. 
 
 P^^r^.T^Eare Truths thefe are the poyfoned daggers 
 J_-/ Itabbing at my tender heart ! Oh when 
 (hall the Prince of peace appeare and reconcile the 
 bloudy fons of men ? but let me now propofe their 7 
 head : viz. 
 
 " In what order may the Magiftrate execute pun- 
 
 * iihment on a Church or Church-member that 
 
 * offendeth his Lawes. 
 
 " Firft, grolfe and publicke notorious finnes which 
 'are againll the light of confcience as Herelie, &c. 
 ' there the Magiftrate keeping him under lafe ward 
 
 * fliould fend the offendour firft to the Church to 
 
 * heale his confcience, ftill provided that the Church 
 
 * be both able and willing thereunto: By which 
 'meanes the Magilfrate ihall convince fuch an ones . 
 
 * confcience that he feeketh his healing, rather then 
 
 * his hurt. 
 
 152] "The cenfure alfo againft him fliall proceed 
 
 * with more power and bleffing, and none fliall have 
 
 * caufe to fay that the Magiftrate perfecutes men for 
 
 * their confciences, but that he juftly punifheth fuch 
 'an one for linning rather againft his confcience, 
 ' Tit. 3. 10. 
 
 " Secondly, in private offences how the Magiftrate 
 ' may proceed, fee Chap. 1 2. It is not materiall 
 ' whether the Church or Magiftrate take it firft in 
 
 * hand. Only with this caution, that if the State take 
 
 * it firft in hand, they are not to proceed to death or 
 'banilhment, untill the Church hath taken their 
 ' courfe with him, to bring him to Repentance, pro- 
 
272 The Bloudy Tenent. 
 
 '* vided that the Church be wiUing and ready there- 
 " unto. 
 
 Secondly, in fuch linnes wherein men plead Con- 
 fcience, as Herelie, &c. 
 
 Truth. Here I have many juft exceptions and con- 
 siderations to prefent. 
 
 Firft, they propofe a diftinftion of fome finnes : 
 fome are againft the light of confcience, &c. and 
 they inftance in Herelie. 
 
 Anf. I have before difcuft this point of an Here- 
 tick finning againft light of confcience : And I fhall 
 adde that howfoever they lay this down as an infal- 
 Errour is \{\>\q. conclufion that all Herefie is againft light of 
 
 confident • 00 
 
 as well as Confcience ; yet (to palfe by the difcuffion of the 
 Truth, nature of Herefie, in which refpe(5t it may (o be that 
 even themfelves may be found hereticall, yea and 
 that in fundamentals) how doe all Idolaters after 
 light prefented, and exhortations powerfully prefted, 
 either Turkes or Pagans, Jewes or Antichriftians, 
 ftrongly even to the death hold faft (or rather are 
 held faft by) their delulions. 
 God peo- Yg^ Gods people themfelves, being; deluded and 
 
 dIc 3,s well . 11 ' o ^ 
 
 as others Captivated are ftrongly confident even againft fome 
 will be fundamentalls, efpecially of worftiip, and yet not 
 flinate°in ^g^^^^ ^hc light, but according to the light or eye 
 fundamen-of a dcccived confcicncc. 
 
 f^^^ ^r^°l^ Now all thefe confciences walke on confidently 
 fufFerings ^^^ couftautly evcu to the fuffering of death and tor- 
 and perfe-ments, and are more ftrongly confirmed in their 
 j"''°" beleefe and confcience, becaufe fuch bloudy and 
 
 doth har- , , , ' , -' 
 
 den. cruell courles ot perlecution are ufed toward them. 
 
 Secondly, fpeakes not the Scripture exprelly of the 
 
The Bloudy Tenent. 273 
 
 Jew, Ifa. 6. Mat. 13. ABs 28. that God hath given 
 them the fpirit of ilumber, eyes that they (hould not 
 fee, &c. all which muft be fpoken of the very con- 
 fcience, which he that hath the golden key of David 
 can [153] only (liut and open, and all the Picklocks 
 or Swords in all the Smiths {hops in the World can 
 neither hy force or Jraiid prevent his time. 
 
 Is it not faid oi Antic hrijiians, 2 ThelTal. 2. that Stj;o"g de- 
 Go^ hath lent them ftrong delujions^ fo ftrong and 
 efficacious, that they beleeve a Lie and that fo Con- 
 fidently, and fome fo Confcientioufly, that Death it 
 felfe cannot part betweene the Delujion and their 
 Confcience. 
 
 "Againe, the Magijirate (fay they) keeping him 
 " in fafe ward : that is, the Heretick, the Blafphemer, 
 " Idolater, &c. 
 
 Peace. I here aske all men that love even the Civill 
 Peace, where the Lord Jefus hath fpoken a tittle of 
 a Prifon or fafe ward to this purpofe. 
 
 Truth. We find indeed a prifon threatned by God 
 to his irreconciled enemies, neglecting to account 
 with him, Matth. 5. 
 
 We finde a prifon into which perfecuters caft theSpirituall 
 Saints: So John, fo Paul, and the Apoftles, Matth.'^''^^'''- 
 14. 10. &c. were caft, and the great Commander of, 
 and carter into prifon, is the Devill, Revel. 2. 
 
 Wee finde a Spirituall prifon indeed, a prifon for 
 Spirits, I Pet. 3. 19. the Spirits formerly rebellious 
 againft Chrift Jefus fpeaking by Noah unto them, 
 now kept in fafe ward againft the judgement of the 
 great day. 
 
 In Excommunication, a Soule obftinate in finne is 
 35 
 
274 T^he Bloudy Tenent. 
 
 delivered to Sathan his Jaylour, aud he keeps him in 
 fafe ward, untill it pleafeth God to releafe him. 
 
 There is a prifon for the Devill himfelfe a thou- 
 
 fand yeares, Rev. 20. And a Lake of eternall fire and 
 
 brimftone, into which the Beaft and FaHe Prophet, 
 
 Chrift ai^(j ^ji Y\ox. written in the Lambes booke, and the 
 
 poimedno Devill that deceived them, (hall eternally be there 
 
 materiall fecurcd and tormented. 
 
 Blaf^'h ^^^ ^^^ neither amongfl: thefe, nor in any other pafTage 
 
 mers of of the New Teftament, doe we finde a prifon 
 
 him,&c. appointed by Chrift Jefus for the Heretick, Blaf- 
 
 phemer, Idolater, &c. being not otherwife guilty 
 
 againft the Civill State. 
 
 'Tis true, Antichrift (by the helpe of Civill Powers) 
 hath his prifons, to keep Chrift lefus and his mem- 
 bers faft : fuch prifons may well be called the Bifti- 
 The Bifh- ops prifons, the Popes, the Devils prifons : Thefe 
 ops pni- inquifition houfes have ever been more terrible then 
 the Magiftrates. 
 
 154] At firft, perfecuting Biftiops borrowed prifons 
 of the Civill Magiftrate (as now their fuccelfors doe 
 ftill in the world) but afterward they wrung the 
 keyes out of the Magiftrates hands, and hung them 
 at their own Girdles, and would have prifons of their 
 owne, as doubtlelfe will that Generation ftill doe, if 
 God prevent them not. 
 
 CHAP. XCIX. 
 
 Peace. \ Gaine (fay they) the Magijirate fliould fend 
 ±\. him firft to the Church to heale his Con- 
 fcience. 
 
 ons 
 
The Bloudy Tenenf. 275 
 
 Truth. Is not this as the Prophet fpeakes, Like Like 
 mother^ \\^q daughte?- ? So the ?}Jother o{ whoredo??ies^^^^ ^^^ 
 the Church of Ro/Jie teacheth and pradtifeth with all ter. 
 her Hereticks : Firft let the holy Church convince 
 them, and then deliver them to the Secular power to 
 receive the puniiliment of Hereticks. 
 
 Peace. Me thinks alfo they approach neere that 
 Popifh Tenent, Ex opere operato : for their Exhorta- 
 tions and Admonitions muft necelfarily be fo opera- 
 tive and prevalent, that if the Heretick repent not, he Con- 
 now fins againft his Conjcience : not remembring that^'^'^"^^"°^ 
 Per adventure, 2 Tim. 2. \i per adventure, God will healed and 
 give them repentance : and how ftrong dehifions are, cured. 
 and believing of lies, and how hard it is to be unde- 
 ceived, efpecially in Spirituals ^ 
 
 Truth. And as it may fo prove, when an Heretick 
 indeed is brought to this Colledge of Phyjitians to have 
 his confcience healed, and one Heretick is to cure 
 another : So alfo when any of Chrijls Witne[[es (fup- 
 pofed Hereticks) are brought before them, how doth 
 the Lord "Jejus fuffer whippings and liabs, when his 
 Name, and Truths, and WitneJJes, and Ordinances are 
 all prophaned and blafphemed t 
 
 Befides, fuppofe a Man to be an Heretick, and yet 
 fuppofe him brought as the Magijirates Prifoner, 
 though to a true Church, to heale his Conjcience : Woimd- 
 What promife of Prefence and BMiuir hath the L^r^'"\^"'^''^ 
 
 r - 1 1 • ^/ / •^'^ P. , , or healing 
 
 leju^ made to his Church and Spouje m luch a way .?of Con- 
 and how common is it for Hereticks either to be^'^'^""^- 
 defperately hardned by fuch cruell courfes (yet pre- 
 tending Soule-healing) or elfe through feare and ter- 
 rour to prad:ice grofle hypocrifie even againfi: their 
 
2/6 The Bloudy Tenent. 
 
 confciences ? So that thefe Chirurgions and Phyjitians 
 pretending to heale Confciences^ by fuch a courfe 
 wound them deeper, and declare [155] themfelves 
 Chirurgions and Phyjitians of no value. 
 
 Peace. But what thinke you of the Provifo added 
 to their Propofition, viz. Provided, the Church bee 
 able and willing ? 
 
 Truth. Doubtles this provifo derogates not a little 
 Chrifls from the nature of the Spoufe of Chrift. For fhe, 
 able" and ^^^^ ^^^^ gracious woman, Prov. 3 1 . 26. openeth her 
 willing to mouth with wifedome, and in her tongue is the Law 
 ^^^^^ of Grace: fhe is the pillar and ground of Truth, 2 
 
 wounded ^. , n n- i r 
 
 confcien- itni. 2. The golden candleihck from whence true 
 ces. light {hineth : the Angels or Minifters thereof able 
 
 to try falfe Apoftles [Rev. 2.) and convince the Gain- 
 fayers. Tit. i. 
 
 Againe (according to their principles of fuppreffing 
 perfons and Churches falfely worfhipping) how can 
 they permit fuch a blind and dead Church not able 
 and willing to heale a wounded Confcience ? 
 
 Peace. What fhould be the reafon of this their 
 expreflion ? 
 
 Truth. Doubtles their Co7ifciences tell them how 
 few of thofe Churches (which they yet acknowledge 
 Churches) are able and willing to hold forth Chrijl 
 lefus the Sun of Righteoufnes, healing with his wings 
 the doubting and afflid:ed confcience. 
 
 Laftly, their confcience tells them, that a Servant of 
 Chrifi lefus may pofTibly be fent as an Heretick to be 
 healed by a falfe Church, which Church will never 
 be willing to deale with him, or never be able to 
 convince him. 
 
The Bloudy Tenent. 277 
 
 Peace. " Yea, but they fay, by fuch a courfe the 
 ** Magijlrate (liall convince fuch an ones confcience ; 
 ** that hee feekes his good, &c. 
 
 T?'uth. If a man thus bound be fent to a Church 
 to be healed in his confcience^ either he is an Here- 
 tick^ or he is not. 
 
 Admit he be : yet he difputes mfeare, as the poor ^ P^.''- 
 theefe:' the Moufe difputes with a terrible perfecuting(-5iur"h 
 Cat: who while flie feemes to play and gently tolfe, difputes 
 yet the conclufion is a proud infulting and devouring ^C'^^ ^" 
 crueltie. as a Cat 
 
 If no Heretick but an innocent and faithfull witnes^ith the 
 of any Truthof Jefus; difputes he not 2.%'^La7nbe\\'\\\\t. ^^^^-^^^^ 
 Lyons paw, being fure in the end to be torne in pieces ? a true 
 
 Peace. They adde : The cenjure this way proceeds ^""^^ ^^ 
 with more power and bleffing. with a 
 
 Truth. All power and blelfmg is from that blelfed Lambe in 
 Son of God, [156] unto whom all power is given ^^ P^^' 
 from the Father, in Heaven and Earth. He hath 
 promifed his prefence with his Mefflmgers, preaching 
 and baptizing to the worlds end, ratifying in Heaven 
 what they binde or loofe on Earth. 
 
 But let any man (hew me fuch a comviijjion., injlruc- 
 tion and promife given by the Son of God to Civili 
 powers in thefe fpirituall affaires of his Chrijlian King- 
 dome and Worjhip ? 
 
 Peace. Laftly they conclude, ** This courfe of firft 
 ** fending the Heretick to be healed by the Church, 
 " takes away all excufe ; for none can fay that he is 
 ** perfecuted for his Confcience, but for finning againft 
 " his Confcience. 
 
 ' Infert comma for colon. 
 
278 T^he Bloudy Tenent. 
 
 Truth. Jefabel placing poore Naboth before the 
 
 Elders as a blafphemer of God and the King, and 
 
 Perfecu- fandlifying the plotted and intended murther with a 
 
 du"r7no"t' <^^y o^ humiliatioji, may feeme to take away all excufe, 
 
 fo to be and to conclude the Blafphemer worthy to be ftoned: 
 
 called. gy^ Jehovah the God oi Recompences (ler. 51.) when 
 
 he makes Inquijitmi for bloody will find both lefabel 
 
 and A'hab guilty, and make the Dogs a feaft with the 
 
 flefli of lefabel, and leave not to Ahab a man to pille 
 
 againft the wall ; for (as Paul in his owne plea) there 
 
 was nothing committed worthy of death : and againft 
 
 thee, O Kmg, faith Da?n'el, I have not finned [Dan. 
 
 6.) in any Civill fad; againft the State. 
 
 THeir eighth queftion is this; viz. What 
 power Magiftrates have about the gath- 
 
 CHAP. C. 
 
 Peace. > 
 
 . A P' - 
 
 ering ot Churches ? 
 
 " Firft, the Magiftrate hath power, and it is his 
 " duty to incourage and countenance fuch perfons, as 
 " voluntarily joyn themfelves in holy Covenant, both 
 " by his prefence (if it may be) and promife of pro- 
 " tedlion, they accepting the right hand of fellow- 
 " fliip from other neighbour Churches. 
 
 " Secondly, he hath power to forbid all Idolatrous 
 " and corrupt Afi"emblies, who offer to put them- 
 " felves under their patronage, and Ihall attempt to 
 "joyne themfelves into a Church-eftate, and if they 
 " fiiall not hearken, to force them therefrom by the 
 "power of the Sword, Pfal. loi. 8." For our toler- 
 
 '•* Idolatry, Blafphemy, Herefy, vent- that deftroy the foundation, open con- 
 ing corrupt & pernicious opinions, tempt of the word preached, prophana- 
 
The Bloudy Tenent. 279 
 
 " ating many Religions in a State in Teverall Churches, 
 ** befide the provoking of God, may in time not only 
 " corrupt, leaven, divide, and fo deftroy the peace 
 157] "of the Churches, but alfo dilfolve the contin- 
 " uity of the State, efpecially ours whofe wals are 
 " made of the ftones of the Churches ; it being alfo 
 " contrary to the end of our planting in this part of 
 " the World, which was not only to enjoy the pure 
 " Ordinances, but to enjoy them all in purity.' 
 
 " Thirdly, He hath power to compell all men 
 "within his grant, to heare the Word,' for hearing 
 " the Word of God is a duty which the light of 
 *' Nature leadeth even Heathens to : The Ninivites 
 " heard Jofiah, though a ftranger, and unknowne 
 ** unto them, to be an extraordinary Prophet, Jonah 
 " 3. And Eglon the King of Moab hearing that Ehud 
 " had a melfage from God, he rofe out of his feat for 
 "more reverent attention, Judg. 3. 20. 
 
 " Yet he hath no power to compell all men to 
 " become members of Churches, becaufe he hath not 
 " power to make them fit members for the Church, 
 " which is not wrought by the power of the Sword, 
 " but by the power ot the Word : Nor may he force 
 " the Churches to accept of any for members, but 
 " thofe whom the Churches themfelves can freely 
 " approve of.^ • 
 
 tion of the Lords day, difturbing the ajfembled in the Synod at Cambridge, &c. 
 
 peaceable adminiftration & exercile of Chap. xvii. 8. p. 29. Printed at Cam- 
 
 the vvorfhip & holy things of God, & bridge, by S G in New England, 1649. 
 
 the like, are to be reftrayned, & pun- ' See note, p. zit^fupra. 
 
 iflied by civil authority." A Platforme ^ See note, p. \()\ fupra. 
 
 of Church DifcipUne gathered out of the 3 " It is not in the power of Magif- 
 
 Word of God: and agreed upon by the trates to compell their fubjefts to become 
 
 Elders: and Meffengers of the Churches church-members, & to partake at the 
 
280 The Bloudy Tenent. 
 
 Truth. To the firfl branch of this head, I anfwer. 
 That the Magijlrate fhould encourage and counte- ' 
 nance the Church, yea and protect the perfonsof the 
 Church from violence, difturbance, &c. it being truly 
 noble and glorious, by how much the Spoufe and 
 ^eene of the Lord'Jefus tranfcends the Ladies, ^eens, 
 and Emprejfes of the World, in glory, beauty, chajiity 
 and innocency. 
 
 'Tis true, all Magijirates in the world do this : viz. 
 Incourage and prote6t that Church or AJjetnbly of 
 worjljippers, which they judge to be true and approve 
 of; but not permitting other confciences then their 
 owne :' It hath come to pafTe in all ages, and yet 
 doubtlefle will, that the Lord Jefus and His ^eene 
 are driven and perfecuted out of the World. 
 
 To the fecond. That the Magiftrate ought to fup- 
 prelTe all Churches which he judgeth falfe, he quo- 
 teth Pfal. 1 01. 8. " Betimes I will cut off the wicked 
 " of the Land, that I may cut off all evill doers from 
 ** the City of Jehovah : unto which, he addeth foure 
 Reafons. 
 
 Peace. Deare Truth, firft, a word to that Scripture, 
 fo often quoted, and fo much boafted of. 
 
 Truth. Concerning that holy Land of Canaan, 
 Pfal. loi. concerning the City of Jehovah, Jerufalefn, out of 
 8. concern ^j^-^.|^ King David hcrc refolves [1 c8l to cut off all 
 
 ing the cut , . '-' . L -' J 
 
 tingofFthethe wicked and evill doers.' I {hall fpeake more 
 wicked, largely on the 1 1 Head or ^ejiion in the differences 
 
 examine . |3£j-^ggj-j ^^^ ^^^ ^ Other Lauds. 
 
 Lords table. * * * Thofe whom the Cambridge Platform, xvii: 4. p. 28. 
 
 church is to caft out if they were in, the ' Comma for colon. 
 
 Magillrate ought not thruft into the ^ D^lg period, 
 church, nor to hold them therein." 
 
^he Bloudy Tenent. 281 
 
 At prefent I anfwer, There is no holy Land or City 
 of the Lordy or King of Sion^ &c. but the Church of 
 ye/us Chriji^ and the King thereof, according to i 
 Pet. 2. 9. Ye are a holy Nation, and "Jerufalem is the 
 holy people of God in the true profeffion of Chrif- 
 tianity, He!?. 12. Gal. 4. & Rev. 21. Out of which No Land 
 the Lord J ejus by his holy Ordinances, in fuch a gov-\^^ hdy"' 
 ernment, and by fuch governours as he hath appointed. City now. 
 he cuts off every wicked perfon and evill doer. 
 
 \i Chriji J ejus had intended any difference oi place , 
 Cities or Countries, doubtleffe yerujalem and Safnaria 
 had been thought of, or the Cities of A/ia, wherein 
 the Chrijtian Religion was fo glorioufly planted. 
 
 But the Lord y ejus difclaimes yerujdlem and Safna- 
 ria from having any refpedl of holinejfe more then 
 other Cities, yohn 4. 
 
 And the Spirit of God evidently teftifieth that the No differ- 
 Churches were in the Cities and Countries, not that^"'^^ °^ 
 the whole Cities or Countries were Gods holy Land, cities 
 and Cities out of which all fd[fe worjhippers and <ince the 
 wicked per Tons were to be cut. Rev. 2. & 7. comming 
 
 ,■'.,;, . , . p as was be- 
 
 The Divells throne was in the City of Pergaf?jus, fore the 
 in refpe(5l of the Itate and perfecution of it, and yet '^°'^J^'"g 
 there was alfo the Throne of the Lord yejus fet up Lo^d 
 in His Church of worjhippers in Pergamus, out ofjefus. 
 which the Balaamites, and Nicholaitans and every 
 falfe worjhipper was to be caft, though not out of the 
 City of Perga?nus, for then Pergamus muft have 
 beene throwne out of Pergamus, and the World out 
 of the World. 
 
 36 
 
282 The Bloudy Tenent. 
 
 CHAP. CI. ' 
 
 Peace. f^^Vi that my head were 2ifountaine, and mine 
 v^ eyes Rivers of teares to lament my child- 
 ren, the children oi peace and light, thus darkniug that, 
 and other hghtfome Scriptures with fuch darke and 
 direfull clouds of bloud. 
 
 Truth. Sweet Peace, thy teares are feafonable and 
 
 precious, and botled up in the Heavens: but let me 
 
 adde a fecond confideration from that Scripture : If 
 
 that Scripture may now literally be applied to Nations 
 
 and Cities in a parallel to Canaan and Icrufalem fmce 
 
 The iS9\ ^^^ Go/pel, and this Pfal. loi. be literally to be 
 
 terpreta-"" applied to Cities, Townes, and Countries in Europe and 
 
 tion of A?nerica, not only fuch as alfay to joyne themfelves 
 
 Pial. loi. ^^g they here fpeake) in a corrupt Church eftate, but 
 
 fuch as know no Church eftate, nor God, nor Chrijl, 
 
 yea every wicked perfon and evill doer, mull: be 
 
 hanged or ftoned, &c. as it was in Ifrael, and if fo, 
 
 how many thoufands and millions of men and women 
 
 in the feverall Kingdomes 2iudi gover?iments of the World 
 
 muft be cut off from their hands, and deftroyed from 
 
 their Cities, as this Scripture fpeakes ? 
 
 Thirdly, fmce thofe perfons in the New Englijh 
 plantations accounted unfit for Church eftate, yet 
 remaine all members of the Church of England, from 
 which New England dares not feparate, no not in 
 their Sacraments (as Ibme of the Independents have 
 publiflied") what riddle or myjlerie, or r?iX.h.QY fallacie of 
 Sathan is this ? 
 
 ' The views of the Independents were Houfes of Parliament, &c.," publifhed 
 given in "An Apologetical Narration, in 1643, concerning which Williams 
 humbly fubmitted to the Honourable publifhed his " Queries of Higheil Con- 
 
The Bloudy Tenent. 283 
 
 Peace. It will not be offence to r/6<^r/Vy to makeT^^.^^^ 
 conjecture : Firft, herein New England Churches {^^^^^^^-^^ 
 fecretly call their Mother Whore, not daring in America, 
 Affierica to jovne with their owne Mothers children, ^""^ "°^ '" 
 
 . , ' •' . . . Jturope. 
 
 though unexcommunicate, no nor permit them to 
 worlhip God after their confciences, and as their 
 Mother hath taught them this fecretly and filently, 
 they have a minde to doe, which publickly they 
 would feem to dijclaime, and profeffe againff. 
 
 Secondly, If fuch members of Old England fhould -phe New 
 be fuffered to enjoy their confciences in New, (how- Englifli 
 ever it is pretended thev would profane Ordinances'^^'^^^}^^^ 
 for which they are untit (as true it is in that naturall^]^^^^ of 
 perjons are not fit tor Spirituall worfhip) yet this Old Eng- 
 appears not to be the bottome, for in Old England^^ thefr"' 
 the New Englifi joyne with Old in the ?ninijirations'con'[c\cn- 
 of the Word, Prayer, finging, contribution, maintenance'^'^ ^'^'^ 
 of the Minijirie, &c.) if I fay, they (hould fet up numbers 
 Churches after their confcience, the greatnejje and 7nul-rr\\ght ex- 
 titudes of their owne Affemblies would decay, and^^*^ ^ ^"' 
 
 • 1 11 1 -1 • 1 • - y • owne, or 
 
 with all the contributions and ?naintenance oi their at leail the 
 Minijters, unto which all or moff have beene forced. g'"^^^"^^^^ 
 Truth. Deare Peace, Thefe are more then con-^^^jj^ ^i-_ 
 jedtures, thoufands now efpie, and all that love theremblies& 
 
 fideration," in 1644, and at about the late times, when we had no hopes of 
 
 fame time with the "Bloudy Tenent." returning to. our own country, we held 
 
 They fav, "As to the Church of Eng- communion with them, and offered to 
 
 land, we profeffe before God and the receive to the Lords Supper fome that 
 
 world, that we do apprehend a great came to vifit us in our exile, whom we 
 
 deal of defilement in their way of wor- knew to be godly, upon that relation and 
 
 fliip, and a great deal of unwarranted memberfhip they held in their parifh 
 
 power exerciicd by their church gov- churches in England, they profeffmg 
 
 ernors, vet we allow multitudes of their thcmfelves to be members thereof, and 
 
 parochial churches to be true churches, belonging thereto." p. 78. Neal's Puri- 
 
 and their miniflers true minifters. In the tans, i : 491. 
 
284 T^he Bloudy Tenent. 
 
 mainten- purity of the woffhip of the living God fhould lament 
 creafe. ' ^uch halting : I Ihall adde this, not only doe they 
 partially neglect to cut off the wicked of the Land, 
 but fuch as themfelves efteemed beloved and godly 
 have they driven forth, and keep out others which 
 would come unto them, eminently godly by their 
 owne confeffion, becaufe differing in confcience 
 160] and worfhip from them, and confequently not 
 to be fuffered in their holy Land of Canaan.'' 
 
 But having examined that Scripture alledged, let 
 us now weigh their Reafons. 
 
 Firft (fay they) the not cutting off by the fword, 
 but tolerating many Religions in a State would pro- 
 voke God : unto which 
 Chrift I anfwer, firft (and here being no Scripture pro- 
 
 ;!v^!wf^^!i'^ duced to thefe Reafons, {hall the fooner anfwer) that 
 
 appointed J * _ _ / 
 
 all Relig- no proofe can be made from the Injiitutions of the 
 ions but l^ord lefus that all Religions but one are to be cut 
 to be cut off by the Civill Sword; that Nationall Church in 
 ofFby the that typicall 1^2LV\A oi Canaan being abolidied, and 
 c '^' , the Chri/iian Commonweale or Church inftituted. 
 A bloudy Secondly, I affirme that the cutting off by the 
 mother. Sword Other Conjciences and Religions is (contrarily) 
 
 ' The reference to his own banifhment had been fent home to England from 
 
 and to their refufal to allow the Prefby- Salem in 1629 for fetting up feparate 
 
 terians to come to New England and let worfhip according to the Book of Com- 
 
 up another form of Church-government mon Prayer. Morton's Memorial, p. 148. 
 
 (p. 21 5) is obvious. In the previous fen- Williams arriving in Salem but little 
 
 tences where allufion is made to mem- over a year afterward mull have heard of 
 
 bers of the Church of England being it, and his mind, with the opinions about 
 
 " fuffered to enjoy their own confciences religious liberty then growing in it, mull 
 
 in New England " and " to let up have been prepared to be imprefl'ed by 
 
 churches after their confcience," Wil- fuch a tranfaftion, in which men of 
 
 Hams may poffibly have had in mind the Handing received treatment lo fimilar to 
 
 cafe of John and Samuel Browne, who his own. 
 
The Bloudy Tenent. 285 
 
 moft provoking unto God, expreflely againft his will 
 concerning the Tares ikT^///'. 13. as I have before 
 proved ;' as allb the bloudy another of all thofe mon- 
 ftrous mifchiefes (where fuch cutting off is ufed) both 
 to the joules and bodies of men. 
 
 Thirdly, let conjcience and experience fpeake how 
 in the not cutting off their many Religions, it hath 
 pleafed God not only not to be provoked, but to 
 profper the lliate of the united Provinces our next 
 neighbours, and that to admiration." 
 
 Peace. The fecond realbn is, fuch tolerating would 
 leaven, divide and deftroy the peace of the Churches. 
 
 Truth. This muft alfo be denied upon fo many Chrifts 
 former Scriptures & Reafons produced, proving the^P""'^"^^' 
 power ot the Lord lefus, and the fufficiencie ot hismort pow- 
 Spirituall power in his Church, for the purging forth ertull. 
 and conquering of the leaft evill, yea and for the 
 bringing every thought in fubjediion unto Chriji lefu, 
 2 Cor. 10. 
 
 I adde, they have not produced one Scripture, nor chrift for- 
 can, to prove that the permitting of leaven of falfe '^|'^d'"g 
 doBrine in the IV or Id ov Civill State, will leaven the^^g^Q °^ 
 Churches : only we finde that the permiffion of leaven mit leaven 
 in perfons, doBrines or pra£lices in the Church, that'" ^^^ 
 indeed will corrupt and fpread, i Cor. 5. & Gal. 5. doth not 
 but this Reafon {hould never have been alledged, forbid to 
 were not the particular Churches in New Engla?id,^^^^^^^^ 
 but as fo many implicite Parijh Churches in one in the 
 implicite Nationall Church. '^ov\d. 
 
 ' See Chapter 27. that related to trade, her ftatefmen were 
 
 2 " In that age ( l 7th century) the im- confidered as oracles, and her inftitutions 
 
 menfe proipcrity of Holland was every- as models." Macaulay, Hi/l. 0/ England, 
 
 where regarded with admiration. In all iv. p. ill. 
 
286 The Bloudy Tenent. 
 
 Peace. Their third Reafon is, it will dilTolve the 
 continuity of the State, elpecially theirs, where the 
 walls are made of the flones of the Churches. 
 i6i] T7'uth. I anfwer briefly to this bare ajfirfnation 
 thus, that the true Church is a wall fpirituall and 
 myfticall, Ca?it. 8. 9. 
 
 Then confequently a falfe Church or Company is 
 a falfe or pretended wall, and none of Chrijis. 
 
 The civill State, Power and Government is a civill 
 wall, &c. and 
 
 Laftly, the walls of Earth or flone about a City 
 
 are the naturall or artificiall wall or defence of it. 
 
 TheWall, Now in conlidcration of thefe foure wals I defire 
 
 dif"cufl"ed^ it may be proved from the Scriptures of Truth, how 
 
 the i2\{^ fpirituall wall ox company of falfe worjhip- 
 
 pers fuffred in a City can be able to deftroy the true 
 
 Chrijiian wall or company of beleevers. 
 
 A fpirit- Againe, how this i2i\(Q J'pirituall wall ov falfe Church 
 
 uall wall permitted, can deftrov the civill wall, the State and 
 
 cannot ^^ r i ^- i ^- • i 
 
 properly ^ovcrtuncnt ot the Lity and Ltttzens, any more then 
 impaire it can deftroy the naturall or artificiall wall of earth 
 
 the civil. n 
 
 or Itone. 
 
 Spirituallvn^y A^^xoy fpirituall, if a ftronger and vic- 
 torious, hui J'pirituall cannot reach to artificiall or civill. 
 
 Peace. Yea but they feare the falfe fpirituall wall 
 may deftroy their civill, becaufe it is made of the 
 ftones of Churches. 
 
 Truth. If this have reference to that practice 
 amongft them, viz. that none but members of 
 Churches enjoy civill freedome amongft them (ordi- 
 narily) in imitation of that Nationall Church and 
 State of the Jewes, then I anfwer, they that follow 
 
The Bloudy Tenent. 287 
 
 Mofes Church conjiitiitioji) which the New Engiijh 
 by luch a pradlice impUcitely doe) muft ceal'e to pre- 
 tend to the Lord Jejus Chriji and his injlitiitions. 
 
 Secondly, we (haJl finde lawfull civill States both ^^"y . 
 before and lince Chrijt lefus^ in which we finde not(Jiy[]'i '"^ 
 any tidings of the true God our [or] Chriji. States 
 
 Laftly, their civiii New Engiijh State framed out J^.h^'/^J^'^ 
 of their Churches may yet ftand, fubfift and flouri{li,are not 
 ahhough they did (as by the word of the Lord they '^°^^'^- 
 ought) permit either Jewes or Turtles or AntichriJ- 
 tians to Hve amongil them fubjed: unto their Civiii 
 Government. 
 
 CHAP. CII. 
 
 Peace. f^^Q branch more, vi-z. the tliird remaines 
 V_>/ of this Head, and it concerns the hear- 
 ing of the Word, " unto which (fay they) all men are 
 *' to be compelled, becaufe hearing of the | 1 62 | word 
 " is a duty which even Nature leadeth Heathens to : 
 " for this they quote the practice of the Ninevites 
 " hearing lonah^ and Egion (King of Moab) his rifing 
 " up to Ehuds pretended melfage from God, "Judg. 3. 
 
 Truth. I muil deny that pofition : for light of Hearing 
 Nature leadeth men to heare that onely which Nature '^'''^"^^'^• 
 conceiveth to be good for it, and therefore not to 
 heare a Melfenger, Minifter or Preacher, whom con- Rdig^ion 
 Jcience perfwades is a falfe tnejfenger or deceiver^ and prefers its 
 comes to deceive my foule, as Millions of men and p'l.^"^^^^^^ 
 women in their feverall refpedlive religions and con- Miniilers 
 Iciences are fo perfwaded, conceiving their owne to before all 
 
 r r ' t. other. 
 
 be true. 
 
288 The Bloudy Tenent. 
 
 Jonahs Secondly, as concerning the injiances^ lonah did not 
 
 to^he Nm*^*^"^?^^! ^^ Ninevites to heare that mejfage which he 
 evites, and brought unto them. 
 
 their hear- Belides the matter oi compul/ion to a conftant wor- 
 meffage fiip of the word in Church ejiate (which is the ^ef- 
 examined. tiou) comes not ncare lonahs cafe. 
 
 Nor did Chriji J ejus or any of his EtJthaJfadours fo 
 practice : but if perfons refufed to heare the com- 
 mand of the Lord lefus to his Melfengers was onely 
 to depart from them, (baking off the duft of their 
 fiet with a denunciation of Gods wrath againft them. 
 Math. ID. AB. 14. 
 Eglon his Concerning Eglon his riling up : Firft, Ehud com- 
 to Ehuds P^^^^d not that King either to heare or reverence, 
 meflage, and all that can bee imitable in Eglon^ is a voluntary 
 examined, ^j^^ willing revereuce which perfons ought to expreffe 
 to what they are perfwaded comes from God. 
 
 But how doe both thefe inftances mightily con- 
 vince and condemne themfelves, who not onely pro- 
 feffe to turne away from, but alfo perfecute or hunt 
 all fuch as iliall dare to profeffe a Minijlry or Church 
 eftate differing from their owne, though for perfonall 
 godlmejje and excellency of gifts reverenced by them- 
 felves. 
 
 Thirdly, to the point of compuljioii : It hath pleafed 
 the Lord lefus to appoint a twofold Miniftry of his 
 Word. 
 A twofold Firft, for unbeleevers and their converfion, accord- 
 ^'ChHii ^"S ^o Math. 28. 19. Marc. 16. 15, 16. and the con- 
 convert- ' ftant practice of the Apoffles in the firll preaching 
 
 ing and of the Gojpel. 
 
 •ng. Secondly, a Miniftry oi feeding and nourifiing up 
 
The Bloudy Tenent. 289 
 
 luch as are converted and brought into Church ejiate, 
 according to Ephef. 4. &c. Now to neither of thefe 
 doe we iinde any compulfion appointed by the Lord 
 lefus^ or prad:ifcd hy any ot his. 
 
 163] The compuhion preached and pra(5tired in New 
 England, is not to the hearing of that Minijlry fent forth 
 to convert unbeleevers, and to conftitute Churches : 
 for fuch a Minijiry they pradife not but to the hear- 
 ing ot the word ot edification, exhortation, confolation, 
 difpencedonely intheC/6wrf/6^j-of 'Z£;or/Z)/^^^rj-; I apply, 
 
 When Paul came firrt to Corinth to preach Chrijl 
 lefus, by tlieir Rule the Magiftrates of Corinth ought 
 by the Sword to have compelled all the people of 
 Corinth to heare Paul. 
 
 Secondly, after a Church of C/^r^/ was gathered ^^"^"^ver 
 (by their rule) the Magijirates oi Corinth ought to "i^^^j^^"^ 
 have compelled the people Ifill (even thofe who had pulfion. 
 refufed his Doctrine, for the few onely of the Church 
 embraced it) to have heard the Word ftill, and to 
 have kept one day in {<tv^xi to the Chrijiians God, and 
 to have come to the Chrijiians Church all their dayes. 
 And what is this but a fetled formality of Religion 
 and Worjhip, unto which a people are brought by the 
 power ot the fword ? 
 
 And however they affirme that perfons are not to X^^,?^^ 
 be compelled to be members of Churches, nor the forcing 
 Church compelled to receive any: Yet if perfons be their fub- 
 compelled to torfake their Religion which their-'*i ^ u° ,, 
 
 r / / 1 church all 
 
 hearts cleave to, and to come to Church, to the i£^or- their daies 
 Jhip of the Word, Prayers, Pfalmes, and Contribu-^.^'^ Y^^ 
 tions, and this all their dayes: I aske whether this ^^£^1" not 
 be not this peoples Religion, unto which fubmitting, to any Re- 
 
 11 
 
290 T^he Bloudy Tenent. 
 
 ligion (as they fliall be quiet all their dayes, without the inforc- 
 
 they fo^rcei'^to them to the pradiice of any other Religion ? And 
 
 the people if this bee not fo, then I aske, Will it not inevita- 
 
 then to be|^jy foUow, that they (not onely permit, but) enforce 
 
 ligion all people to bee of no Religion at all, all their dayes ? 
 
 theirdayes This toleration of Religion, or rather irreligious 
 
 compuljmi, is above all tolerations monilrous, to wit, 
 
 to compell men to bee ot no Religiofi all their dayes. 
 
 I defire all men and thefe worthy Authors of this 
 
 Modell, to lay their hands upon their heart, and to 
 
 confider whether this couipuljion of men to heare the 
 
 Word^ (as they fay) whether it carries men, to wit, 
 
 to be of no Religion all their dayes, worfe then the 
 
 very Indians, who dare not live without Religion 
 
 according as they are perfwaded. 
 
 Laftly, I adde, from the Ordinance of the Lord 
 
 Jefus, and practice of the Apoftles (Ad:s 2. 42.) 
 
 where the Word and Prayer is joyned with the exer- 
 
 cife of their fellowjhip, and breaking of Bread ; in 
 
 which Exercifes the Church continued conftantly : 
 
 TheCivill that it is apparent [164] that a Civill State may as 
 
 State can lawfully compell men by the civill fword to the 
 
 lawfullv breaking of bread, or Lords Supper, as to the Word 
 
 compell or Prayer, or Fellowjhip. 
 
 I- ^ °"' For lirft, they are all of the fame nature, Ordi- 
 
 iciences or . ' J , , ,,..., 
 
 men to fianccs in the Church (I fpeake of the feeding Minif- 
 Church to^^/^ in the Church, unto which perfons are compell'd) 
 Word ^"d Qhurch Worjhip. Secondly, every conjcience in 
 then to the World is fearfull, at leall: (liie of the Priejis and 
 receive Minijlers of other Gods and Worjhips, and of holding 
 ments. Spirituall fellowHiip in any of their Services. Which 
 is the cafe of many a Soule, viz. to quelHon the Min~ 
 iilers themfelves, as well as the Supper it felfe. 
 
The Bloudy Tenent. 29 1 
 
 CHAP. cm. 
 
 Peace. 
 
 DEare Triithy This preffing of men to the 
 Spirituall Battels of Chrift Jefus, is the 
 caufe why (as it is commonly with preft Souldiers) 
 that fo many thoufands flie in the day of Battell. 
 But I prefent you with the 9. Queftion, viz. 
 
 What power the Magiftrate hath in providing of 
 Church-Officers ? 
 
 ** Firif (lay they) the Election of Church officers 
 "being the proper A(ft of the Church, therefore the 
 "Magiftrate hath no power (either as Prince or 
 " Patron) to alTume fuch power unto himfelfe. When 
 " Chrift fends to preach by his fupreme power, the 
 *' Magiftrate may fend forth by his power fubordinate, 
 " to gather Churches, and may force people to heare 
 " them, but not inveft them with office amongft them. 
 
 " Secondly, the Maintenance of Church-officers 
 " being to arife from all thofe who are ordinarily 
 " taught thereby ( Gal. 6. 6.) hence it is the dutie of 
 ** the Civill Magiftrate to contend with the people, 
 "as Nchemiah did," chap. 13. ver. 10. 11. who doe 
 " negled: and forfake the due maintenance of the 
 
 ' " Not only Members of Churches, powr through the corruption of men, 
 
 but nil that are taught in the Word, are doth not, or canot attaine the end, the 
 
 to contribute unto him that teacheth in Magilirate is to fee minillry be duely 
 
 all good things. In cafe that Congrega- provided for, as appeares from the com- 
 
 tions are defeftive in their contributions, mended example of Nehemiah. The 
 
 the Deacons arc to call upon them to do Magiltrates are nurfing fathers k nurfing 
 
 their dutv : if their call fufficeth not, mothers, & ftand charged with the cui- 
 
 the church by her powr is to require it tody of both Tables &c." Cambridge 
 
 of their Members, & where church- Platform, xi: 4. p. 16. 
 
292 
 
 The Bloudy Tenent. 
 
 " Church of God, and to command them to give fuch 
 " portions for the maintenance of Church officers, as 
 " the Gofpell commandeth to be offered to them 
 " freely and bountifully, 2 Co7\ 9. 5, 6, 7. According 
 " as Hezektah commanded the people to give to the 
 " Prielts and Levites the portions appointed by the 
 " Law, that they might be incouraged in the Law of 
 " the Lord, 2 Chron. 31.4. 
 
 ** Thirdly, the furnifhing the Church with fet offi- 
 " cers, depending much upon ered:ing and main- 
 " tenance of Schooles, and [165] good education of 
 "youth: and it lying chiefly in the hand of the 
 " Magiftrate to provide for the furthering thereof, 
 " they may therefore and fhould fo farre provide for 
 " the Churches, as to ere6l Schooles, take care for 
 "fit Governours and Tutours, and commend it to all 
 " the Churches, if they fee it meet, that in all the 
 " Churches within the Jurifdi6tion once in a yeare, 
 " and if it may be, the Sabbath before the Generall 
 " Court of Elediion, there be a Free-will offering of 
 " all people for the maintenance of fuch Schooles : 
 " And the monies ot every Towne fo given, to be 
 " brought on the day of Eledtion to the Treafurie of 
 " the Colledge, and the monies to be difpofed by fuch 
 " who are fo chofen for the difpofing thereof. 
 
 Truth. In the choice of officers, it is very obfcure 
 what they mean by this fupreme power of Chrift 
 Jefus fending to preach. 
 
 We know the Commiffion of the Lord Jefus to 
 his firft Melfengers to goe into all Nations to preach 
 and gather Churches, and they were immediately 
 fent forth by him : but Mr. Cotton elfwhere holdeth, 
 
The Bloudy Tenent. 293 
 
 that there is now extant no immediate Minijh-y from 
 Chrijl^ but mediate^ that is, from the Church' 
 
 Let us tirft fee how they agree with themfelves, 
 and fecondlv how they agree with the Magijirate in 
 this bu fines. 
 
 Firft, if they hold a fending- forth to preach by^^^hefirft 
 Chrifts fupreme power, according to Math. 28. Mark\^^^^ i3 ^ 
 16. Rom. 10. they mull necelfarily grant a time, when converting 
 the Church is not, but is to be conftituted out of the '^'"'^^"'^' 
 
 AT • ^ r, 1 111- , . to gather 
 
 Nations and Peoples now converted by this preaching : x.\^QC\x\xrch. 
 whence according to the courfe of Scripture, theoi;Fiock 
 nature of the IVorke, and their own Grant in this° 
 place, it is apparent that there is a Minijiery before 
 the Churchy gathering and efpouling the Church to 
 Chriji : and therefore their other Tene?it mull: needs 
 be too light, viz. that there is no Minijiry but that 
 which is mediate from the Church. 
 
 Peace. BlelTed Truth, this dod:rine of a Minijiry 
 before the Church, is harjh and deep, yet moft true, 
 xnoii Jweet: Yet you know their Ground, that two 
 or three GodAy perjhns may joyne themfelves together, 
 become a Church, make officers, fend them forth to 
 preach, to convert, baptize, and gather New Churches. 
 
 Truth. I anfwer, iirft we find not in the firft injii- 
 tution and patterne, that ever any fuch two, or three, 
 
 ' We have failed to difcover any pre- who oblcrving fuch whom the Lord hath 
 
 cife expreffion of this fentiment in any gifted, doe eleft and call them forth to 
 
 of Cotton's works publifhed before this, come and helpe them." In The Way of 
 
 In his Anfwer, p. %z. Pub. Narr. Club, the Churches, p. 39, he fays, "The 
 
 ii: 135, he fays, ** The Power of the Church hath not /^^/^''^'^'^power to choofe 
 
 Minirtcriall Calling is derived chiefly whom they lift, but minijlcriall power 
 
 from Chrift, furnilliing his fervants with oncly, to choofe whom Chrift hath 
 
 Gifts fit for the Calling; and nextly, chofen, hath gifted and fitted for them." 
 from the Church, (or Congregation) 
 
294 'T^f^^ Bloudy Tenent. 
 
 or more, did gather and conftitute themfelves a 
 
 Church of Chriji^ without a Miniji7'ie fent [i66] from 
 
 God to invite and call them by the Word, and to 
 
 receive them unto fellowJJnp with God upon the 
 
 No prefi- receiving of that Word and Mejfage : And therefore 
 
 anypeoplei^ may very well be quaeried how without fuch a 
 
 intheGoi- Miniliry two or three become a Church? and how 
 
 pell con- |.]-jg power of Chrill is conveyed unto them : Who 
 
 gathering cfpoufed this people unto yejiis Chrijt, as the Church 
 
 themfelves at Corinth was efpoufed by Paul, 2 Cor. 1 1 . ? If it 
 
 fbine°Mef-^^ faid themfelves, or if it be faid the Scriptures, let 
 
 fenger fent one iuftance be produced in the firfl: patternes and 
 
 froni the praBiccs of fuch a Praa:ice. 
 
 fedl thofe ^^ hath been generally confeft, that there is no 
 ends. comming to the Mariage feajl without a Mejfenger 
 inviting, fent from God to the Soules of men, Matth. 
 12.. Luc. 14. Rom. 10. 
 
 We finde when the Theffdlonians turned to God 
 
 from their Idolls to ferve the living and true God, i 
 
 TheJJal. i. 9. it pleafed God to bring a Word oi Power 
 
 unto them by the mouth of Paul in the fame place. 
 
 Peace. You know (deare Truth) it is a common 
 
 plea, that Gods people now are converted already, 
 
 and therefore may congregate themfelves, &c. 
 
 Truth. Two things muft here be cleered : 
 
 Profen'ed Firft, doth their converjion amount to externall 
 
 publique turning from Idolls, i Thelf. i. 9. befide their inter- 
 
 iTnorone" ^^^^ ^^P^'^^i'^^cc, Faith, Lovc, &c. Secondly, who 
 
 ly from wrought this converJjoH, who begot thefe Children ? 
 
 finnes /fgj- though the Corinthiatis might have ten thoufand 
 
 againft \ o . o 
 
 the fecond ^^'^'^•^^^■*"> 7^^ P^z// had begotten them by the Word. 
 Table in 'Tis true (as Mr, Cotton himfelfe elfewhere acknow- 
 
The Bloudy Tenent. 295 
 
 ledgeth) G(?^ fendeth many Preachers in the way ofp^''^°"3ll 
 his providence (even in Babel myfticall) though not^j^^^'^'^l^^j 
 according to his Ordinance and Injiitution : So even from falfe 
 in the wilderjiejfe [Rev. 12.) God provideth for the^'^"'^'? 
 fuftentation of the woman, Rev. i 2. hy which pro- 
 vijion even in the moft Popif/j ti/nes and places, yea 
 and by moll: falfe and Popijh callings (now in this 
 lightfome Age confeft fo to be) God hath done great 
 things to the perfonall converjion, conjolation, 2.nAjal- 
 vatioji of his people. 
 
 But as there feems yet to be delired fuch conjiitu- ^ ^"^^^ 
 tion of the Chrijiian Church, as the fir ft injiitution and j^g|,"Ii3^^^ 
 patterne calls for : So alfo fuch a calling and convert- hQi'ort con 
 ins: of Gods people from Antichridiati Idols to the ^'^""f^^"' 
 
 - -• 3nQ tiicrc- 
 
 Chrijiian IVorjhip: And therefore fuch a Mini/iry [-q^q \^q. 
 (according to the firft patterne) fent from Chnjl ^oje the 
 "JeJ lis to renew and reftore [167] the Worjhip ^^'^\ni^Q^^^ 
 Ordinances of God in Chriji. patterne. 
 
 Laftly, if it ftiould be granted that without a Mi?i- 
 ijiry fent from Qhriji to gather Qhftrches, that Gods 
 people in this Country may be called, converted from 
 Antichrijlian Idolls, to the true worjhip of God in the 
 true Qhiirch eftate and Ordinances, will it not follow 
 that in all other Countries of the World Gods EledlThe true 
 muft or may be fo converted from their feverall ^^7"^^^^ 
 refpedtive falfe worjljips and Idolatries, and brought fgnTwuh 
 into the true Qhrijiian ilhurch eftate without fuch a that com- 
 iVf/«///r_}/ fent unto them? Or are there two wayes"^ J^ 
 appointed by the Lord Jefus, one for this Country, diibuired. 
 and another for the reft of the World? Or laftly, if 
 two or three more (without a Minijlry) fliall arife 
 up, become a Church, make Minijters, &c. I ask 
 
296 The Bloudy Tenent. 
 
 whether thofe two or three, or more[,] mufl: not be 
 accounted immediately and extraordinarily ftirred up 
 by God, and whether this be that fupreme power of 
 Qhriji Jejus (which they fpeake of) fending forth 
 two or three private perfons to make a Qhurch and 
 Minijiers, without a true Minijlry of Chriji lefus firft 
 fent unto themfelves ? Is this that conunijjion (which 
 all Minifters pretend unto) Mat. 28. 19. &c. firft, in 
 the hands of two or three private perfons becomming 
 a Qhurch, without a mediat call from which Church 
 (fay they) there can be no true Minijlry, and yet alfo 
 confeffe that Chrijt fendeth forth to preach by his 
 fupreme power; and the Magijirate by his power 
 fubordinate to gather Churches ? 
 
 CHAP. CIV. 
 
 Peace^^^Ow have taken great paines to fliew the 
 
 JL irreconciliableneffe of thofe their two after- 
 
 tions, vi'z,. Firft,* there is now no Miniftry (as they 
 
 fay) but what is mediat from the Church, and yet 
 
 fecondly, Chrift Jefus fends Preachers forth by his 
 
 fupreme power to gather the Church ; I now wait 
 
 to heare, how, as they "fay, the Magiftrate may fend 
 
 " forth by his power fubordinate to gather Churches, 
 
 ** enforcing the people to heare, &c. 
 
 TheCivill Truth. If there be a Miniftry fent forth by thrifts 
 
 not^ie-'^^ fupreme />(5i£;t'r; and a Minijlry fent forth by the Mag- 
 
 trufted ijtrates fubordinate power to gather Churches, I aske 
 
 with gath-^}^^^. -g ^^ difference between thefe two.? Is there 
 
 ering or . r /^i i i i i • tr 
 
 Churches, any gathering or Churches but by that commijlion. 
 Mat. 28. Teach and baptize"^ And is the civil! Mag- 
 
T^he Bloudy Tenent. 297 
 
 ijirate [168] intrufted with a power from Chri/l as 
 his Deputy to give this conimiffiofi, and fo to lend out 
 Minijiers to preach and baptize ? 
 
 As there is nothing in the Tejiament of Qhrijl con- ^^^^^.^ 
 cerning fuch a delegation or ajjignment of fuch power ^j^^f ^"l^ 
 of Chrift to the civill Magijirate : So I alfo ask, fincemore the 
 in every free ^i-aX^ civill Magijirate s have no moreP^°P'^°J 
 power but what the peoples of thofe States, Lands {'rom 
 and Countries betrulf them with, whether or no (by whom the 
 this meanes) it muft not follow that Chrijl lefus hath ^^^^^^ \^_ 
 left with the Peoples and Nations of the World, his ceive their 
 Spirituall Kingly power to grant commiffions andP^^^^""- 
 fend out Minillers to themfelves, to preach, convert 
 and baptize themfelves ? How inevitably this followes 
 upon their conclufion of power in Magiftrates to fend, 
 &c. and what unchriftian and unreafonable confe- 
 quences muft flow from hence, let all conlider in the , , ^ , 
 teare of ijod. (2 chron. 
 
 lehojaphat s fending forth the Levites to teach in 17-) a fig- 
 ludah, &c. as they alledge it not; fo elfewhere it^^^^f^ 
 fhall more fully appeare to be a type and figure ofjefusinhis 
 Qhriji lefus the only King of his Church providing ^'^"■'^^ 
 for the feeding of his Church and People by his trueciviii 
 Qhrijiian Priejis and Levites, viz. The Minijlry which Magiftrate 
 in the Go/pel he hath appointed. g"^^^^^ 
 
 CHAP. CV. 
 
 Peace.\T\T^ have examined the Miniftry, be 
 
 V V pleafed (deare Truth) to fpeake to 
 
 the fecond branch of this head, viz. the maintenance 
 
 of it : They affirme that the Magiftrate may force 
 38 
 
298 'The Bloudy Tenent. 
 
 out the Minifters maintenance from all that are 
 taught by them, and that after the patterne of Ifrael, 
 and the argument from i Cor. 9. Gal. 6. 6. 
 
 Truth. This theame, viz. concerning the main- 
 tenance of the Priefts and Minifters of worfhip, is 
 indeed the Apple of the Eye, the Dianah of the 
 Dianah\ &c. yet all that love Chrift Jefus in fincerity, 
 and foules in and from him will readily profefTe to 
 abhorre filthy lucre [Tit. i .) and the wages of Balaam 
 (both more common and frequent then eafily is dif- 
 cernable.) 
 Gal. 6. 6. Xo that Scripture Gal. 6. 6. Let him that is taught 
 ing the" ^'^ ^^^ Word make him that teacheth partaker of all 
 mainte- his goods I I aufwcr. That teaching was of perfons 
 "u"^Tf/r°^ converted, beleevers entred into the Schoole and 
 
 the Min- . , 
 
 irtry ex- Family of Chrift the Church, which Church being 
 amined. j 5(^ | rightly gathered, is alfo rightly inverted with the 
 power of the Lord "Jejus^ to force every foule therein 
 by fpirituall weapons and penalties to doe its duty. 
 
 But this forcing of the Magijirate is intended and 
 pradlifed to all forts of perfons without as well as 
 within the Churchy unconverted^ natural I and dead in 
 finne, as well as thofe that live, and feeding enjoy the 
 benefit of fpirituall food. 
 Chrift Now for thofe forts of perfons to whom Chriji 
 
 J e us never j^/^^ feuds his Word out oi Church eftate, lewes or 
 
 appointed -/ _ _ ' ^ 
 
 a mainte- Gentiks^ (according to the Parable oi Math, i 3. high- 
 i!^"m °^r '^^y ^^^^^^-^i Jiony ground^ and thorny ground hearers) 
 ters from wee uever finde title of any maintenance to bee 
 the uncon-exped:ed, leaft of all to bee forced and exad:ed from 
 verte an (-i^gf^-j^ ]3y civHl power thcv cauuot be forced, for it 
 
 unbeleev- . • •// t r t ~ l-^ r 
 
 ing. is no civill payment or bufinelle, no matter ot Cafar, 
 
 ' Of the Ephefians. Afts xix: 28. 
 
The Bloudy Tenent. 299 
 
 but concerning God : nor hy fpirituall power, which 
 hath nothing to doe with thole which are without, 
 I Cor. 5. 
 
 It is realbnable to expe(ft and demand of fuch as 
 live within xh^Jiate a civil! maintenance oi their <:/^77/ 
 officers, and to force it where it is denyed. It is rea- 
 fonable for a Schoole-majier to demand his recom- 
 pence for his labour in his Schoole : but it is not 
 reafonable to expe(5l or force it from Jira?2ges, enemies, 
 rebels to that City, from fuch as come not within, or 
 elfe would not bee received into the Schoole. What 
 is the Church oi Chrijl J ejus, but the City, the Schoole, 
 and Fafnily oiChriJi '^ the Ojficers of this City, Schoole, 
 Family, may reasonably expert maintenance from 
 fuch [as] they minifter unto, but not from Grangers, 
 enemies, &c. 
 
 Peace. It is moft true that iinne goes in a linke. They that 
 for that tenent that all the men of the world may bee^°"^P'^^' 
 compelled to heare Chriji preach (and enjoy theheare, 
 labours of the Teacher as well as the Church it felfe) compel! 
 forceth on another alio as evill, viz. that they lliould [^^" ^^, °or 
 alfo be compelled to pay, as being moft equall and their hear- 
 reafonable to pay for their converlion. '"S ^"^. 
 
 r-r- I r^ r irr-i c T converlion 
 
 Truth. Some ule to urge that 1 ext or Luc. 14. Luc 14. 
 Compell them to come in.' Compell them to MaJ/e Compdl 
 
 ■ Auguftine fell into this falfe interpre- in viis & in fepibus, id efl in hasrefibus 
 
 tation in advocating the coercion of & in fchifmatibus coguntur intrare." Ep. 
 
 heretics. "In illis ergo, qui leniter pri- ad Bonifacium, 185. O/i^r/7, torn, ii : 653. 
 
 mo addufti funt, completa eft prior obe- " Putas neminem debere cogi ad jul- 
 
 dientia : in irtis autem, qui coguntur, titiain, cum legas patremfamilias dixifle 
 
 inobedientia cocrcetur. Quapropter fi fervis, l^iocumque inveneritis cogite in- 
 
 poteftate quam per religionem ac fidem trare?" Ep. ad Vincentium, 93. Opera, 
 
 regum, tempore quo debuit, divino mu- torn, ii: 232. Cf. Ep. ad Donatum, 174. 
 
 nere accepit Ecclefia, hi qui inveniuntur Opera, torn, ii : 616. 
 
and 
 
 300 The Bloudy Tenent. 
 
 them, ex- (f^y the Papijis:) compell them to Church and Com- 
 mon prayer, fay the Protejlants : Compell them to 
 the Meeting, fay the New Englip. In all thefe com- 
 puljions they difagree amongft themfelves : but in 
 this, viz. Compell them to pay[;] in this they all 
 agree. 
 
 Q^com- ^ There is a double violence which both Errour and 
 
 pulfion. Falfliood ufe to the foules of men. 
 
 Morall 170] Firft, morall and perfwafive, fuch was the per- 
 fwafion firft ufed to lofeph by his Mijtris : fuch was 
 the perfwajions of Tamar from Ammon : fuch was 
 the compelling of the young fnan by the Harlot, Prov. 
 7. (liee caught him by her much faire Jpeech and 
 kijfes. And thus is the whole world compelled to 
 the worfliip of the Golden Image, Dan. 3. 
 
 Civill The fecond Compuliion is civill, fuch as lofephs 
 
 Compul- Miftris began to pradife upon lofeph to attaine her 
 whorifh delires. 
 
 Such as Ammon pradlifed on Tamar to fatisfie his 
 brutifh luft. 
 
 And fuch was Nabuchadnezzars fecond compuliion, 
 his fiery Furnace, Dan. 3. and myfticall Nabuchad- 
 nezzars killing all that receive not his marke. Rev. 1 3. 
 
 Calvin alfo follows Auguftine and fuf- Bayle ufed this text for the title of his 
 tains the argument for perfecution drawn book Contrains-les d^entrer, in which 
 fron MspafTage; "Intereanon improbo, more direftly than in his Diftionary he 
 quod Augullinus hoc teftimonio fspius advocates religious toleration. " At the 
 contra Donatiftas ufus eft, ut probaret, beginning of this work Bayle difclaims 
 priorum principum edidlis ad veri Dei any intention of entering into a critical 
 cultum et fidei unitatum licite cogi prs- examination of the pafTage that he had 
 fraflos et rebelles : quia, etfi voluntaria taken as his motto. His refutation of 
 eft fides, videmus tamen, iis mediis utili- the perfecutor's interpretation refts not 
 ter domari eorum pervivaciam, qui non on any detailed criticilm, but on a broad 
 nifi coafti parent." Commentarii, in loco, and general principle." Lecky, Ration- 
 torn, ii : 43. alijm in Europe, ii : 66. 
 
The Bloudy Tenent. 301 
 
 The firft fort of thefe violences, to wit, by power- ^^^ ^in- 
 full argument and perfwafion, the Minijlers of the^j^^jj^^ 
 Gojpel 2M0 \i{^. Hence all thofe powerfull perfwa-Jefus com- 
 fions of Wifedomes Maidens, Pro. o. Hence (faith P^'^ V'^^ 
 
 r, ; 1 ■ 1 r 1 r / r ^ ^° Other 
 
 raul) knowing the terrotir or the Lord, we perlwadefword 
 men, 2 Cor. c. and pull fome out of the fire, faith then that 
 lude : fuch muft that cotnpuljion be, Luc. 14. viz. ^^^ ^q^[\^\\^^ 
 powerfull perfwafions of the Word, being that two- fword of 
 edped fword comminp; out of the mouth oi Chri/i^'^^^'P^'^^'^ 
 
 ;r 7? . 1 . n n ' -n r r 1 • • With two 
 
 lejus m nis true Minijters lent forth to invite pooreg^ges^ 
 finners to partake of the Feaji of the Lambe of God. 
 The civill Minijiers of the Commonweale cannot be 
 fent upon this biijincjfe with their civill weapons and 
 compulfiojis , but the fpirituall Minijier of the Go/pel 
 with his fpirituall fword of Chrijls mouth, a fword 
 with two edges. 
 
 But more particularly the contributions of ChriJisT\\tmdi\n- 
 Kingdome are all holy and fpirituall, though confift- J^" M?ni°/ 
 ing of materiall t.2iTih\y Jubjtance, (as is Water intryfpirit- 
 Baptijme, Bread ^ind Wine in the Supper) and joyned"^^^- 
 with prayer and the Lords Supper, AB. 2. 42. 
 
 Hence as Prayer is called Gods facrijice, fo are the Natural! 
 contributions and mutuall fupplyes of the Saints, fac- "^^" "^^^ 
 
 .,, r,/ ■! 1 i. J ^ neither 
 
 npces, Phil. 4. ^ ^ _ ^ t,,ly ^or- 
 
 Hence alfo as it is impoffible for naturall men toftip nor 
 bee capable of Go^j- worjhip, and to feed, be nour- "^^'"^^'" 
 ifhed and edified by any fpirituall ordinance, no more 
 then a dead childe C2injucke the breaft, or a dead man 
 
 So alfo is it as impoffible for a dead man yet lodged 
 in the grave of Nature to contribute fpiritually (I 
 meane according to Scriptures rule) as for a dead man 
 to pay a reckoning. 
 
302 'The Bloudy Tenent. 
 
 I queftion not but natural! men may for the out- 
 ward ad: preachy pray, contribute, &c. but neither are 
 they worfliippers fuitable to him [171] who is a 
 Spirit [lohn 4.) nor can they (leaft of all) bee forced 
 to worfhip or the maintenance of it, without a guilt 
 of their hypocrifie. 
 
 Peace. They will fay, what is to be done for their 
 foules ? 
 
 Truth. The Apojiles (whom wee profefTe to imi- 
 tate) preached the Word of the Lord to unbeleevers, 
 without mingling in worflnp with them, and fuch 
 Preachers and preaching, fuch as pretend to be the 
 true Mijiijlry of Chriji, ought to be and pradtife : 
 Not forcing them all their dayes to come to Church 
 and pay their duties, either fo confeffing that this is 
 their Religion unto which they are forced : or elfe 
 that (as before) they are forced to be of no Religion 
 all their dayes. 
 Rebels not The wav to fubdue Rebels is not by correfpondence 
 bycompli-^rid couunumou with them, by rorcmg them to keepe 
 ance, but the City Watches, and ^2iy Jejfements, &c. which all 
 reiftance. ^^^^ ^^ pradifed (upon compulfion) treacheroufly, 
 the firft work with fuch is powerfully to fubdue their 
 judgments and wills, to lay downe their weapons, and 
 yeeld willing fubjedion : then come they orderly into 
 the City, and fo to Citie priviledges. 
 
 CHAP. CVI. 
 
 Peace. T^hea-fe you now (deare Truth) to difculTe the 
 XT Scriptures from the Old Tejiament, Nehem. 
 13. and 2 Chron. 31. 
 
The Bloudy Tenent. 303 
 
 Truth. God gave unto that Nationall Church of^he na- 
 the Jevves that excellent Land of Canaan, and therein ch'Jfrch 
 Houjes furnilhed, Orchards, Gardens, Vineyards, Oliveoi the 
 yards. Fields, Wells, &c. they might well in this fet--^^.^" 
 tied abundance, and the promiled continuation and be forced 
 increafe of it afford a large temporall fupply to their to a^e"led 
 Priejis and Levites, even to the Tenth of all they ^^^^^^^'qI^ 
 
 poiTeiTe. their 
 
 Gods people are now in the Gof pel hro\x^\. into a P*"'^!^^ '^/^"^ 
 fpirituall land oi Canaan, flowing with fpirituall milk the Chrif- 
 and honey, and they abound with fpirituall and tian 
 heavenly comforts, though in a poore and perfecuted ^^^ ' 
 condition, therefore an inforced fetled maintenance is 
 not futable to the Gofpel, as it was to the Minifry of 
 Priejis and Levites in the Law. 
 
 Secondly, in the change of the Church eftate, there 
 was alfo a change of the Priefthood and of the Law, 
 Heb. 7. Nor did the Lord lefts appoint that in his 
 Church, and for the maintenance of his [172] Min- 
 ijirie, the Civill /word of the Magijirate, but that the 
 Spirituall Sword of the Miniftrie fhould alone com- 
 pell. 
 
 3. Therefore the compulfon ufed under i/d'z^'/^/^Z'rpj^^Qj^jjj 
 and Nehemiah, was by the civill and corporall Sword, Sword of 
 a type (in that typicall State) not of another materiall^^^ ^^' 
 and corporall, but of an heavenly and fpirituall, even church of 
 they'Z£;or^ of the Spirit, with which Chrifl fighteth, the Jewes 
 Revel. -2. which is exceeding: iharpe, entring in^°" ^T 
 
 •J ^ ^ , o r ' o type out 
 
 between \.\\q foule tlwA fpirit, Heb. 4. and- bringing a Civill, 
 every thought into captivitie to the obedience of Chrif^^^^_ ^ 
 Jefus : He that fubmits not at the fliaking of thissword"^ 
 fword, is cut off by it ; and he that defpifeth this of the 
 
No man 
 fhould be 
 
 304 The Bloudy Tenent. 
 
 Chnflian fword, all the power in the World cannot make him 
 
 Church. n • 11- r • ■ r 
 
 a true worj/jipper, or by his purle a mamteiner or 
 Gods worjhip. 
 
 Laftly, If any man profeffing to be a Minijler of 
 bound to Cbriji "J ejus, {hall bring men before the Magijirate 
 worfhip, (as the practice hath been, both in Old and New 
 nor main- ^yiglatid] for not paying him his wages or his due : 
 Worfhip I aske (if the voluntarie confent of the party hath 
 againil j^qj- obliged him) how can either the officers of the 
 confent. Pcirijld, Church, or of the Civill State compell this or 
 that man to pay fo much (more or lelfe) to main- 
 taine fuch a Worjlnp or Minijlrie ? I ask further, if 
 the determining what is each mans due to pay, why 
 may they not determine the tenth and more, as fome 
 defired {others oppoling) in New Englarid, and force 
 men not only to maintenance, but to a 'Jewifld main- 
 tenance. 
 
 Peace. Yea but (fay they) is not the Labourer 
 
 worthy of his hire? 
 
 Chnfts Truth. Yes, from them that hire him, from the 
 
 worthy o^Church, to whom he laboureth or miniftreth, not 
 
 their hire, from the CivUl State 2 no more then the Minifter of 
 
 then^'X ^^^ Civill State is worthy of his hire from the Church, 
 
 hire them but from the Civill State, (in which I grant the per- 
 
 fons in the Church ought to be affiftant in their 
 
 Civill refpedls.) 
 
 Peace. What maintenance (fay they) fhall the Min- 
 iftrie of the Gofpell have ? 
 What Truth. We finde two wayes of maintenance for 
 
 mainten- the Miniftrie of the Gofpell, propofed for our direc- 
 anceChrifl^-^j^ in the New Teftament. 
 
 hath ap- r>- n 1 r • • • ~ \ 
 
 pointed Firft, the free and willing contribution of the 
 
The Bloudy Tenent. 305 
 
 Saints, according to i Cor. 16. Luc. 8. 3. &c. upon his Min- 
 which both the Lord Jelus, and his Minifters hved. JhrCof- 
 
 Secondly, the dihgent worke and labour of their pell, 
 owne hands, [173] as Paul tells the ThelTalonians, 
 and that in two cafes : 
 
 1, Either in the inabilities and neceffities of the 
 Church. 
 
 2. Or for the greater advantage of Chrirts truth ; 
 as when Paul faw it would more advantage the name 
 of Chrift, he denies himfelfe, and falls to worke 
 amongft the Corinthians and ThelTalonians. 
 
 Let none call thefe cafes extraordinary : for if per- 
 fecution be the portion of Chrifts ilieep, and the 
 bujines or worke of Chriji muft be dearer to us then 
 our right eyes or lives, fuch as will follow Paid., and 
 follow the Lord "Jefus, muft not thinke much at, but 
 rejoyce in poverties, necej/ities, hunger, cold, nakednejfe, 
 &c. The Stewards of Chrift J ejus muft be like their 
 Lord, and abhorre to fteale as the evill Steward, pre- 
 tending that he ftiamed to beg, but peremptorily, dig 
 he could not. 
 
 CHAP. CVII. 
 
 Peace. f^^'^Q and the laft branch (deare Truth) 
 V^ remaines concerning Schooles. 
 
 ** The Churches (fay they) much depend upon the 
 ** Schooles, and the Schooles upon the Magijirates. 
 
 Truth. I honour Schooles for Tongues and Arts i"^ 
 
 ' In The Hireling Minijiry none of Englifh Univerfuies at greater length. 
 Chrijls, (London, Printed in the fecond He expreffly difclaims any prejudice 
 Moneth, 1652.) pages 14, 15, 16, 17, againil learning and education. "I heart- 
 Williams repeats thefe views on the ilv acknowledge that among all the out- 
 
 39 
 
3o6 
 
 The Bloudy Tenent. 
 
 Univer- 
 fities of 
 Europe a 
 caufe of 
 univerfall 
 fins & 
 plagues, 
 yet 
 
 Schooles 
 honoura- 
 ble for 
 Tongues 
 and Arts. 
 
 Chrifts 
 church hi; 
 
 but the injlitution of Europes Univerjities, devoting 
 perfons (as is faid) for Scholars, in a Monajiicall wsiy^ 
 forbidding Mariage and Labour to, I hold as far from 
 the mind of lefus Chrift, as it is from propagating 
 his Name and Worfhip. 
 
 We count the Univerfities the Fountaines, the 
 Seminaries or Seed-plots of all Pietie : but have not 
 thofe Fountaines ever fent what ftreames the Times 
 have liked ? and ever changed their tafte and colour 
 to the Princes eye and Palate ? 
 
 For any depending of the Church of Chrift upon 
 fuch Schooles, I finde not a tittle in the Teftament 
 of Chrift lefus. 
 
 I finde the Church of Chrift frequently compared 
 
 zvaril Gifts of God, humane learning and 
 the knowledge of Languages and good 
 Arts, are excellent and excel! other out- 
 ward gifts y as far as light excels darkneffe, 
 and therefore that Schools of humane 
 Learning, ought to be maintained, in a 
 due way and cherifhed." p. 14, " Far 
 be it from me to derogate from that 
 honourable civility of training up of Youth 
 in Languages and other humane Learning. 
 All that I bear witnefle againil, is the 
 counterfeiting and facrilegious arrogating 
 of the titles and rights of Gods Saints, 
 and Churches which are the only Schools 
 of the Prophets^ p. 17, *' Upon a due 
 furvey of their Injiitutions and continuall 
 praftices compared with the lall; Will 
 and Tefament of Chrill Jefus, they will 
 be found to be none of Chriils, and that 
 in many refpefts. Firft, as to the name 
 Schollar, although as to humane learning, 
 many wayes lawtull, yet as it is appro- 
 priated to fuch as praftife the Minillry, 
 have been at the Univerfities (as they 
 
 fay) It is a facrilegious and theevifh title, 
 robbing all beleevcrs and Saints, who are 
 frequently in the Tejlament of Chrift, 
 ftiled Dilciples or Schollars of Chrift 
 Jelus, and only they as Bcleevers. Sec- 
 ondly, As to their Monkifh and idle 
 courfe of life. '■' * * Thirdly, As to 
 their Popify and vaunting Titles fo ftrange 
 trom the New Teftament and language of 
 Chrift Jefus. * * * Fourthly, As to 
 their (pretended) Spirituall and holy 
 exercifes proper onely to the Churches 
 and Aff'emblies of the Saints (the onely 
 Schools of the Prophets appointed by 
 Chrift Jefus: Fifthly, As to their being 
 prepared and fitted by thefe means, as in 
 a way of Prentiftpip, to fet up the Trade 
 and way of Preaching, the fcience or 
 faculty of Spirituall merchandife ( Revel. 
 18. in a deep Mifterf) of all forts of 
 Spices and precious things, the precious 
 and fweet Truths and Promifes of holy 
 Scripture, Sic." TpY'- H- '5- l^. 
 
The Bloudy Tenent. 307 
 
 to a Schoole : All Beleevers are his Difctples or Schol- ^"^{j°°!^' 
 ars^ yea wotnen alio, ^^j- 9. 36. There was a certainegeijeyers 
 Dijciple or Scholar called Dorcas. Scholars. 
 
 Have not the Univerjities facrilegiouily ftole this 
 blelfed name ot Chrijh Scholars from his people ? Is 
 not the very Scripture language it felfe become abfurd, 
 to wit, to call Gods people, elpecially Women (as 
 Dorcas) Scholars? 
 
 174] Peace. Some will object, how fhall the Scrip- 
 tures be brought to light from out of Popijh darknejfe, 
 except thefe Schooles of Prophets convey them to us ? 
 
 Truth. I know no Schooles of Prophets in the New 
 Tejiaffient^ but the particular Congregation of Chriji 
 yej'us, I Cor. 14. And I queftion whether any thing 
 but Sinne ftopt and dried up the current of the Spirit 
 in thofe rare gifts of tongues to Gods jons & daugh- 
 ters^ lerving fo admirably both for the understanding 
 of the Originall Scriptures, and alfo for the propa- 
 gating ot the name of ChriJl. 
 
 Who knowes but that it may pleafe the Lord, ° 
 agame to cioath his people with a fpirit ot zeale and but God 
 courage for the name of ChriJl, yea and powre forth mayagaine 
 thofe fiery ftreames againe of Tongues and Prophecie^^^^^}^ the 
 in the rejiauration of Zion f gifts of 
 
 If it be not his holy pleafure lb to doe, but that^°"^""- 
 his people with daily ftudy and labour muft dis: to Tongues 
 
 _ y y o attainable 
 
 come at the Originall Fountaines, Gods people have out of 
 many wayes (befides the Univerfitie, lazie and Mo«/^- <^xtord 
 ifi) to attaine to an excellent meafure of the know- ^|^i 1 ^J"" 
 ledge of thofe tongues. 
 
 That moft defpifed (while living) and now much 
 
308 The Bloudy Tenent. 
 
 Mr. Ainf- honoured Mr. Ainfworth^' had fcarce his Peere 
 
 ^^"^ ' amongft a thoufand Acade77iians for the Scripture Orig- 
 
 inalls^ and yet he fcarce fet foot within a Colledge walls. 
 
 CHAP. CVIII. 
 
 Peace. ^ Shall now prefent you with their 10. Head, 
 X viz. concerning the Magiftrates power in 
 matters of Dod:rine. 
 
 '* That which is unjuftly afcribed to the Pope, is 
 " as unjuftly afcribed to the Magiftrates, viz. to have 
 ** power of making new Articles ot Faith, or Rules 
 ** of Life, or of prefling upon the Churches to give 
 " fuch publike honour to the Apocrypha writings, or 
 " HomiHes of men, as to read them to the people in 
 "the roome of the Oracles of God. 
 
 Truth. This Pojition ftmply confidered I acknow- 
 ledge a moft holy truth of God, both againft the 
 Pope, and the Civill Magijlrates challenge, both pre- 
 tending to be the Vicars of Chrijt J ejus upon the 
 Earth. Yet two things here I fliall propofe to con- 
 Jideration. 
 
 • Henry Ainfworth was a Separatill, out all exception) in that way, who 
 
 and teacher of the church in Amlterdam. refilled Communion with hearing in 
 
 He wrote Annotations of the Five Books England.^' Cotton's Jnfwer, -p. 122. "Mr. 
 
 of Mofes, the Pfalms, nnd the Song of Sol- Airfworth, a man of a more modeft and 
 
 omon. A lift of his works is given in humble fpirit, and diligently ftudious of 
 
 Brook's Puritans, ii : 303. the Hebrew Text, hath not been unufe- 
 
 Bifhop Hall {^Apology againft Brown- ful to the Church in his Expofition of 
 
 ifts. Works, x: 5-1 13. j treats Ainfworth the Pentateuch, efpecially of Mofes his 
 
 with as much refpeft as he could feel for Rituals, notwithilanding ibme uncircum- 
 
 one of his feft, and evidently regards cifed, and ungrounded Rabbinical obfer- 
 
 him as its moll learned man. vations recited, but not refuted." Way 
 
 Even Cotton gave him praife. "Mr. of Cong. Churches Cleared, p. 6. 
 Aynfworths name is of beft efteeme ( with- 
 
The Bloudy Tenent. 309 
 
 Firft, lince the Pat'lianiejit of England thrufl the ^'"g 
 Pope out of his chaire in Kngland^ and fet downeg '|^^-jo^^jj 
 King Henry the 8. and his Succejfours [175] in the in the 
 Popes roome, eftabhfliinp- them fupreme Governours °^.^^ . 
 
 I ^ o_ I cn3ircin 
 
 of the Church of Rngland\\\ fince fuch an abfolute^ci;- England. 
 eminent is given by all men to them to be Guardians 
 of the firft Table and worjlnp of GW; to fet up the 
 true worjhip, to fupprefte all falfe, and that by the 
 power of the Sword \ and therefore confequently they 
 muft judge and determine what the true is, and what 
 ih^falfe\:\ 
 
 And lince the Magijlrate is bound (by thefe^^ the 
 Authours principles) to fee the Church, the Church ^^^^^^^_ 
 officers and members doe their duty, he muft there- ifh in Spir- 
 fore judge what is the Churches duty, and when fhe ""^'^ '^^J^^^ 
 pertormes or not performes it, or when (lie exceeds, of ne'cefli- 
 ib likewife when the Minijiers performe their duty, ty he judge 
 or when they exceed it. in Spirit- 
 
 Ai-'i •? n-1 • caules 
 
 And it the Magtjirate muft judge, then certainly alio, 
 by his owne eye, and not by the eyes of others, though 
 alfembled in a Nationall or Generall Councell. 
 
 Then alfo upon his judgement muft the people 
 reft, as upon the minde and judgement of Chrift, or 
 elfe it muft be confeft that he hath no fuch power 
 left him by Chrift to compell the foules of men in 
 matters of Gods worfliip. 
 
 Secondly, concerning the Apocrypha writings andApocn- 
 Hotnilies io be urged by the Magiftrate to be read ^'^^' ^°"^' 
 
 o J o mon 1 rav- 
 
 unto the people as the Oracles of God: I aske if thcer and 
 Hojnilies ot England coni2.\n not in them much pre- ^^""1"'"^^' 
 tious and heavenly matter! Secondly, if they werej'oo^^j'^fore- 
 not penn'd (at leaft many of them) by excellent men fathers. 
 
lO 
 
 The Bloudy Tenent. 
 
 A cafe. 
 
 for learnings holinejfc, and witneffe of Chrijls Truth 
 incomparable. Thirdly, were they not authorifed by 
 that moft rare and pious Prince Ed. 6. then head of 
 the Church of Englajid'^ With what great folemnity 
 and rejoycing were they received ot thoufands r' 
 
 Yet now behold their children after them iharply 
 cenfure them for Apocrypha writings and Homilies 
 thruft into the roome of the Word of God^ and fo 
 falling into the conjidcration of a falle and counterfeit 
 Scripture. 
 
 I demand of thefe worthy men whether a fervant 
 of God might then lawfully have refufed to read or 
 heare fuch a falfe Scripture } 
 
 Secondly, if fo, whether King Edward might have 
 lawfully compelled fuch a man to yeeld and fubmit. 
 
 • Bifhop Short fays ( Hijiory of Church 
 of England, chap. viii. ^41 2, note,) "The 
 hiflory of the compofition of the Homi- 
 lies is buried in fo much obicurity that 
 a fhort note will convey to the reader all 
 that is known concerning them. The 
 firft volume is generally attributed to 
 Cranmer, Ridley, Latimer, Hopkins and 
 Becon. Burnet (^Pref. to the Thirty 
 Nine Articles, p. iii.) fays that Jewel 
 was particularlv engaged in compiling 
 the fecond. Archbifhop Parker, how- 
 ever, in 1563, fpeaks of them as being 
 " revifed and finifhcd, with a fecond part 
 by him and the other bilhops." (Strype's 
 Parker, i: 253.) The homilies on Sal- 
 vation, Faith, and Good Works, are 
 with reafon attributed to Cranmer." The 
 firfl edition of the firft book was publifli- 
 ed July, 1547, I Edward VI. 
 
 The Puritans always felt a diflike for 
 the public ufe of the Apocrypha. It 
 was one of the accufations of Martin 
 
 Mar-prelate againft Archbilhop Whit- 
 gift, " that he commanded the Apocry- 
 pha to be bound up with the Bibles." 
 Strype's Lfe of Whitgift, i : 590. It was 
 one of the objedlions to the Book of 
 Common Prayer in the Apology of the 
 Lincolnfhire minillers prefented to James 
 I. in 1604, that it made a dilproportion- 
 ate ufe of leflbns from the Apocrypha. 
 Neal's Puritans, i : 246. In the Hampton 
 Court Conference (Jan. 16, 1603,) the 
 Puritan minifters took exceptions eipe- 
 cially to the Service book, and among 
 other points to the reading of the Apoc- 
 rypha. Strype's Whitgift, iii: 404. In 
 the Savov Conference (166O the fame 
 exceptions were taken by Baxter in be- 
 half of the Nonconformifts, but only to 
 lead to the infertion of new Apocryphal 
 leflbns, with the conceflion that they 
 fliould not be read on Sundays. Short, 
 Hif. Church of England, chap. xv. §67 1 . 
 Neal's Puritans, ii : 233. 
 
The Bloudy Tenent. 3 1 1 
 
 or elfe have perfecuted him, yea (according to the 
 Authors principles) whether he ought to have fpared 
 him, becaufe after the admonitions of fuch pious and 
 learned men, this man Ihall now prove an Hereticke^ 
 and as an obftinate perfon fmning againft the light of 
 his owne confcience "l 
 
 176] In this cafe what fliall the confcience of the fub- 
 je6t doe, awed by the dread oi the moft High f What 
 (hall the confcience of the Magijirate do, zealous for 
 his glorious Reformation^ being conftantly perfwaded 
 by his Clergy of his Lieut enantflnp received from 
 Chrift ^ 
 
 Again, what priviledge have thofe worthy fervants Reforma- 
 of Go^ either in Old or New England^ to be exempted fambi"^ 
 from the miftakes, into which thofe glorious fVor- 
 thies in A'. Edwards time did fall? and if fo, what Bloudy 
 bloudy conclufons are prefented to the World, per-^°"^'"' 
 fwading men to plucke up by the Roots from the 
 Land of the living, all fuch as feem in their eyes 
 hereticall or obftinate ? 
 
 CHAP. CIX. 
 
 Peace. T'A Eare Truth , What darke and difmall bloudy 
 J_-/ paths doe we walke in ? How is thy name 
 and mine in all ages cried up, yet as an Englifti Flag 
 in a Spanilh bottome, not in truth but dangerous 
 treachery and abufe both of Truth and Peace ? 
 
 We are now come to the 11 Head which con-n Head. 
 
 cernes the Magiftrates power in worfhip. 
 " Firft, they have power (fay they) to reforme 
 " things in the worfhip of God in a Church cor- 
 
312 T^he Bloudy Tenent. 
 
 " rupted, and to eftablifh the pure worfhip of God, 
 ** defending the fame by the power of the fword 
 " againft all thofe who fliall attempt to corrupt it/ 
 
 " For firft, the reigning of Idolatry and corruption 
 " in Religion is imputed to the want of a King, 
 " ludges 17. 5, 6. 
 
 " Secondly, Remiffenes in Reforming Religion, is 
 ** a fault imputed to them who fuffered the High 
 " Places in IJrael\^,\ and in Gallio, who cared not for 
 *'fuch things, ABs 18. 
 
 " Thirdly, Forwardnelfe this way is a duty not only 
 " for Kings in the Old Teftament, but for Princes 
 "under the New, i Ti?7i. 2. 2. Rom. 13. 4. Efay 49. 
 " 23. Neither did the Kings oi Ifrael reforme things 
 " amilfe as types of Chrift, but as Civill Magiftrates, 
 " and fo exemplary to all Chriftians. And here Ref- 
 " ormation in Religion is commendable in a Perlian 
 "King, Ezra J. 23. And it is well knowne that 
 " remilTenes in Princes of Chriftendome in matters 
 " of Religion and Worfliip (divolving the care thereof 
 " only to the Clergy, and fo fetting the Homes thereof 
 "upon the Churches head) hath been the caufe of 
 " Antichriftian inventions, ufurpations and corruptions 
 " in the Worfhip and Temple of God. 
 177] " Secondly, they have not power to preife upon 
 " the Churches, fliinted Prayers, or fet Liturgies, 
 " whether New or Old, Popifli, or others under col- 
 " our of uniformity of Worfliip, or morall goodneffe 
 
 » " If any church one or more fhall the rule of the word ; in fuch cafe the 
 
 grow fchifmaticall, rending itfelf from the Magillrate is to put forth his coercive 
 
 communion of other churches, or fhall power as the matter fhall require." 
 
 walke incorrigibly or obilinately in any Cambridge Platform, xvii : 9. p. 29. 
 corrupt way of their own, contrary to 
 
T^he Bloudy Tenent. 3 1 3 
 
 " of them both for matter and forme, conceiving our 
 " arguments fent to our Brethren in Ejigland concQvn- 
 " mz, this QiielHon to evince this Truth.' 
 
 ** Thirdly, they have no power to preiTe upon the 
 " Churches, neither by Law (as hath been faid before) 
 " nor by Proclamation and command, any facred 
 " fignilicant ceremonies, whether more or lelTe, Popifli 
 " or Jewifli rite, or any other device of man, be it 
 ** never fo little in the worlhip of God, under what 
 " colour foever of indifferencie, civility, uling them 
 ** without opinion of fan6lity, publicke peace or obe- 
 " dience to righteous Authority, as Surplice, Crofle, 
 " kneeling at Sacrament ; Salt and Spitle in Baptifme, 
 " Holy dayes : They having beene fo accurfed of God, 
 " fo abufed by man, the impofing of fome ever mak- 
 ** ing way for the urging of more, the receiving of 
 " fome making the confcience bow to the burthen 
 "of all. 
 
 *' Fourthly, they have not power to governe and 
 " rule the ad:s of worlliip in the Church of God. 
 
 ' An Anfwer of the Elders of the That this, as well as the other work was 
 
 Severall Chvrches in New England unto written by Richard Mather we have not 
 
 Nine Pofitions, fent over to them (By only the evidence cited on page 215, but 
 
 divers Reverend and godly Minillers in alfo the teftimony of his fon-in-law, 
 
 England) to declare their Judgements Increafe Mather. "There is a book 
 
 therein. Written in the Yeer, 16^9. which bears the title of 'Anfwer of the 
 
 London, 1643. Elders' &c. printed in the year 1643, of 
 
 This Book is printed and bound, hav- which book my father Mather was the 
 
 ing a confecutive paging, with "An fole author, & he wrote it in the prim- 
 
 Apologie for Church-Covenant, &c. itive times of thofe churches (viz. in the 
 
 Sent over in Anfwer to Mafter Bernard, year 1639) as himfelf aflured rn^-" Order 
 
 in the Yeare 1639." ^^ '^ ^'^° bound of the Go/pel, p. 73. 
 
 together with The Anfwer to Two and The firft Pofition is " That a Hinted 
 
 Thirty Queflions, (fee p. z\^, fupra) Forme of Prayer, or fet Liturgie, is un- 
 
 and is connefted with it on the title- lawfull." pp. 55-60. 
 page, although with feparate pagination. 
 40 
 
314 'T^ke Bloudy Tenent. 
 
 ** It is with a Magiftrate in a State, in refpeft of 
 "the ad:s of thofe who worfliip in a Church, as it is 
 "with a Prince in a Ship, wherein, though he be 
 "governour of their perfons (elfe he (liould not be 
 " their Prince) yet is not governour of the actions of 
 "the Mariners (then he fliould be Pilot:) Indeed if 
 "the Pilot fliall manifeftly erre in his ad:ion, he may 
 "reprove him, and fo any other palTenger may : Or 
 " if he offend againft the life and goods of any, he 
 " may in due time and place civilly punifh him, 
 " which no other palTenger can doe : For, it is proper 
 "to Chrift, the Head of the Church, as to prefcribe, 
 "fo to rule the a6lions of his own worfhip in the 
 "wayes of his fervants, Efay 9. 6, 7. The govern- 
 " ment of the Church is upon his fhoulder, which 
 " no Civill officer ought to attempt : And therefore 
 " Magiftrates have no power to limit a Minifter either 
 " to what he {hall preach or pray, or in what manner 
 " they fhall worfliip God, left hereby they fhall 
 " advance themfelves above Chrift, and limit his 
 " Spirit. 
 
 Truth. In this generall Head are propofed two 
 things. 
 
 Firft, what the Magiftrate ought to doe pofitively 
 concerning the worftiip of God. 
 
 178] Secondly, what he may doe in the worftiip of 
 God. 
 
 What he ought to doe is comprifed in thefe par- 
 ticulars. 
 
 Firft, he ought to reforme the worftiip of God 
 when it is corrupted. 
 Secondly, he ought to eftablifh a pure worihip of God. 
 
The Bloudy Tenent. ■ 315 
 
 Thirdly, he ought to defend it by the fword : he 
 ought to rellrain Idolatry by the fword, and to cut 
 o^ ojfetidours, as former palfages have opened. 
 
 For the proofe of this politive part of his duty are 
 propounded three forts of Scriptures. 
 
 Firft, from the practice of the Kings of Ifrael and 
 "Judah. 
 
 Secondly, fome from the New Tejlament. 
 
 Thirdly, from the pracflice of Ki?igs of other 
 Natiofis. 
 
 Unto which I anfwer. 
 
 Firft, concerning this latter, the Babylonian and '^^^ "g"- 
 Perjian Kings, Nebuchadnezzar , Cyrus, Darius, Arta- ^^^ g^^, 
 xerxes : I conceive I have fufficiently before proved,' Ionian and 
 that thefe Idolatrous Princes making; fuch A^s con- f'.^'^^^" 
 
 o kings rc- 
 
 cerning the God of Ifrael, whom they did not wor- minded. 
 Jhip nor know, nor meant fo to doe, did onely permit 
 and tolerate, and countenance the Jewijlj worjhip, and 
 out of ftrong conviBions that this God of Ifrael was 
 able to doe them good (as well as their owne gods) 
 to bring wrath upon them and their Kingdofnes, as 
 they beleeved their owne alfo did, in which refpedt 
 all the Kifigs of the world may be eafily brought to 
 the like; but are no prefident or patternes for all 
 Princes and Civill Magijlrates in the World, to chal- 
 enge or ailume the power of ruling or governing the 
 Church of Chriji, and of wearing the fpirituall Crowne 
 of the Lord, which he alone weareth in a fpirituall 
 way by his Oncers and Governours after his owne 
 holy appointment. 
 
 Secondly, for thofe of the New Tejiament I have 
 (as I beleeve) fully and fufficiently anfwered. 
 
 • Chap. xcvi. 
 
316 The Bloudy Tenent. 
 
 So alfo that prophefie of Ifa. 49.' 
 Theprefi- Laftly, howevcr I have often touched thofe Scrip- 
 j^^i" ° „j tures produced from the prad:ice of the Kings oi 
 Govern- IJrael and 'Judah : yet becaufe fo great a waight of 
 If ^^ 1°^ d ^"^^^ controverfie lyes upon this prefident of the Old 
 Judah ex- Tejiametit, from the duties of this nature enjoyned to 
 amined. thofe Kings and Governours, and their practices, obey- 
 ing or dij obeying^ accordingly commended or reproved. 
 I (hall (with the helpe of Chriji lefus^ the true King 
 of Ifrael) declare and demonftrate how weake 
 179] and brittle this fuppofed Pillar oi Marble is, to 
 beare up and fuftain fuch a mighty burthen and 
 waight of fo many high concernments as are laid 
 upon it. In which I Ihall evidently prove that the 
 The ftate Jlate of Ifrael as a Nationall State made up of Spirit- 
 of Ifrael n^U and Civill power ^ fo farre as it attended upon the 
 rpirkuall °y/'^^^'^^^'^^' ^^^ mccrly figurative and typing out the 
 matters ChrijUan Churches confilf ing of both 'Jewes and Gen- 
 V.!^Zlt\\ ^^^^^y enjoying the true power of the Lord lefus, 
 eftablifhing, reforming, correcting, defending in all 
 cafes concerning his Kingdo?ne and Govern?nent. 
 
 typical!. 
 
 CHAP. ex. 
 
 Pf^<:f.T3Leired be the God of Truths the God of 
 
 U Peace, who hath fo long preferved us in 
 
 this our retired conference without inter?'uptions : His 
 
 mercy ftill (hields us while you expreffe and I liften 
 
 to that fo much imitated, yet mofl: unimitable State of 
 
 Ifrael. 
 
 The Per- ^^^ before you defcend to particulars (deare Truth) 
 
 fian Kings let me caft one Mite into your great Treafury con- 
 
 ' Chap. Ixxxii. 
 
The Bloudy Tenent. 317 
 
 cernine that Inftance ( iiift now mentioned) of the"^^i^^ , 
 
 „ o . - evidently 
 
 Perjiaji Kmgs. ^ _ againii 
 
 Me thinkes thole prejidents oi Cyrus ^ Darius andfuch as 
 Artaxerxes are ftrong againft New Englands ^^^^^^'^^^ fhe^^for 
 and practice. Thofe Princes profelledly gave freemainten- 
 peniiijjion and bountifull incouragement to the C<?«-^"c^°f 
 fciences of the lewes^ to ufe and pradiife their Relig- ^^-^^^ ^^ 
 ion, which Religion was moft eminently contrary toperfecu- 
 their owne Religion and their Countries worlliip. "°"' 
 
 Truth. I fhall (fweet Peace) with more delight 
 palTe on thefe rough wayes, from your kinde accept- 
 ance and unwearied patience in attention. 
 
 In this difcovery of that vaft and mighty difference 
 betweene that State of Ifrael and all other States 
 (onely to bee matched and parallel'd by the Chrif- 
 tian Church or Ifrael) I fhall feled: fome maine and 
 principall confiderations concerning that State wherein 
 the irreconciliable dijferences and difproportion may 
 appeare. 
 
 Firft, I iliall confider the very Land and Country The Land 
 of Canaan it felfe, and prefent fome con/iderations'^\^^^^^^'^ 
 
 \ \t r I choien by 
 
 proving It to be a None-Juch. God to be 
 
 Firft, this Land wzs efpyed out and chofen by the the feat 
 Lord out of all the Countries of the World to be the church 
 feat of his Church and people, Ezek. 20. 6. but under 
 
 But now there is no refped; of Earth, of Places or ^J^'-' ^^^ 
 Countries with the Lord: So teftified the Lord lej'us ^\\i^^^\q^^ 
 Chriji himfelfe to the [180] woman of Sa?naria [lohn^y^^^^- 
 4.) profelTmg that neither at that Mountaine nor at 
 lerujaletn fhould men worjhip the Father. 
 
 While that Nationall State of the Church of the 
 lewes remained, the Tribes were bound to goe up to 
 
318 The Bloudy Tenent. 
 
 lerufalein to worJlDip, Pfal. 122. But now, in every 
 Nation (not the whole Land or Country as it was 
 with Canaan) he that feareth God and worketh right- 
 eoulnelle is accepted with him, AB. 10. 35. This 
 then appeared in that large Commiffion of the Lord 
 Jefus to his lirft Minifters ; Goe into all Nations, and 
 not onely into Canaan, to carry tidings of Mercy, &c. 
 Secondly, the former Inhabitants thereof, feven 
 great and mightie Nations [Deuter. 7.) were all devo- 
 ted to deftrudtion by the Lords owne mouth, which 
 was to bee performed by the impartiall hand ot the 
 Children of Ifrael, without any fparing or lliewing 
 Mercy. 
 The in- But fo now it hath not pleafed the Lord to devote 
 of Cana- ^^Y People to prefent Deftrudiion, commanding his 
 ans Land people to kill and flay without Covenant or Co?npaJ- 
 c\ try (o\x\e jIqj2, Deuteronomy 7. 2. 
 
 to death Where have Emperours, Kings, or Generals an 
 that the immediate call from God to deflroy whole Cities, City 
 might'en- ^^^^^ ^'^^Y' ^^"' ^^^DHien, Children, Old and Young, 
 joy their as lojljua pradiifed ? lojhua 6. and i o. Chapters, &c. 
 poffef- This did Ifrael to thefe feven Nations, that they 
 
 fo°now.° themfelves might fucceed them in their Cities, Hab- 
 itations, and PolTeflions. 
 
 This onely is true in a fpirituall Antitype, when 
 Gods people by the Sword (the two-edged Sword of 
 Gods Spirit) flay the ungodly and become Heires, yea 
 fellow Heires with Cbriji lejus, Romanes 8. Gods 
 meeke people inherit the earth, [Matthew 5.) They 
 myftically like Noah [Hebrewes 11.) condemne the 
 whole unbeleeving World, both by prefent and future 
 fentence, 2 Corinth. 6. 2. 
 
The Bloudy Tenent. 3 1 9 
 
 CHAP. CXI. 
 
 THirdly, the very ??jateriaL\ the Gold and Silver 
 of the Idols of this Land were odious and abom- 
 inable, and dangerous to the people of Ifrael, that 
 they might not delire it, nor take it to themfelves, 
 181] Deut. 7. 25. 26. left themfelves alfo become a'^^^'^^^'"/ 
 cuT'/e, and like unto thofe curfed abominable things. 1^ ^ 
 Whereas we finde not any fuch accurfed nature in filver of 
 the tnaterials of Idols or Imaq-es now, but that (the p"^^"^ 
 
 Til r 1 • 1 i\ 1 /-/ .Images 
 
 Idolatrous for??ies bemg changed) u\q Jtlver and ^(^A/ typically 
 may be call: and coyned, and other materialls lawfully ^^ be ab- 
 
 1 J J r J horred. 
 
 employed and uled. 
 
 Yet this we finde in the Antitype^ that gold, Jilver, 
 yea boufe, land, yea wives, children, yea life it felfe, as 
 they allure and draw us from God in Chrijl, are to be 
 abominated and hated by us, without which hatred 
 and indignation againft the moft plauiible and plealing 
 enticings from CHRIST JESUS, it is impoffi- 
 ble for any man to bee a true Chrijiian, Luke 14. 16. 
 
 Fourthly, this Land, this Earth was an Holy land, ^j^^ l^j^j 
 Zach. 2. 12. Ceremonially and typically holy, F/V/^j", of Canaan 
 Gardens, Orchards, Houfes, &c. which Holines the ^^7,"^"°" 
 World knowes not now in one Land, or Country, holy. 
 Houfe, Field, Garden, &c. one above another. 
 
 Yet in the Spirituall Land of Canaan the Chrijiian ^o? nelTe 
 Church, all things are made holy and pure (in all in the An- 
 Lands) to the pure, Tit. i. meats and drinkes are^'^>P^ ^"- 
 fand:ified, that is, dedicated to the holy ufe of thecofpel, 
 thanklull Believers, i Tim. 4. yea and the unhelieving^^^'^ in 
 Hulhajid, Wife, and their Children are fan6tified and'^V^'P" 
 
 1 1 1 Ti /• • - under the 
 
 made holy to Believers, inlomuch that that golden Law. 
 
320 'The Bloudy Tenent. 
 
 infcription (peculiar to the forehead of the High 
 
 Prieji) Holines to 'Jehovah, {hall be written upon the 
 
 very Bridles of the Horfes, as all are dedicated to the 
 
 fervice of Chriji Jefiis in the Gofpels peace and 
 
 holines. 
 
 The Land Fifthly, the Lord expreily calls it his own Land, 
 
 Tgj^Q^^^g" Z/f^'/V. 25. 23. Hof. 9. 3. ^Jehovah his Land, a terme 
 
 Land. proper unto Spirituall Canaan, the Church of God, 
 
 which muft needs be in refped: of his choice of that 
 
 hand to be the Seate and Refidence of his Church 
 
 and Ordinances. 
 
 But now the partition wall is broken down, and 
 
 in refped: of the Lords fpeciall proprietie to one 
 
 Country more then another, what difference between 
 
 , AJia and Africa, between Europe and America, 
 
 between England and Turkic, London and Conjianti- 
 
 nople ? 
 
 Emanuels This Land (among many other glorious Titles 
 
 Land: fo given to it) was called Emanuels land, that is, God 
 
 or country wi^h US, ChriJl his land, or Chrijiian land, Ifa. 8. 8. 
 
 more then But now : 'Jcrufakm from above is not materiall 
 
 another. ^^^ Earthly, [182] but Spirituall, Gal \. Heb. 12. 
 
 Materiall "jerufalem is no more the Lords citie then 
 
 'Jericho, Ninivie, or Babell (in refped: of place or 
 
 Countrey) for even at Babell literall was a Church of 
 
 '^enfout 'J^^^^ thrift, I Pet. 5. 
 
 titles^of^ It is true that Antichrijl hath chrijined all thofe 
 
 the Chrif- Countries whereon the Whore litteth, Revel. 1 7. with 
 
 ctmL ^^^ ^^^^^ ^^ Chrijls land, or Chrijiian land. 
 
 World. And Hundius,' in his Map of the Chrijiian World, 
 
 ■ Jofle Hondius (1546-1611) was an in the i6th century begun to give more 
 engraver and one of the geographers who accuracy to cofmography, although re- 
 
The Bloudy Tenent. -1^2.1 
 
 makes this land to extend to all AJia^ a great part of 
 Africa, all Europe, and a vaft part of America, even 
 fo farre as his unchrijiian Chrijienings hath gone. But 
 as every falfe Chriji \\2ii\\falje Teachers, falfe Chrif- 
 tians, falje Faith, Hope, Love, &c. and in the end falfe 
 Salvation, fo doth he alfo counterfeit the falfe Name 
 of Qhriji, Chrijlians, Qhrifiaii land or Countrey. 
 
 Sixthly, this Land was to keepe her Sabbaths unto^^^^"^^^^- 
 God : Sixe yeares they were to low their Fields, and^f c^naa^ 
 prune their Vines, but in the 7. yeare they were not was to 
 to low their Fields, nor prune their Vineyards, but to^'^ff ^V^ 
 
 , ' -r , , -^ ! Sabboths, 
 
 eat that which grew or it lelre or own accord. ib no ma- 
 
 But fuch Obfervations doth not God now lay upon teriall land 
 
 any Fields, Vineyards, &;c. under the Gofpell. °l ^^^' 
 
 Yet in the Spirituall land of Qanaan, the true God feed- 
 
 Church, there is a Spirituall Soule-reli or Sabbath, af.^^^'.^ 
 
 ■ _ 1 o m c 1 1 m c s 
 
 quiet depending upon God, a living by Faith in him, immedi- 
 a making him our portion, and carting all care uponately. 
 him who careth for us : yea fometimes he feedeth 
 his by immediate gracious workes of Providence, 
 when comforts arife out of the Earth, without (&c- 
 ondary meanes or caufes, as here, or as elfewhere 
 Manna defcended from Heaven. 
 
 Seventhly, fuch portions and poifeffions of Lands, 
 Fields, Houfes, Vineyards, were fold with caution or 
 provifo of returning againe in the yeare of fubilee to 
 the right owners, Levit. 25. 23. 
 
 taining many of the errors of their pre- which marked the maps of that period, 
 
 deceffors. He publiflied his maps at " The World divided (fay our ableft 
 
 Amfterdam. He enlarged and improved Cofmographers) into thirty parts, as yet 
 
 the Grand Atlas of Mercator. Biographie \i\i\. five of thirty have heard of the fweet 
 
 Uniz'erj'elk,x\x: ^\\. The text gives only m.mc of ye/us z. Saviour.''^ Hireling Mm- 
 
 an inilance of the general inaccuracy {/?'7. p. 3. 
 
 4» 
 
322 The Bloudy Tenent. 
 
 Such cautions^ fuch provifos are not now injoyned 
 by God in the fale ot lands, fields, inheritances, nor no 
 fuch Jubilee or Redemption to be expe6led. 
 The Jubi- Yet this alfo finds a fulfillinp- in the fpirituall 
 
 lee of Ca- • 
 
 " Qanaan, or Qhurch of G(?<^, unto which the filver 
 
 naan 
 
 type of Trumpet of Jubilee, the Gofpel, hath founded a fpirit- 
 reibtucion j^^]] reftitution of all their fpirituall rig-hts and inheri- 
 
 and. rc- -^ ^ , , 
 
 demption tances, which either they have loft in the fall of the 
 
 in the firft man Adam, or in their particular falls, when 
 
 ° P^ ■ they are captive and fold unto fin, Rom. 7. Or laftly 
 
 in the fpirituall captivitie of Babels bondage: how 
 
 183] fweet then is the name of a Saviour, in whom 
 
 is the joyfull found of Deliverance and Rede?nption I 
 
 Canaans Eightly, tliis Land or Country was a figure or type 
 
 landatype q^ |-j^g kingdome of Hcavcn above, begun here below 
 
 Kingdomein the Church and Kingdotne of God, Heb. 4. 8. Heb. 
 
 ofGodonii. 9. 10. Hence was a Birthright fo pretious in 
 
 anTi Canaans Land; Hence Naboth fo inexorable and 
 
 Heaven refolute in refufing to part with his Inheritance to 
 
 King Ahab, counting all Ahabs feeming reafonable 
 
 offers moft unreajonable, as foliciting him to part with 
 
 a Garden plot of Canaans land, though his refufall 
 
 coft him his very life. 
 
 Why What hand, what Country now is Ifraels Parallel 
 
 Naboth and Antitype, but that holy tnyjlica.ll Nation the 
 
 pan with Church of God, p"eculiar and called out to him out 
 
 a Garden of every Nation and Country, i Pet. 2. 9. In which 
 
 plot to his every true fpirituall Naboth hath his fpirituall inheri- 
 
 hazard of tancc, which he dares not part with, though it be to 
 
 his life, his King or Soveraigne, and though fuch his refufall 
 
 coft him this prefent life. 
 
The Bloudy Tenent. 323 
 
 CHAP. CXII. 
 
 Pt'^r^."rAOubtleire that Canaan Land was not a pat- 
 J-^ terne for all Lands-. It was a none-J'uch, 
 unparalleled and anmatchable. 
 
 Tj'iith. Many other conji derations of the fame nature "^^e dif- 
 I might annex, but I picke here and there a flowre, ^^^^ ]g 
 and palTe on to a fecond Head concerning the people of HVael 
 themfelves, wherein the ftate of the people flialP"^^^^^ 
 appeare unmatchable, but only by the true Church Peoples. 
 and Ifrael of God. 
 
 Firft, the people of Ifrael were all the Seed or Off- The peo- 
 fpring of one man Abraham^ Pf^^- ^05. 6. and fOrae]°he' 
 downward the Seed of Ifaac and 'Jacobs hence called feed of 
 the Ifrael oi God, that is, wrajtlers and prevailers^'^'^'^'^^' 
 with Gody diftinguiihed into twelve Tribes all fprung 
 out of IJraels loynes. 
 
 But now, few Nations of the World but are a mixed 
 Seed, the people of E/z^^-Z^Wefpeciallyl : | the Britaines, 
 Picls, Ro?na?ies, Saxons, Da?ies and Nor /nans, by a 
 wonderfull providence of God being become one 
 Englijh people. 
 
 Only the Spirituall Ifrael and Seed of God theOnlymade 
 New-borne are but one: Chrilt is the Seed, Gal. ^.\°°V"- 
 
 ^i • 1 A J; / ^'^^ Spint- 
 
 and they only that are Cbrijts are only ^/^r/X^^wj-uall feed. 
 Seed and Heires according to the promife. the 
 
 This Spirituall Seed is the only ^;2///y/>^ of the^g^^^"' 
 former figurative [ 1 84] and typicall : A Seed which borne. 
 all Chrijtians ought to propagate, yea even the unmar- 
 ried men and women (who are not capable of nat- 
 urall offspriiig) for thus is this called the Seed ot Chriji 
 (who lived and died unmarried) IJa. 59. 21. 
 
 reecn- 
 
324 '7 he Bloudy Tenent. 
 
 Secondly, this people was felefted and feparated to 
 
 the Lord, his Covenant and Worfiip^^ from all the 
 
 people and Nations of the World belide to be his 
 
 peculiar and onely people, Levit. 20. 26. &c. 
 
 The peo- Therefore fuch as returned from Babylon to 'Jeru- 
 
 rael°fepa'- jdktn^ they feparated themfelves to eat the Fajfeover, 
 
 rate from Ezra 6. And in that folemne humiliation and con- 
 
 allNations fg/jjgjj before the Lord. Nehe?n. q. the children of 
 
 uall and IJrael feparated themfelves from all ftrangers. 
 
 in fome This feoaration of theirs was fo famous, that it 
 
 thWs extended not only to Circu?nci/iony the Pajfeover^ and 
 
 matters of Gods worfiip^ but even to te?nporall and 
 
 civill things : Thus {Ezra 9.) they feparated or put 
 
 away their very wives, which they had taken of the 
 
 ftrange Nations contrary to the Commandement of 
 
 the Lord. 
 
 No Na- But where hath the God of Heaven in the Go/pel 
 
 tionfofep- feparated whole Nations or Kingdomes [Englijh, Scotch^ 
 
 God in Irijh, Fretich, Dutch, &c.) as a peculiar people and 
 
 the Gof- Antitype of the people of IJrael f Yea where the 
 
 pel, but \Q2,{\i footing: in all the Scripture for a Nationall 
 
 only the o . , ^ 
 
 new-home Church after Chrijis comming? 
 
 Ifrael that (^^n any people in the le'or/^ patterne \\\\%Jamplar 
 in^every ^^^ ^^ New-bome IJrael, fuch as feare God in every 
 Nation. Nation [ABs 10. 35.) commanded to come forth and 
 feparate from all uncleane things or perfons, (2 Cor. 
 6.) and though not bound to put away ftrange wives 
 as Ifrael did, becaufe of that peculiar refped: upon 
 them in Civill things, yet to be holy or fet apart to 
 the Lord in all manner of civill converfation, i Pet. i. 
 Only to marry in the Lord, yea and to marry as if 
 they married not i Cor. 7. yea to hate wij'e and 
 
T^he Bloudy Tenent. 325 
 
 children^ father, mother, houfe and land, yea and life 
 it felfe for the Lord ye/us, Luc. 14. 
 
 Thirdly, this Seed of Abraham thus feparate from 
 all people unto the Lord was wonderfully redeemed 
 and brought from /Rgypts bo?idage through the Red^^^ 
 Sea, and the IV ilderfieJJ} unio the Land of C^«^z^7«, people of 
 by many ftrange lignes and wonderfull ?n{racles,l(riie\m\- 
 wrouo;ht by the outftretched hand of the Lord, famous !'''*^"^°^^>' 
 
 ~ < . , . brought 
 
 and dreadfull, and to be admired by all lucceeding forth of 
 peoples and generations, Deut. 4. 32, 33, 34. Aske now^gyp^- 
 from one fide of the Heaven unto the other, whether 
 there hath been fuch a thing as this, &c ? 
 185] And we may aske againe from one fide of the 
 Heaven unto the other whether the Lord hath now^j^ole^"^ 
 fo miraculoufiy redeemed and brought unto HimJelfeNduon 
 any Nation or people as he did this people of Ifrael."°^^" 
 
 Peace. The Lnglijh, Scotch, Dutch, &c. are apt to 
 make themfelves the parallels, as wonderfully come 
 forth of Popery, &c. 
 
 Truth. I. But firfi:, whole Nations are no Churches 
 under the Gofpel. 
 
 Secondly, bring ih^ Nations oi Europe profefling Popery not 
 Protejianiftne to the ballance of the SanBuary, and|°j.^^j^^-^' 
 ponder well whether the body, bulke, the generall or from as is 
 one hundreth part of fuch peoples be truly turned to '^"'^^^^^^^ 
 God from Popery. 
 
 Who knowes not how eafie it is to turne, and 
 turne, and turn againe whole Nations from one 
 Religion to another ? 
 
 Who knowes not that within the compalfe of one w°"'^^''- 
 poorejpan of 12 yeares revolution, all Efigland hathj" ^ ^^'^' 
 become from halfe Papiji, halfe Protejiant, to be Religion 
 
326 The Bloudy Tenent. 
 
 in 12 abfolate Protejlants \ from abfolute Protejiants^ to 
 compaffe abfolutc Paptjts ; from abfolute Papijis (changing as 
 in Eng- fadiions) to abfolute Protejlants ? 
 land. J ^-ji j^Qj. ^^y i^^g fome worthy witnelTes of Chriji 
 
 The Pope]-j^^g Uttered) that all Rn^land 2.x\A Europe muft againe 
 
 not unlike - , . , . ^ • 11 t-> 1 n i • 
 
 to recover lubmit their raire necks to the Popes yoake :' but this, 
 his Mon- I fay, many Scriptures concerning the deftrudtion of 
 
 over^ Eu- ^"^^ ^^^fi ^""^ ^^^ Whore looke that way : And I 
 rope be- addc, they that feele the pulfe of the people ferioully 
 fore his^ rnuft confelfe that a viBorious Sword, and a Spanijh 
 
 Inquijition will foone make millions face about as 
 
 they were in the Fore-Fathers times. 
 
 downfall. 
 
 CHAP. CXIII. 
 
 Peace. f~^ That the Steerjmen of the Nations might 
 V^ remember this. Bee wife and kiffe the 
 Sonne, left he goe on in this His dreadfull anger, and 
 dafli them in peeces here and eternally. 
 
 ' See Chap. xxix. pp. 136, x^l ,fupra, great & weighty confiderationy 
 where the fame thought is exprefl'ed. Henry Archer was a non-conformill 
 
 To this Cotton replied {Bloudy Tenent preacher in London, who fled to Hol- 
 
 Wajhed, p. 82,) "The Prophecie of land and was partor of the Englifh church 
 
 England^s Revolt againe to Popery, in Arnheim in connexion with Dr. 
 
 wanteth Scripture Light." To this Wil- Thomas Goodwin, the firll of the Five 
 
 Hams rejoins (Bloody Tenent yet more Diifenting Brethren to whom Williams's 
 
 Bloody, p. 119,) "He that loves ChriJl "Queries" was addrefled. He was a 
 
 Jefus in fincerity, cannot but long that Millenarian, and wrote a work entitled 
 
 ChriJl Jefus would fpeedily be pleafed " The Perfonal Reign of Chrift upon 
 
 with the breath of his mouth to confume Earth. In a Treatife wherein is fully & 
 
 that man of fin : But yet that worthy largelv laid open & proved, that Jefus 
 
 fervant of God (according to his con- Chrilt, together with his Saints, fhall 
 
 fcience) Mafter Archer, doth not barely vifibly poflels a monarchical! State and 
 
 propofe his (?/)//?/ff;7, but alfo his iS^rz/i/z/rc- Kingdom in the World, 1642." Brook, 
 
 grounds,\N\\\c)\ I believe, compared with Lives of the Puritans, ii: 455. 
 all former experiences, will feem to be of 
 
The Bloudy 'Tene?it. 327 
 
 Truth. I therefore thirdly adde, That only fuch ^ho are 
 as are Abrahams Seed, circumcifcd in Heart, A^*?'^^- "r°u^ Seed 
 borne ^ Ifrael (or wrajilers with God) are the Antitype of Ahra- 
 of the former Ifrael, thefe are only the holy Nation^^^' 
 ( I Pet. 2. ) wonderfully redeemed from the /Egypt of 
 this World (Titus 2. 14.) brought through the Red 
 Sea oi Baptijnie (i Cor. 10.) through the Wildernelfe 
 oi afflictions, and oi \\\t peoples [Deut. 8. [186] Ezek. 
 20.) into the Kingdome ot Heaven begun below, even 
 that Chrijiian Land of Promife, where flow the ever- 
 flowing Itreames and Rivers of Spirituall milke and 
 honey. 
 
 Fourthly, All this people univerfally (in typicall ^f^ V^f- 
 and ceremoniall refped:) were holy and cleane in this^^g] ^\\ 
 their J eparation 2.nd fer^ne/lration unto God, Exod. 19, holy in a 
 c. Hence, even in refpedt of their naturall birth in !^^'P! i 
 
 1 Til / / o / IT-' I holineiie. 
 
 that Land they were an holy Seed, and Ezra makes 
 it the matter of his great complaint, Ezra 9. 1,2. 
 The holy Seed have mingled themfelves. 
 
 But where is now that Nation or Country upon the 
 face of the Earth, thus cleane and holy unto God, 
 and bound to fo many ceremoniall cleanlings and 
 purgings r 
 
 Are not all the Nations of the Earth alike cleane 
 unto God, or rather alike uncleane, untill it pleafeth 
 the Father of ??tercies to call fome out to the Know- ^^' ^^" 
 ledge and Grace of his Sonne, making them to fee alike fmce 
 x.\\Q\v filthinejfe and ftrangenelfe from the Com?}io?iweale^'^^ com- 
 o^ Ifrael, and to wafli in the bloud of the Lambe of God. ";'"f °^ , 
 
 1 • 1 • - ^'rr at • Lord 
 
 This taking away the dirrerence between Nation jdus. 
 and Nation, Country and Country, is moft fully and 
 admirably declared in that great vifion of all forts of 
 
328 'The Bloudy Tenent. 
 
 living creatures prefented unto Peter, ABs i o. where- 
 by it pleafed the Lord to informe Peter of the abol- 
 ifliing of the difference between Jew and Gentile in 
 any holy or unholy, cleane or uncleane refpeft. 
 
 Fifthly, (not only to fpeake of all, but to feled: 
 one or two more) This people of Ifrael in that 
 The chil- ;^ationall State were a type of all the Children of 
 rael a fig- ^^^ ^^^ "^^ ^g^^ Under the profeffion of the Gofpell, 
 of the If- who are therefore called the Children oi Abraha??i, 
 TJofGod^"^ the Ifrael oi God, Gal. 3. & Gal. 6. A Kingly 
 on\y under Prlejlljood 2.nd Ijofy Nation ( I Pet. 2. 9.) in a cleare and 
 the Gof- manifeft Antitype to the former Ifrael, Exod. 19. 6. 
 ^^ ■ Hence Chrijlians now are figuratively in this refped: 
 
 called yewes, Rev. 3. where lies a cleare diftindlion 
 of the true and fdlfe Chriftian under the confedera- 
 tion of the true 2.nd fa If e Jew: Behold I will make 
 them of the Synagogue of Sat/jan that fay they are 
 Jewes and are not, but doe lie, Rev. 3. But fuch a 
 typicall refped: we finde not now upon any People, 
 Nation or Country of the whole World : But out of 
 all Nations, Tongues and Languages is God pleafed to 
 call fome and redeem them to Himfelfe [Rev. 5. 9.) 
 And hath made no difference betweene the lewes 
 and Gentiles, [187] Greekes and Scithians, Gal. 3. who 
 by Regeneration or fecond birth, become the Ifrael of 
 God, Gal. 6. the Temple of God, i Cor. 3. and the 
 true ferufaleni, Heb. i 2. 
 The peo- Laftly, all this whole Nation or people, as they 
 rael differ- were of onc typicall feed ol Abraham, & fealed with 
 ent from a fliamclull & painfull Ordinance of cutting off the 
 ^ ^/- fore-skin, w''' differenced them from all the World 
 
 world 'n 1 ^ , o ir - i 
 
 their figu-befide: So alfo were they bound to fuch and fuch 
 
The Bloudy Tenent. 329 
 
 fole?}imties o^ figurative worjhips. Amongft many ''^"^^ ^".'i 
 others I iliall end this palFage concerning the people ^]Y^°"'" 
 with a famous obfervation out of Numb. 9. 13. viz. fliips. 
 All that whole Nation was bound to celebrate and 
 keepe the Feaji of the Pajfeover in his feafon, or elfe 
 they were to be put to death. But doth God require 
 a whole Nation^ Country or Kingdome now thus to 
 celebrate i\\Q Jpirituall Paffeover, the Supper and Feaji 
 of the Lambe Chriji yejiis, at fuch a time once a 
 yeare, and that whofoever (liall not fo doe lliall bee 
 put to death ? What ho\-r\h\Q prophanatio?ts^ what grolTe 
 hypocrijies, yQ2i what wonderfull defolations (fooner or 
 later) muft needs follow upon fuch a courfe ? 
 
 Tis true, the people of Ifrael, brought into cove- Israel 
 nant with God in Abraham^ and fo fucceffively borne qJ^J^^j^" ^ 
 in Covenant with GW, might (in that ftate of amightwell 
 Nationall Church) folemnly covenant and fweare that!^"^.^^^^^"^ 
 whofoever would not feeke "Jehovah the God of Ifrael ^ Covenant 
 fliould be put to death, 2 Chron. 15. whether fmall and cere- 
 or great, whether man or woman. monia 
 
 ■oil • • / worihip 
 
 But may whole Nations or Kingdomes now (accord- which 
 ing to any one title expreft by Chrifi lefus to that °^^" ^^' 
 
 r \ 1-11 1 r r-r 1 1 tions can- 
 
 purpole) follow that patterne or IJrael and put tOnotimi- 
 death all, both men and women, great and fmall, thattate. 
 according to the rules of the Gofpel are not borne 
 againe, penitent, humble, heavenly, patient ? &c. 
 What a world of hypocrifie from hence is prad:ifed 
 by thoufands, that for feare will rtoope to give that 
 God their bodies in a forme, whom yet in truth their 
 hearts affedl not ? 
 
 Yea alfo what a world of prophanation of the holy rp^e hy- 
 Name and holy Ordinances of the Lord in proftitu- pocrifies, 
 42 
 
3 30 'T^he Bloudy Tenent. 
 
 prophana- ^ing the holy things of God (like the Vellels of the 
 flaughters Sandiuary, Da?i. 5.) to prophane, impenitent and unre- 
 which generate perfons ? 
 
 fuch imi- Laftly, what flaughters both of men and women 
 
 in the muft this necelTarily bring into the world, by the 
 
 Gofpell Infurredtions and Civill Warres about Religion and 
 
 pro uce. QQY\(c'iQn.CQ ? Yea what llaughters of the innocent and 
 
 faithful! witnelfes of Chrift Jefus, who choofe to bee 
 
 188] llaine all the day long for Chrift his fake, and 
 
 to fight for their Lord and Mafter Chrift, onely with. 
 
 fpirituall and Chriftian weapons ? 
 
 CHAP. CXIV. 
 
 Peace. TT feemes (deare Truth) a mighty Gulfe 
 X betweene that people and Nation, and the 
 Nations of the world then extant and ever fince. 
 
 Truth. As fure as the blefted fubftance to all thofe 
 fhadowes, Chriji lejus is come, fo unmatchable and 
 never to bee paralleld by any Nationall State was that 
 Ifrael in the Figure or Shadow. 
 
 And yet the Ifrael of God now, the Regenerate or 
 Newborne^ the circumcifed in Heart by Repentance 
 and Mortification^ who willingly fubmit unto the 
 Lord lejus as their onely King and Head, may fitly 
 parallel! and anfwer that Ifrael in the type, without 
 fuch danger of hypocrijie, of fuch horrible prophana- 
 tionSy and of firing the Civill State in fuch bloody 
 cotnbujiions, as all Ages have brought forth upon this 
 compelling a whole Nation or Ki?igdo?)ie to be the 
 antitype of Ifrael. 
 
The Bloudy Tenent. 331 
 
 Peace. Were this Light entertained, fome hopes T^^ ^'^" 
 would fhine forth for my returne and rejiaiiration. ^^^ Kings 
 
 Truth. I have yet to adde a third conJideration^r\^ Gov- 
 concerninir the Kmg;s and Governours of that Land Tr"°Vr^°^ 
 
 o <i Ilraelfrom 
 
 and people. al Kings & 
 
 They were to be (unlelTe in their captivities) ofGovernors 
 their Brethren^ members of the true Church of God^ worlcf 
 as appeares in the Hiftory of Mofes, the Elders of Firfl, they 
 Ifrael, and the lud^es and King's of Ifrael afterward. '^'^'"^,^^^ 
 
 rncmbcrs 
 
 But firft, who can deny but that there may be now of the 
 many lawfull Governours, Magijlrates and Kings in Church. 
 the Natio?is of the World, where is no true Church^\^^'^f^^ 
 
 1 alents 
 Ot IiJ'us Chriji? vouch fafed 
 
 Secondly, we know the many excellent ^///j- where- ^y ^^^ ^° 
 with it hath pleafed God to furnifli many, inablingej-ate^per- 
 them for publike fervice to their Countries both in Tons. 
 Peace and War (as all Ages and Experience telHlies) 
 on whofe foules hee hath not yet pleafed to (liine in 
 the face of lefus Chrijl : which Gifts and Talents 
 mufl: all lye buried in the Earth, unletTe fuch perfons 
 may lawfully be called and chofen to, and improved 
 in publike fervice, notwithftandinp; their different qj-^ Joanne 
 
 ■« ^ , . , . ^ contrary 
 
 contrary Conjcience and Worfhip. to all true 
 
 Thirdly, if none but true Chrijlians, members of P'^^X =*"d 
 Chriji lefus might be Civill Magijlrates, and pub- j^ J^Jj^f-^"'^^ 
 likely intrufted with civill affaires, [189] then none 
 but ?ne?nbers of Churches, Chrijlians (hould be HuJ- 
 bands of Wives, Fathers of Children, Majiers of Ser- 
 vants : But again ft this doBrine the whole creatio?i, 
 the whole World may juftly rife up in armes, as not 
 onely contrary to true Piety, but common Humanity 
 it felte. For if a Coinmonweale bee lawfull amongft 
 
332 The Bloudy Tenent. 
 
 men that have not heard of God nor Chriji^ certainly 
 their OJ/icers^ Minijiers, and Governours muft be law- 
 full alfo. 
 The Pa- Fourthly, it is notorioufly knowne to be the dan- 
 trine ot gerous doSirine profeft by fome Papijis^ that Princes 
 depofing degenerating from their Religion, and turning Here- 
 ^^8'^" tickes, are to be depofed, and their SuhieBs adlually 
 
 trates con- ,.^ , , ,- , . , ,. \\t\ • i i c-i • 
 
 fefled in diicharged rrom their obedience.' Which doctrine 
 
 effeft to all fuch muft necelfarily hold (however moft loath 
 
 by thT ^^ owne it) that hold the Magijirate Guardian of both 
 
 Proteft- Tables, and confequently fuch an one as is inabled to 
 
 ants. judge, yea and to demonftrate to all men the worjloip 
 
 of God: yea and being thus Governor and Head of 
 
 the Church he muft necelfarily be a part of it him- 
 
 felfe : which when by Herejie he falls from (though 
 
 it may be by Truth, mifcalled Herejie) he falls from 
 
 his calling of Magijiracy, and is utterly difabled from 
 
 his (pretended) guardianjhip and government of the 
 
 Church. 
 
 No civill Laftly, we may remember the practice of the Lord 
 
 ^^S'jtrate j^j. ^j^j^ \{yi, J'ollowers, Commanding and pradtiling 
 
 in Chriils obcdiencc to the Higher Powers, though we linde not 
 
 time. one Civill Magijirate a Chrijlian in all the jirji 
 
 ' The Oath of Allegiance required by fubjefls of their allegiance and obedience 
 
 James I. after the Gunpowder Plot of to his majelly, &c." Againil this Paul 
 
 courfe produced confiderable controverfy V. illued two Briefs. Cardinal Bellar- 
 
 refpedling its lawfulnefs. The oath de- min alfo wrote againil it on the Papal 
 
 clared " that the pope, neither of him- fide. For the Oath and the Briefs, with 
 
 felf, nor by any authority of the church an account of the controverfy, and the 
 
 or iee oi Ro?nc, or by any other means Declaration of the Galilean church in 
 
 with any other, hath any power or au- 1682 againil the Pope's Depofing Power, 
 
 thority to dcpole the King, or to dil'pofc iee Butler's Memoirs of Englijh Catholics, 
 
 of any of his majelly's kingdoms or xlvii-1. vol. 2, 184-223. 
 dominions ; or to difchargc any of his 
 
The Bloudy Tenent. 333 
 
 Churches. But contrarily the civill Magijirate at that 
 time was the bloody Becijl, made up (as Danie/ {etmes 
 to imply concerning the Romane State^ Dan. 7. 7.) 
 of the Lion, the Beare, and the Leopard^ Rev. 13. 2. 
 
 CHAP. CXV. 
 
 Peace.'Vyy thefe waights wee may try the waight ^^"^^ '^^- 
 jJ of that commonly received and not quef- ^\^q ^j-g^. 
 tioned opinion, viz. That the civill Ji ate and \\\q Jpirit- ments 
 w^//, the Church and Coinmonweale, they are likePJ^°^^jJf 
 Hippocrates twinnes, they are borne together, grow foundnefle 
 up together, laugh together, weepe together, licken Qj^ "^^.^^ 
 and die together. The 
 
 Truth. A witty, yet a moft dangerous FiBion of Church 
 the Father of Lies, who hardned in Rebellion ag^ainlP"'^ ^°"^' 
 
 / 1-11 'U ni""" 
 
 God, perlwades Gods people to drmke downe luch wealth are 
 deadly poifon, though he knowes the truth of thefe ^J^e Hypo 
 five particulars, which I rtiall reminde you oi. twins. 
 
 Firft, many flourifliing States in the World have Many 
 beene and are at this day, which heare not of /t'/i/j- 5°"'''^'"2 
 Chri/i, 2.nd therefore have not [190] the ^r^^wr^" and without 
 concurrence of a Church ot Chrijl with them. a true 
 
 Secondly, there have beene many thoufands ot j^^'J^'y'^ q*^- 
 Gods people, who in their perfonall eftate and life of Gods peo- 
 grace were awake to God, but in refped: of Church^^^j,^"^ 
 eftate they knew no other then a Church of dead a true 
 ftones, the Parifli Church; or though f'ome light be Church 
 of late come in through fome cranny, yet they feeke ^^^" 
 not after, or leaft of all are joyned to any true Church 
 of God, confifting of living and beleeving ftones. 
 
 So that by thefe New Englijh Minijiers principles. 
 
334 '^^^ Bloudy Tenent. 
 
 Yet fit forj^ot onelv is the doore of calling: to Mag-i/iracy fhut 
 
 civill fer- • o ci J y 
 
 vices. ' againft naturall and unregenerate men (though excel- 
 lently fitted for civill offices) but alfo againft the beft 
 and ableft fervants of God, except they be entred into 
 Church eftate ; fo that thoufands of Gods owne peo- 
 ple (excellently qualified) not knowing, or not entring 
 into fuch a Church eftate, fhall not be accounted fit 
 for civill fervices. 
 
 Thirdly, admit that a civill Magijirate be neither 
 a member of a true Church ot Chrijl (if any bee in 
 his doniinions) nor in his perfon feare God, yet may 
 he (pofftbly) give free perjnijjion without molejiatioriy 
 yea and fometimes incouragement and affiftance to 
 Gods peo- the fervice and Church of God. Thus wee finde 
 Z^tF^Alr^A ^^f'^ham permitted to build and fet up an Altar to 
 
 mitted and i r _ 
 
 favoured his God wherefoevcr hee came amongft the idola- 
 by Idola- trous Nations in the Land of Canaan. Thus Cyrus 
 proclaims liberty to all the people of God in his 
 Dominions, freely to goe up and build the Temple of 
 God at yerujalem, and Artaxerxes after him con- 
 firmed it. 
 
 Thus the Romane Kmperours and Governours under 
 him permitted the Church of Gocl[, \ the 'J ewes in the 
 Lord Chrijis time, their Temple and Worjhip, although 
 in Civill things they were fubjed: to the Romanes. 
 Chriils Fourthly, the Scriptures of Truth and the Records 
 
 churcl. of Time concurre in this, that the firft Churches of 
 gat^ ere Qfj^lj} "Jefus, the lights, patternes and prejidents to all 
 ernedwithfucceeding Ages, were gathered and governed with- 
 out the Qjjt ti-|e aid, alhftance, or countenance of any Civill 
 an arme Authoritie, from which they fuffered great perfecutions 
 of flefli. for the name of the Lordjejus profelfed amongft them. 
 
The Bloudy Tenent. 335 
 
 The Nations, Rulers, and K'mgs of the Earth tumul- 
 tuoully rage again ft the Lord and his Anointed, PJal. 
 1. 1.2. Yet verf. 6. it hath pleafed the Father to fet 
 the Lord "Jefus King upon his holy Hill of Zion. 
 191] Chriji "Jefus would not be pleafed to make ufe 
 of the Civill Magijirate to affilt him in his Spirituall 
 Kingdome : nor would he yet be daunted or difcour- 
 aged in his Servants by all their threats and terrours: 
 for Love is ftrong as death, and the coales thereof^^"^^^ 
 give a moft vehement /^wd", and are not quenched Spoufe 
 by all the waters and fiouds of mightieft oppofition, chaile and 
 Qajit. 8. " ToQ^x^ 
 
 Chrifts Church is like a chafte and loving wife, in jefus in 
 whofe heart is fixed \\qv Husbands love, who hath'hemidft 
 found the tendernelfe of his love towards her, and°j. ^-^^^^^^3 
 hath been made fruitfull by him, and therefore feekesfrom the 
 Ihe not \.\\Q f miles, nor feares i\\Q frownes of all the^"''^^' 
 Lmperoiirs in the World to bring her Qhriji unto her, 
 or keep him from her. 
 
 Laftly, we linde in the tyrannicall ufurpations of The 10 
 the Romijh Antichriji, the 10 homes (which fome oft°''"V 
 good note conceive to be the 10 Kingdomes, into& 17, 
 which the Romane Empire was quartred and divi- 
 ded) are exprelly faid Revel. 17. 13. to have one 
 minde to give their power and ftrength unto the 
 Beaji, yea [ver. 17.) their Kingdome unto the Beaji, 
 untill the Words of God (hall be fulfilled : whence it 
 followes, that all thofe Nations that are guilded over 
 with the name of Chriji, have under that fuask or 
 vizard (as fome Executioners and Tortnentors in the 
 Inquiftion ufe to torment) perfecuted the Lord Jefus 
 Chriji, either with a more open, grolfe and bloody, 
 or with a more fubtle, fecret and gentle violence. 
 
33^ T^he Bloudy Tenent. 
 
 The great Lgj- yg ^aft ouF cycs about, tumc over the Records, 
 of Perie- "^^^ examine the experience of paft and prefent Gen- 
 cution \xn-erations, and fee if all particular obfervations amount 
 ° not to this fumme, viz. that the great whore hath 
 
 committed fornication with the Kings of the Earth, 
 and made drunke thereof Nations with the cup of 
 the wine of her fornications : In which drunkennes 
 and whoredofue (as whores ufe to praftice) flie hath 
 robbed the Kings and Nations of their power and 
 ftrength, and [lefabel like) having procured the Kings 
 names 2j\^ feales, (lie drinks drunk. Revel, ij. with 
 N^h^h"^ the blood of Naboth, who (becaufe he dares not part 
 flaugh- with his rightfull inheritance in the land of Canaan, 
 tered. the blclfed land of promife and falvation in Chrijl) 
 as a Traitour to the civill State, and Blafphemer 
 againft God, (he (under the colour of a day oi humil- 
 iation in Prayer and Fajling) ftones to death. 
 
 192] CHAP. CXVI. 
 
 P^^f^.T^Eare Truth, how art thou hidden from the 
 M^ eyes of men, in thefe ?nyjleries ? how 
 (hould men weep abundantly with lohn, that the 
 Lambe may pleafe to open thefe blelfed feales unto 
 them ? 
 
 Truth. O that Men more prized their makers 
 feare ! then fliould they be more acquainted with 
 their Makers councells, for his Secret is with them 
 that feare him, PJal. 25. 
 
 I palTe on to a fecond Difference. 
 The mvf- The Ki?tgs of Ifrael and ludah were all folemnly 
 terie of annointed with oyle, PJdl. 39. 20. I have found David 
 
 2. Differ- 
 ence 
 
The Bloudy Tenent. 337 
 
 my Jervanty with my holy Oile have I annointed />/;;;. the anomt- 
 Whence the K'mgs oi IJrael and ludah were hon-Kf^g/of 
 oured with that myfticall and glorious Title of theHVaeiand 
 Anointed, or Chriji of the Lord, Lam. 4. 20. theJ""^^^- 
 Breath of our Nojirils, the Anointed of lehovah was 
 taken in their pits, &c. 
 
 Which anoynting and title, however[,] the Man of 
 Sinne, together with the Crowne and Diademe of 
 Spirituall Ifrael, the Church of God, he hath given 
 to fome of the Kings of the Earth, that fo he may 
 in lieu thereof difpofe of their Civill Crownes the 
 ealier : yet (liall we linde it an incommunicable 
 priviledge and prerogative of of the Saints and peo- 
 ple of God. 
 
 For as the Lordjefus himfelfe in x\\q Antitype w2iS 
 not annointed with materiall hui fpirituall qjIq, Pfal. 
 45. with the oyle of Gladnes, and Luke 4. 14. from 
 If a. 61. I . with the fpirit of God. The fpirit of the r^^ 
 Lord is upon me, the Lord hath annointed me to Name 
 preach good tidings, &c. So alfo all his members Chriilian 
 are annointed with the hoXy fpirit of God, 2 Cor. 1.°^ 
 21. & I John 2. 
 
 Hence is it that Chrijiians rejoyce in that name, 
 as carrying the very exprelfe title of the Anointed ot 
 the Lord; which moft fuperftitioully and facrileg- 
 ioully hath been applied only unto Kings. 
 
 Peace. O deare Truth, how doth the great Searcher A Sacri- 
 of all Hearts finde out the thefts of the Antichrijiian^^^^"^^ ^ 
 World ? how are men caried in the darke they know He of the 
 not whither? How is that heavenly charge. Touch Name 
 not mine Anointed, &c. (Pfal. 105.) common to all 
 Chrifians (or anointed with) Chrif their Head, by 
 
 43 
 
338 'The Bloudy Tenent. 
 
 way of Monopoly or priviledge appropriated to Kings 
 and Princes ? 
 
 Truth. It will not be here unfeafonable to call to 
 minde that [193] admirable Prophecie^ Ezek. 21. 26, 
 27. Thus faith Jehovah God, Remove the T)iade?n, 
 take away the Crowne, this fhall not be the fame, 
 'The exalt him that is low, and abafe him that is high ; I 
 Chrhis ° wi^^ overturne, overturne, overturne, untill he come 
 Kingly whofe right it is, and I will give it him. The mat- 
 power. |.gj. -g ^ Crown and Y)iade?n to be taken from an 
 UJurpers head, and fet upon the head of the right 
 Owner. 
 
 Peace. Doubtlelle this myftically intends the fpirit- 
 uall Crowne of the Lord Jefus, for thefe many hun- 
 dreth yeares fet upon the heads ot the Co?npetitours 
 and Corrivals of the Lord "Jefus, upon whofe glori- 
 ous head in his Mejfengers and Churches, the Crown 
 fhall be eftabliflied ; The anointing, the title, and the 
 crown and power muft returne to the Lord Jejus in 
 his Saints, unto whom alone belongs his power and 
 author it ie in Ecclejiajiicall or Spiritual I cafes. 
 
 CHAP. CXVII. 
 
 3. The Truth. ^ Therefore proceed to a third difference 
 Tr'"^f ° J A between thofe King's and Governours of 
 
 lirael and *-* , 
 
 Judah in- Ifracl and Judah, and all other Kings and Rulers of 
 vefted |;j-jg Earth. Looke upon the Adminiftrations of the 
 Spiritual! Kings of i/r^dV and Judah, and well weigh the Power 
 power, and Authoritie which thofe Kings o{ Ifrael and Judah 
 exercifed in Ecclejiajiicall and jpirituall caufes, and 
 upon a due fearch we fliall not hnd the fame Scepter 
 
The Bloudy Tenent. 339 
 
 of Spirituall poivcr in the hand of Civill Authorities 
 which was fetled in the hands of the Kings of Ifrael 
 and Judah. 
 
 David appointed the Orders of the Prie/is & Sijig- 
 ers, he brought the Arke to yerufaleni, he prepared 
 for the building of the Temple, the patterjie whereof 
 he delivered to Sa/o?non: yet David herein could not 
 be a type of the Ki?igs and Rulers of the Earth, but 
 of the Kifig of Heaven, Chriji lejus : for, 
 
 Firft, David, as he was a King, fo was he alfo a 
 Prophet, ABs 2. 30, and therefore a type (as Mofes 
 alfo was, of that great Prophet the Son of God. And 
 they that plead for Davids Kingly power, muft alfo 
 by the fame rule plead for his Propheticall, by which 
 he fwayed the Scepter of Ifrael in Church affaires. 
 
 Secondly, it is exprelly faid, i Cron. 28. 11. 12. 13. David im- 
 verfes, that the patterne which David gave to *S'^/o- infpired ' 
 fnon (concerning the matter of the Te?nple and JVor-hy the 
 pip of God, he had it by the Spirit, which was no^P^^'^°^ 
 other but a figure of the immediate infpiration of the his o'rder- 
 fpirit of God, unto the Lord lefus the true Spirituall Ji^g "^ 
 King oi Ifrael, John. i. | 194] 49, Rabbi, thou art thCj^^^^g^g 
 Son of God; Rabbi, thou art the King oi Ifrael. 
 
 Againe, What Civill Magijirate may now a6l as Salomons 
 Salomon (a type of ChriJl) doth ad:, i King. 2. 26. ^1 ''^- Xl\^^lr 
 Salomon thruft out Abiathar from being Prieji unto j^i Kings 2. 
 lehovah. 26. 27.) 
 
 Peace. Some object that Abiathar was a man of ' '^^ ^ ' 
 death, ver, 26. worthy to die, as having followed 
 Adonijah ; and therefore Salojnon executed no more 
 then Civill ju/iice upon him. c 1 
 
 '^ J r _ , , _ balomon 
 
 Truth. Salomon remits the Civill punifliment, andhisputting 
 
34° The Bloudy Tenent. 
 
 Abiathar inflicts upon him a fpirituall, but by what rights but 
 Priert- ^s ^^ was 7^/;?^ of the Church, a figure of Chriji ? 
 hood, ex- Abiathar his Life is fpared with refped: to his 
 amined. former good fervice in following after David \ but 
 yet he is turned out from the Priefthood. 
 
 But now put the cafe : fuppofe that any of the 
 
 A caie put Officers of the New-England Churches fhould prove 
 
 cafion°of ^alfe to the State, and be difcovered joyning with a 
 
 Abiathars French Monjieur, or Spa?iijh Don, (thirfting after con- 
 
 ^^'^^' queji and doininion) to further their invajions of that 
 
 Countrey ; yet for fome former faithfull fervice to 
 
 the State, he fhould not be adjudged to Civill pun- 
 
 ilhment : I aske now, might their Governours or 
 
 their Generall Court (their Parliament) depofe fuch 
 
 a man, a Pajiour, Teacher, or Elder, from his holy 
 
 Calling or office in Gods Houfe ? 
 
 Another Or fuppofe in a partiall and corrupt State, a Mem- 
 
 ^^ ^' ber or O^cer of a Church fhould efcape with his life 
 
 upon the commiffion of murther, ought not a Church 
 
 of Chriji upon repentance to receive him ? I fuppofe 
 
 it will not be faid that he ought to execute himfelfe; 
 
 or that the Church may ufe a Civill 'J word againft 
 
 him. In thefe cafes may fuch perfons (fpar'd in civill 
 
 punifliments for fome reafon of, or by partialitie of 
 
 State) be puniffied fpiritually by the Civill Magijlrate, 
 
 as Abiathar was ? Let the very Enemies of Zion be 
 
 Judges. 
 
 Secondly, If Salomon in thrufting out of Abiathar 
 was a patterne and prejident unto all Civill Magijirates, 
 why not alfo in putting Zadok in his roome, ver. 35. 
 But againft this the Pope, the Bijhops, the Presbyte- 
 rians, and the Independents will all cry out againft 
 
The Bloudy Tcnent. 341 
 
 fuch a pra6lice in their feverall refpe6live claimes and 
 challenges for their Minijiries. 
 
 We find the Libertie of ihtfiibjeBs of Chriji in theT^^^''^^''- 
 choice of an [195] Apojlle^ AB. i. of a Y^eacon^ AB.qy^^x'^i. 
 6. of Elde?-s, AB. 14. and guided by the aj/ijla?ice Oxurchcs 
 either of the Apojlles or Evangelijis^ i Twi. i . T/V. i . '" ^!^^^ 
 without the leafl: influence of any r/W// A/ ^z^^/r^^/f, their offi- 
 which Ihevves the beauty of their liberty. ^ers. 
 
 The Paj-liaments oi England have by right freeAcivill 
 choice of their Speaker^ yet fome Princes have thus'"^"^""^^ 
 tarre beene gratified as to nominate, yea and impHc- to"fh"°"^ 
 itely to commend a Speaker to them.' Wije ?nen have Saints lib- 
 feene the evill confequences of thofe influences (though '^''^'^^" 
 but in civill things) how much farre greater and 
 ftronger are thofe fnares, when the golden Keyes of 
 the Sonne of God are deUvered into the hands of civill 
 Authority ? 
 
 Peace. You know the noife raifed concerning thofe 
 famous aBs of AJa, Hezekiah, lehojdphat, lojiah. 
 What thinke you of the Faft proclaimed by lehoja- 
 phat ? 2. Chron. 20. 3. 
 
 Truth. I finde it to be the duty of Kings and all 
 in authority^ to incourage Chrijis Mejfengers of Truth 
 proclaiming Repentance^ &c. 
 
 But under the Gojpel to enforce all naturall and 
 unregenerate people to aBs of worjlnp, what prelident 
 hath Chriji lejus given us ? 
 
 Firft, tis true lehojaphat proclaimed a Fajl^ (^^. Jehoik- 
 
 ' "As foon as his majefty [Charles I.] been by the defignation of the King.)" 
 
 had relolved upon the calling of a Par- Clarendon, Hijlory of Rebellion, vi: 281, 
 
 liament, he confidered of a fit fpcaker App. D. 
 (the eleftion of whom in all times had 
 
342 The Bloudy Tenent. 
 
 phats faft i^m ^^g }^g j^Qj- jj^ matters fpirituall 2. type oi Chrift. 
 
 examined. , 7-^. r t r 1 '^ 
 
 the true King or IJrael f 
 
 Secondly, lehojaphat calls the members of the true 
 Church to Church fervice and worjhip of Go<^. 
 If civill gut conlider, if civill Powers now may judge of 
 
 m?yTn- ^""^ determine the actions of worjhip proper to the 
 joyne the Saints ; If they may appoint the time of the Churches 
 "ii"^Vh "^orjhip, Fafting and Prayer, &c. why may they not 
 cheswor- ^s wel forbid thofe times which a Church oi Chriji 
 fhip, they fliall make choice of, feeing it is a branch of the fame 
 forbid her-^^^^ ^^ forbid what liketh not, as well as to injoyne 
 times. what pleafeth ? 
 
 And if in thofe moft folemne duties and exercijes, 
 why not alfo in other ordinary meetijigs and worjhips? 
 And if fo, where is the power of the Lord lefus 
 bequeathed to his Mi?iijlers and Churches^ of which 
 the power of thofe Kings was but a (hadow 1 
 
 CHAP. CXVIII. 
 
 Peace/ | ^He liberty of the SubjeB(o\xv\diS moft fweet, 
 
 A London and Oxford both profelfe to iight 
 
 for it : How much infinitlv more fweet is that true 
 
 foule liberty according to Chrijl lefus ? 
 
 God will I know you would not take from Cccfcir ought, 
 
 "o^^^^°"g although it were [196] to give to God: And what is 
 
 Cjefar' Gods and hh peoples I wifli that Cafar may not take. 
 
 fhould not Yet for the fatisfad:ion of fome, be pleafed to glance 
 
 ^'^"j"^ upon lofiah his famous ABs in the Church of God 
 
 concerning the worjlnp of God, the Priejis, Levttes^ 
 
 and their Services, compelling the people to keepe 
 
 the Pajfeover, making himfelfe a covenant before the 
 
'The Bloudy Tenent. 343 
 
 Lord, and compelling all that were found in leruj'a- 
 lem and Benjamin to ftand to it. 
 
 Truth. To thele famous pra6lices of \oJiah I (hall 
 parallell the practices of Englands Kings : and firft 
 lie jiire^ a word or two of their right : then de faBo^ 
 difculfe what hath been done. 
 
 Firft, de jure : \oJiah was a precious branch of that ^^^ ^^^' , 
 Royall Root King David, who was im mediately j^fjjj^ g^- 
 defigned by God : and when the golden linkesof theamined. 
 Royall chaine broke in the ufurpations of the Romane 
 Conquerour, it pleafed the moft wife God to fend a 
 Sonne of David, a Sonne of God, to beginne againe 
 that Royall Line, to fit upon the Throne of his Father 
 David, Luc. i. 32. ABs 2. 30. 
 
 It is not fo with the Gentile Princes, Rulers andMagiftra- 
 Magiftrates, (whether Monarchical!, Arijhcraticall,'^^^^^^^^ 
 or Democraticall) who (though government in generall God, the 
 be from God, yet) receive their callings, power andP^''"'^^^^'' 
 authority, (both Kings and Parliamejits) mediately f°™ ^^e 
 from the people. people. 
 
 Secondly, \oJiah and thofe Kings were Kings and 
 Governours over the then true and onely Church of 
 God National!, brought into the Cove?iant of God in 
 Abraham, and fo downward : and they might well 
 be forced to ftand to that Covenant into which with 
 fuch immediate fignes and miracles they had beene 
 brought. 
 
 But what Commiffion from Chriji lefus had Henry ^^^^^^^°'^- 
 the eight, Edward the 6. or any [\oJiah like) to force a Nation- 
 the many hundred thoufands of Englijlj men and all Cove- 
 women, without fuch immediate liQ-nes and ?uiracles^^^^^, ^ 
 that Ifrael had to enter into an holy and Ipn-ituall tions. 
 
344 "^^^ Bloudy Tenent. 
 
 fignes, and Covenant with the invifible God, the Father of Spirits, 
 buTfo n^ot ^^ upon paine of death (as in \ofiahs time) io Ji and to 
 England, that which they never made, nor before Evangelicall 
 
 Hepentance are poffibly capable of. 
 
 Henry 8. Now fecondly de fa5io, let it be well remembred 
 
 J^^ f^''^^ concerning the Kings of England profeffing Refor- 
 
 governour niatiou. The foundation of all was laid in Henry the 
 
 of the 8. The Pope chalengeth to be the Vicar oi Chriji 
 
 EnTand° ^^^ here upon earth, to have power of reforming 
 
 the Church, redreffing abufes, &c. Henry 8. falls out 
 
 with the Pope, and chalengeth [197] that very power 
 
 to himfelf of which he had defpoiled the Pope, as 
 
 appeares by that AB oi Parliament eftablifhing Henry 
 
 8. the fupreme Head a.nd Governour in all cafes Eccle- 
 
 liafticall,' &c. It pleafed the moft High God to plague 
 
 the Pope by Henry the 8. his means: but neither 
 
 Pope nor King can ever prove fuch power from Chriji 
 
 derived to either of them. 
 
 The won- Secondly, (as before intimated) let us view the 
 
 fomin s Workes and ABs of Englands imitation of \oJiahs 
 
 and re- practice. Henry the 7. leaves England under the 
 
 ' " Be it enafted by authority of this tire from the defignation. Yet it an- 
 
 prefent Parliament, that the King our fwered a purpofe in marking the nature 
 
 Sovereign Lord, his heirs and fucceilors, of the revolution, and the emphafis of 
 
 Kings of this realm, fhall be taken, ac- the name carried home the change into 
 
 cepted and reputed the only fupreme the mind of the country. It was the 
 
 Head in earth of the Church of England, epitome of all the meafures which had 
 
 &c." been pafTed againll the encroachments of 
 
 The Aft of Supremacy is quoted in the fpiritual powers within and without 
 
 full by Froude, Hijl. of England, ii : 324, the realm ; it was at once the fymbol of 
 
 who adds : " Confiderable farcafm has the independence of England, and the 
 
 been levelled at the affumption by Henry declaration that thenceforth the civil 
 
 of his title ; and on the accefTion of magiilrate was fupreme within the Eng- 
 
 Elizabcth, the crown, while reclaiming lidi dominions over church as well as 
 
 the authority, thought it prudent to re- ftate." 
 
^he Bloudy Tenent. 345 
 
 llavifli bondage of the Popes yoake. Henry the 8.^°''"^'"g^ 
 reformes all England X.o a new fafhion, halfe P^pijK \onhy^' 
 halfe Protejiant. King Edward the 6. turnes about Englands 
 the Wheele of the State, and vvorkes the whole Land^'"^^* 
 to abfolute ProteJia?iifme. Queene Mary lucceeding 
 to the Helme, fteeres a dired: contrary courfe, breakes 
 in peeces all that Edward wrought, and brings forth 
 an old edition of Englands Reformation all Popijh. 
 Mary not living out halfe her dayes (as the Prophet Kings 
 fpeakes of bloudy perfons) Elizabeth (like I?///'/^) ""ttifphnt 
 advanced from the Prifon to i\\Q Palace, and from and often 
 the irons to the Crow?ie, ilie pluckes up all her lifter P'"':'^."P 
 Maries plants, and founds a Trumpet all Protejiant. ^ ^^ ° 
 
 What fober man ftands not amazed at thefe Revo- 
 lutions f and yet like Mother like Daughter : and 
 how zealous are we their off-fpring for another 
 imprejjion and better edition of a Nationall Canaan (in 
 imitation of \udah and lojiah) which if attained, who 
 knowes how foone fucceeding Kings or Parliaments 
 will quite pull downe and abrogate ?' 
 
 Thirdly, in all iheie formings and reformings, aANation- 
 Nationall Church of naturall unregenerate men was ^^' ^^^^f'^^ 
 
 -. ever 111 n — 
 
 (like wax) the fubje6t matter of all thefe formes andjea to 
 changes, whether Popijh or Protejiant : concerning turne and 
 which Nationall State the time is yet to come when^^^^^™^' 
 ever the Lord Jefus hath given a word of injlitution 
 and appointment. 
 
 ' The Wertminfter Afl'embly was then 1644-6, was already in preparation while 
 in ieilion. The Solemn League and The Bloudy Tenent was going to prefs. 
 Covenant was fubfcribed Sept. 25, 1643, the committee having it in charge being 
 not long after Williams's arrival in Eng- appointed Odt. 17, 1643. Neal, Hifi. of 
 land. The Dircdory of Public Wor- Puritans, i: 495. Events foon juftified 
 fliip which was ellablifhed by an ordi- the author's anticipations of its fliort con- 
 nance of Parliament, dated January 3, tinuance, and of another revolution. 
 44 
 
346 'T^he Bloudy Tenent. 
 
 CHAP. CXIX. 
 
 A woman Peace.^\TOM bring to minde (deare Truth) a plea of 
 
 head of the ^ fome wifer Papijis for the Popes fupremacy^ 
 
 Church, viz. that it was no fuch exorbitant or unheard of 
 
 power 2.v\di jurifdi^ion which the Pope chalenged, but 
 
 the very fame which a Woman, Queene Elizabeth her 
 
 felfe chalenged, ftiling her PapiJJa, ox floe Pope : with- 
 
 all pleading that in point of Reafon it was far more 
 
 fuitable that the Lord Jefus [198] delegate his power 
 
 rather to a Clergie man then a Lay man, as Henry the 
 
 8. or a woman, as his daughter Elizabeth. 
 
 The Pa- Truth. I beleeve that neither one nor t'other hit 
 
 piibneer- ^j^^ white,' vet I beleeve the Papifts arrowes fall the 
 
 er to the , J , , , \ ^ 
 
 Truth con neareft to it in this particular, viz. That the govern- 
 cerning ment of the Church of Chriji fhould rather belong to 
 ernment ^^^^ ^^ profelfe a Minijiry or Office Spirituall, then 
 of the to fuch as are meerly Temporall and Civill. 
 Church gQ ^j^^^ jj^ conclulion, the whole controverjie con- 
 
 Protef- cerning the government of Chrijis Kingdo?ne or Church, 
 tants. will be found to lye between the true and falfe Min- 
 ijiry, both chalenging the true conuniffion, power and 
 keyes from ChrijL 
 The Peace. This all glorious diadem of the Kingly power 
 
 pow^r^of ^^ ^^ Lord 'Jefus hath beene the eye-fore of the 
 the Lord World, and that which the Kings and Rulers of the 
 w^"^ nT' ^^^^^ have alwayes lift up their hands unto. 
 Kings and The firft report of a new King of the "J ewes puts 
 Rulers Herod 2indi 2i\\ J eruf ale fn into frights ; and the power 
 
 ' The centre of the hutt in archery " 'Twas I won the wager, though you 
 
 was formerly painted white. hit the white." Shakefpeare, Taming of 
 
 the Shrew, v. 5. 
 
The Bloudy Tenent. 347 
 
 of this moft o-lorious King- o^ King's over the SoiiIcs'^J^^'^\\ 
 
 1 ^ /— r .U • /• A World. 
 
 and Conjciences or men, or over their //i;^j- and wor- 
 Jhips, is ftill the white that all the Princes of this 
 World (hoot at, and are enraged at the tidings of the 
 true Heire the Lord Jefus in his fervants. 
 
 Truth. You well minde (deare Peace) a twofold A twofold 
 exaltation of the Lord Jefus, one in the Soules and*^^.^'^j|"°" 
 Spirits of men, and fo he is exalted by all that truly 
 love him, though yet remaining in Babels captivity, 
 and before they hearken to the voyce of the Lord, 
 Come forth of Babel my people. 
 
 A fecond exaltation of Chrijl Jefus upon the Throne 
 of David his Father in his Church and Congregation, 
 which is his Spirituall Kingdome here below. 
 
 I confelTe there is a tumultuous r^^^' at his <?«/r^;z<:f The world 
 into his Throne in the Soule and Conjciences of any of'^o'^meth 
 his chofen ; but againft his fecond exaltation in his^ 
 true Kingly power and government, either Monarchi- 
 call in himfelf, or Minijleriall in the hands of his 
 Minijiers and Churches, are muftred up and fliall be 
 in the battels of Chrijl yet to h& fought, all the powers 
 of the gates of Earth and Hell. 
 
 But I (hall mention one difference more between A fourth 
 the Kings of IJrael 2.nd Judah, and all other Ki?igs'-^^'^^'^^^^?- 
 and Rulers of the Gentiles. iiVael 
 
 Thofe Kings as Ki?igs of Ifrael were all inverted types. 
 with a typicall 2.nd figurative refpe6t, with which now 
 no Civill power in the World can be inverted. 
 199] They wore a double Crowne, Firrt, Civill :ThGy 
 Secondly, Spirituall, in which refpe6t they typed outj^^°J|^j^ 
 the Spirituall King of IJrael, Chri/l fejus. Crown. 
 
 When I fay they were types, I make them not in 
 
348 T^he Bloudy Tenent. 
 
 all refped: fo to be, but as Kings and Governours over 
 the Church and Kingdome of God^ therein types. 
 'T^p Hence all thofe Saviours and Deliverers^ which it 
 
 of the pleafed God to ftirre up extraordinarily to his people, 
 Jewes, Gideon, Baruc, Sampfon, &c. in that refpedt of their 
 figures being Saviours, 'Judges, and Deliverers of Gods peo- 
 Saviour pie, fo Were they types of lejus Chrijl, either Mon- 
 of the archically ruling by himfelf immediately, or Minif- 
 terially by fuch whom he pleafeth to fend to vindi- 
 cate the liberties and inheritances of his people. 
 
 World. 
 
 CHAP. CXX. 
 
 Peace.TT muft needs be confeft that fince the Kings 
 X of Ifrael were ceremonially anointed with 
 Oile : and 
 
 Secondly, in that they fat upon the Throne of 
 David (which is expreflely applied to Chrijl lefus, 
 Luc. I. 32. ylBs 2. 30. lohn i. 49.) their Crownes 
 were figurative and ceremoniall : but fome here quef- 
 tion whether or no they were not types of civill 
 Powers and Rulers now, when Kings and ^eens 
 fliall be nurling Fathers and nurfing Mothers, &c. 
 The Men- Truth. For anfwer unto fuch, let them firft remem- 
 ^^^^M-^^ ber that the difpute lyes not concerning the Mon- 
 ifteriall archicall power of the Lord lejus, the power of 
 power of making Lawes, and making Ordinances to his Saints 
 " • and Subjed:s : But concerning a deputed and Minif- 
 teriall power, and this diftindlion the very Pope him- 
 felf acknowledgeth. 
 Q^^^^ There are three great Competitours for this depu- 
 Competi- ted or Minifleriall power of the Lord lejus. 
 
The Bloudy T^enent. 349 
 
 Firft, the Arch-vicar or Nathan, the pretended ^°"''!fo'" 
 Vicar of Qhriji on Earth, who fits as God over the iaeriall"" 
 Te?fiple oi God, exalting himfelfe not only above all power of 
 that is called God, but over the Joules and ^onfciences^^^^- 
 of all his vajfalls, yea over the Spirit oi Chriji, over great pre- 
 the holy Scriptures, yea and God himfelfe, Dan. g.tfndersfor 
 
 1 ^^ -r^ -^ 1 -1 rr/ r theMinil- 
 
 & I I chap. & Rev. 15. together with 2 IheJ. 2. ^gj-jaij 
 
 This pretender although he profelfeth to claime power of 
 but the Minifteriall power of Chrift, to declare his ^||'J^^-_^j^^ 
 Ordinances, to preach, baptife, [200] ordaine Min- upon the 
 ifters, and yet doth he upon the point challenge the point chal 
 Monarchicall or abfolute power alfo, being full of^^^Jj.|,^j^_ 
 felfe exalting and blafpheming, Da?i. 7. 25. & 1 1. icall alfo. 
 36. Rev. 13. 6. fpeaking blafphemies againft the God 
 of Heaven, thinking to change times and Lawes : 
 but he is the fonne of perdition arifing out of the 
 bottomlelfe pit, and comes to deftrudion. Revel. 17. 
 for fo hath the Lord Jefus decreed to confume him 
 by the breath of his mouth, 2 The/. 2. 
 
 The fecond great Competitour to this Crowne of The fec- 
 the Lord Jefus is the Civill Magiftrate, whether °;:^^^/;^^^^ 
 Emperours, Kings, or other inferiour Officers ot the Civill 
 State who are made to beleeve by the falfe Prophets Magiilrate 
 of the World that they are the Antitypes of the Kings 
 of Ifrael and Judah, and weare the Crowne of Chrift. 
 
 Under the wing of the Civill Magiftrate doe three 3 Great 
 great factions fhelter themfelves, and mutually oppofe |^^/^|°"^ 
 each other, llriving as for life, who ihall fit downcingan 
 under the fhadow of that Arme of Flefh. Arme of 
 
 Firft, the Prelacie, who (though fome extravagants ^ ' 
 of late have inclined to wave the King, and to creepe preiade. 
 under the wings of the Pope, yet) fo far depends upon 
 
35° T^he Bloudy Tenent. 
 
 the King^ that it is juftly faid they are the Kings 
 
 Bijhops. 
 2- The Secondly, the Prejhyterie, who (though in truth 
 
 j.je^^ ^ ^' they afcribe not fo much to the civill Magijirate as 
 
 fome too groffely do, yet they) give fo much to the 
 The Yo^^^ civill Magijirate as to make him abfolutely the Head 
 and Pref- q£- ^j^^ Church : For, if thev make him the Reformer 
 
 bytene •' 
 
 make ufe of the Church, the Supprelfour of Schifmaticks and 
 of the Hereticks, the Prote6tour and defendour of the 
 Magiftrate Church, &c. what is this in true plain Englifli but 
 but as of to make him the Judge of the true and falfe Church, 
 an jixecu- Judge of what is truth, and what errour ; who is 
 
 tioner. . . 
 
 Schifmaticall, who Hereticall, unlelfe they make him 
 only an Rxecutioner^ as the Pope doth in his punifh- 
 ing of Hereticks ? 
 
 I doubt not but the Ariftocraticall government of 
 
 Presbyterians may well fubfift in a Monarchie (not 
 
 only regulated but alfo tyrannicall) yet doth it more 
 
 naturally delight in the element of an Ariftocraticall 
 
 government of State, and fo may properly be faid to 
 
 be (as the Prelates, the Kings fo thefe) the States 
 
 Bifliops. 
 
 3. Inde- The third, though not fo great, yet growing fac- 
 
 pendents. tion is that (fo Called) Independent : I prejudice not 
 
 the perfonall worth of any of the three forts : This 
 
 The Inde- latter (as I beleeve this Difcourfe hath [201J mani- 
 
 pendents: fefj-g^j) jumpes with the Prelates, and (thouf^h not 
 
 who come r\\ \ • • i i i 
 
 neerefl to more fully, yet) more explicitely then the Presbyte- 
 
 the Bilh- rians caft down the Crowne of the Lord Jejus at the 
 
 °^^* feet of the Civill Magijirate : And although they 
 
 pretend to receive their Minijirie from the choice of 
 
 2 or 3 private perjons in Church- covenant, yet would 
 
'The Bloudy Tenent. 
 
 351 
 
 they faine perfwade the Mother Old England lo imi- 
 tate her Daughter New England's pradiice, viz. to 
 keep out the Presbyterians, and only to embrace 
 themfelves, both as the States and the Peoples BiHiops.' 
 
 The third competition for this Crown and power ofThe third 
 the Lord Jefus is of thofe that feparate both from Ji°n^^of" 
 one and t'other, yet divided alfo amongft themfelves thole that 
 into many feverall profe/Jions. 
 
 ' This pifture of the religious parties 
 of that time is fomevvhat more unfavora- 
 ble to the Independents than the judg- 
 ment which hirtory has paffed upon 
 them. Williams judged them from his 
 own advanced point of view, and per- 
 haps jullly, as holding eflentially the 
 fame view of the power of the civil mag- 
 illrate with the Prefbyterians, and only 
 competing with them for the pofl'eflion 
 of that power. The open connexion 
 between them and the perfons in New 
 England who had fent him into exile, 
 and whofe views he knew fo well, might 
 have led him to think that there was lit- 
 tle to choofe between the two. His 
 judgment he evidently refts on thofe 
 views of the New England miniflers 
 which he is here controverting, — "as I 
 believe this difcourfe hath manifefted." 
 The Prefbyterians in their diicuffion 
 with the Independents in the Wellmin- 
 fter Alfembly, while trying to fettle lome 
 fcheme of accommodation for tender 
 confciences, fay in the paper prefcnted 
 December 25, 1645, "As for fuch a tol- 
 eration as our brethren dcfire, we appre- 
 hend it will open a door to all fefts ; and 
 though the Independents, now plead for 
 it, their brethren in New England do not 
 allow it." Neal, Hijl. of Puritans, ii: 17. 
 But it is evident from their language 
 that the Prefbyterians underftood, or at 
 
 leparate. 
 
 leall wifhed to make it appear, that the 
 Independents were feeking for a tolera- 
 tion which would cover more than them- 
 felves. " They plead for an accommo- 
 dation to other feds as well as to them- 
 felves," faid Robert Bayl'ie, defcribing 
 the difcuffion with the Independents in 
 the Committee for Accommodation. 
 Letters, ii: 172. They at leail were 
 bitter enough againft any fort of indul- 
 gence. The Scottifh Parliament wrote 
 (Feb. 3, 1645-6) to Weilminller that 
 " it was perfuaded That the Piety and 
 Wifdom of the Honourable Houfes will 
 never admit Toleration of any Se<fl:s or 
 Schifms contrary to our Solemn and 
 Sacred Covenant." Rufhworth, Hiftori- 
 cal ColleSlions, vi : 234. Edmund Ca- 
 lamy faid to Parliament, in a fermon in 
 1644, "If you do not labor according to 
 your duty and power to fupprefs the 
 errors thereby that are fpread in the 
 Kingdom, all thofe errors are your 
 errors, and thofe herefies are your here- 
 fies. You are the'Anabaptiils, you are 
 the Antinomians, and 'tis you that hold 
 that all religions are to be tolerated." 
 Crofby, Hiji. of Baptijls, i: 176. 
 
 Baylie hated the Independents with 
 all the vigor of a good hater, but it was 
 becaule he hated their doctrines. In the 
 preface to a Sermon before the Houfe of 
 Lords in 1645, he fays: "It is more, at 
 
352 "The Bloudy Tenent. 
 
 Of thefe, they that goe furtheft, profefTe they muft 
 
 yet come neerer to the wayes of the Son of God : 
 
 And doubtlelTe, fo farre as they have gone, they bid 
 
 the moji^ and make xho. faireji plea for the puritie and 
 
 power of Chriji J ejus, let the reft of the Inhabitants 
 
 of the World be Judges. 
 
 Their Le|- 2\\ the former well be viewed in their exter- 
 
 formitie to "^1^ State, pomp, riches, conformitie to the World, 
 
 Chrift. &:c. And on the other fide, let the latter be con- 
 
 lidered, in their more through departure from Jinne 
 
 2indi Jinfull JVorJhip, their condefcending (generally) 
 
 to the loweft and meaneft content?nents of this life, 
 
 Ju I, their expoling: of themfelves for Chri/i to greater fuf- 
 
 Churches , . i i • i r • r^- •^^ r i a-" 
 
 of the Septerings, and their denring no Civill fword nor Arme 
 eration gf Flefh, but the two-edged fword of Gods Spirit to 
 Human^ ^^7 ^^^ ^^^ matter by : and then let the Inhabitants 
 tie and of the World judge, which come neereft to the doc- 
 Subjedls trine, holines, povertie, patience and practice of the 
 not to be Lord Jefus Chrift ; and whether or no thefe later 
 opprefled, deferve not fo much of Humanitie, and the Subjects 
 le'aft)^per- Libertie, as (not offending the Civill State) in the 
 mitted. freedome of their Soules, to enjoy the common aire 
 to breath in. 
 
 leaft not lefs, unlawful for a Chriftian pendency wherein many religious fouls 
 
 State to give any liberty or toleration to for the time do wander, is the chief 
 
 errors, than to fet up, in every city or hand that opened at firft, and keepeth 
 
 parilh of their dominions, bordels for open to this day, the door to all the 
 
 uncleannefs, ftages for plays and liils for other errors that plague us." Quoted by 
 
 duels. That fo much extolled Inde- Palfrey, HijL of New England, ii: 89, 
 
'The Bloudy Tenent. 353 
 
 CHAP. CXX.' 
 
 P^^r^. T^ Eare Truths you have (liewne me a little 
 \J draught of Zions Ibrrowes, her children 
 tearing out their mothers bowels : O when will Hee 
 that iVablilheth, comforteth, and builds up Zion, 
 looke downe from Heaven, and have mercy on her ? 
 &c. 
 
 Truth. The Villon yet doth tarry (faith Habacuk) 
 but will moll [202] furely come: and therefore the 
 patient and believing mull wait for it. 
 
 But to your laft Propolition, whether the Kings of 7 Reafons 
 Ifrael and Judah were not types of Civill Magiftrates ? [^j^g^^'^jf^ 
 now I fuppofe by what hath been already fpoken, Kings of 
 thefe things will be evident. ^^''^^l a"^ 
 
 Firll, that thole former types of the Land, of the^^Q^^g^g"' 
 People, of their Worjhips, were types ^nid figures of a any other 
 fpirituall Land, fpirituall People, 2iX\di Jpirituall Wor- '°^^\{'f^' 
 jhip under Chrijt. Therefore confequently, their titype. 
 Sai' tours, Kedeemers, Deliverers, Judges, Kings, mull Civill 
 alfo have th^ir fpirituall Antitypes, and lb confequently f^ \jres ^" 
 not civill hwi fpirituall Gover?iours and Rulers; left mull needs 
 the very ejjhitial nature of Types, Figures and Shad- '^^ f^"^^^^*"" 
 owes be overthrowue. ituall An- 
 
 Secondly, although the Magiftrate by a Civill fword titypes. 
 mi^ht well compell that Nationall Church to the^^;"'^"' 
 
 o . , -f^ , . . . pullion 
 
 externall exercife of their Naturall Worlhip : yet it was prop- 
 is not poffible (according to the rule of the New^^^"^'-^, 
 
 i-r. n \ 11 1 1 XT • r» Nationall 
 
 1 eltament) to compell whole JNations to true Repent- church 
 ance and Regeneration, without which (to farre as of the 
 
 ' By mifprint there are two chapters numbered alike. 
 45 
 
354 '^^^ Bloudy Tenent. 
 
 Jewes, but niay be difccmed true) the Worfhip and holy Name 
 
 proper in ^^ ^^d is prophaned and blafphemed. 
 
 the Chrif- An Amic of Flefli, and Sword of Steele cannot 
 
 •s^n'TNa^^^^^^ to cut the darkneffe of the Mind, the hard- 
 
 tionall. nelle and unbeleefe of the Heart, and kindely operate 
 
 upon the Soules affedlions to forfake a long continued 
 
 Fathers worfhip, and to imbrace a new, though the 
 
 beft and trueft. This worke performes alone that 
 
 fword out of the mouth of Chrift, with two edges. 
 
 Rev. I. & 3. 
 
 Thirdly, we have not one tittle in the New Tefta- 
 Neither ment of Chrift Jejus concerning fuch a parallel, 
 Tefus nor neither from Hhnjelfe, nor from his Minijlers, with 
 his Mef- whom he converfed fourty dayes after his Refurrec- 
 fengers ^y^„ inftru^tins: them in the matters of his Kins'dome. 
 
 have made a r^ o ' 
 
 the Civill Acts I. 
 
 Magiilrate Neither find we any fuch conwiijjion or direBion 
 \:\^^l i^"j given to the Civill Magijir ate to this purpofe, nor to 
 the con- the Saints for their Ju/^miffion in matters fpirituall, 
 trary. ^3^(. j-j^g contrary, A^s 4. & 5. i Cor. 7. 23. Colojf. 
 
 2. 18. 
 
 Civill Fourthly, we have formerly viewed' the very nature 
 
 Magiftra- ^^^ elTence of a Civill Magijir ate, and find it the fame 
 
 tiallycivill ^"^ "^ parts of the World, where ever people live upon 
 
 and the the face of the Earth, agreeing together in Townes, 
 
 fame in all Qifi^^^ Proviuces, Kiugdomes : I fay the fame effen- 
 
 the World tially Civill, both from, i. the rife and fountaine 
 
 whence it [203] fprings, to wit, the peoples choice 
 
 and free confent. 2. The Objedt of it, viz. the com- 
 
 mon-weale or fafety of fuch a people in their bodies and 
 
 goods, as the Authours of this Modell have themfelves 
 
 confelTed. 
 
 ' Chap. xcii. 
 
The Bloudy Tenent. ' 355 
 
 This civi/l Nature of the Magijirate we have proved Chnilian- 
 to receive no addition of power from the Magijirates ^^^ ^^ ^^^ 
 being a Chrijliariy no more then it receives diminution-i^^.xwxz of 
 from his not beino; a Chri/iian : even as the Cowwo/z-^. 
 weale is a true Qommon-weale^ although it have not weak, nor 
 heard of Qhrijlianitie ; and Chrijiianitie profelfed in "^oth want 
 it (as in Pergattius^ Epbefus, &c.) makes it ne're no°gj^jjj"" 
 more a Commonweale, and Chrijiianitie taken away, diminifh 
 and the candlejiick removed, makes it ne're the leffe'^- 
 a Commonweale. 
 
 Fifthly, the '$)pirit of God exprelly relates the worke Rom. 13. 
 of ih^ civill Mau-iftrate under the Go/ pel, Rom. 10 e^-'^ently 
 
 oy J I ^ J proves 
 
 exprelly mentioning (as the Magijirates objedt) thetheCivill 
 duties of the fecond Table, concerning the bodies and work and 
 goods oi\\i^fubjea. _ th^Civill 
 
 2. The reward or wages which people owe for Magi Urate 
 fuch a worke, to wit, (not the contribution of the 
 Qhiirch for 2.ny J pirituall work, but) tribute, toll, cuj- 
 tome which are wages payable by all forts of men. 
 Natives and Forreigners, who enjoy the fame benefit 
 oi pub lick peace and commerce in the Nation. 
 
 Sixthly, Since the civill Magijirate, whether Kings 
 or Parliaments, States, and Goverjiours, can receive 
 no more in jujiice then what the People give, and 
 are therefore but the eyes and hands and injiruments^'^'^ 
 of the people (limply confidered, without refped: to yet moil 
 this or that Religion) it muft inevitably follow (as true con- 
 formerly I have touched) that if Magijirates have J-J^^^"^^^ 
 received their power from xhc people, then the greateftcivill 
 number of the people of every Land have received Magif- 
 from Qhriji lejus a power to ejiablijh, correB, ^-^Jorme^^^- jh^ 
 his Saints and Jervants, his wij'e and Jpowje, the Antitype 
 
356 T^he Bloudy Tenent. 
 
 of the Church : And fhe that by the exprefTe word of the 
 
 Ifrad and Lord [Pfal. 1 49.) binds Kings in chaines, and Nobles 
 
 Judah. in //«/^j- of iroji^ mufl her felfe be fubjed: to the 
 
 changeable pleafures of the people of the World 
 
 (which lies in wickednejfe^ \ lohn 5.) even in matters 
 
 of Heavenly 2.ndi J pir it uall Nature. 
 
 Hence therefore in all controverfies concerning 
 the Church, Miniftrie and worfhip, the lafl: Appeale 
 muft come to the Bar of the People or Common- 
 weal, where all may perfonally meet, as in fome 
 Commonweales of fmall number, or in greater by 
 their Reprefentatives. 
 If no Re- 204] Hence then no perfon efteemed a beleever, and 
 ^f "'^ ^^^Udded to the Church. 
 
 that which ^.j ^^rr ^ r i i • i 
 
 the Com- JN o Omcer cholen and ordamed. 
 monweal ]S[o perfon caft forth and excommunicated, but as 
 thrno^^ the Commonweale and people pleafe, and in con- 
 Chrift, no clufion, no Church of Chrift in this Land or World, 
 God, but ^j^^ confequently no vifibly Chrift the Head of it. 
 pleafureofYea yet higher, confequently no God in the World 
 this world worfliipped according to the inftitutions of Chrift 
 2. P'J°-jefus, except the feverall peoples of the Nations of 
 the World Ihall give allowance. 
 
 Peace. Deare Truth, Oh whither have our Fore- 
 fathers and teachers led us ? higher then to God him- 
 felfe (by thefe doctrines driven out of the World) you 
 cannot rife : and yet fo high muft the inevitable and 
 undeniable confequences of thefe their dod:rines 
 reach, if men walke by their owne common Princi- 
 ples. 
 The true Truth. I may therefore here feafonably adde a 
 antitype feventh, which is a necellary confequence of all the 
 
The Bloudy Tenent. 357 
 
 former Arguments, and an Argument it felfe : 17*2;. we°^. ^^^ 
 finde exprelly a Ipirituall power of Chrijl J ejus in the j,,.a|i^aj^(l 
 hands of his Saints, Minijiers and Churches, to beejudah. 
 the true Antitype of thofe former figures in all the 
 Prophecies concerning Chriji hhjpirituall power, Ifa. 
 9, Dan. 7. Mich. 4. &c. compared with Luc. i. 32. 
 Ad. 2. 30. I Cor. 5. Math. 18. Marc. 13. 34. &c. 
 
 CHAP. CXXI. 
 
 Peace. /^ Lorious and conquering Truth, mee 
 Vj^ thinkes I fee moft evidently thy glori- 
 ous conqueflis : how mighty are thy fpirituall weapons 
 (2 Cor. 10.) to breake downe thofe mighty and ftrong 
 Holds and Caftles, which men have fortified them- 
 felves withall againft thee ? O that even the thoughts 
 of men may fubmit and bow downe to the captivity 
 of Jefus Chrift ! 
 
 Truth. Your kinde incouragement makes mee pro- A fourth 
 ceed more cheerfully to a fourth difference from the ^J- ^^^^^^^^ 
 Lawes and Statutes of this Land, different from allandStat- 
 the Lawes and Statutes of the World, and parallel'd ",\" ^'""^ 
 onely by the Lawes and Ordinances of fpirituall 
 Ifrael. 
 
 Firft then confider we the Law-fnaker, or rather Mofes a 
 the Law-publifier or Prophet, as Mofes calls himfelfe, ^^'P^^.^"^ 
 Deut. 18. and AB. 3. he is [205] exprelly called that 
 Prophet who figured out Chriji Jejus who was to 
 come, like unto Mofes, greater then Mojes, as the 
 fon is greater then the fervant. 
 
 Such Law-givers or Law-pub lijhers never had any 
 State or People as MoJes the type, or Chriji JeJus, 
 
358 T^he Bloudy Tenent. 
 
 miraculoully ftirred up and fent as the mouth of God 
 betweene God and his people, 
 '^he Secondly, concerning the Lawes themfelves : It is 
 
 nVael un- true, the fecond Table containes the Law of Nature, 
 parallel'd. the Laiv Morall and Civilly yet fuch a Law was alfo 
 given to this people as never to any people in the 
 World: fuch was the Law of worjhip, PJal. 147. 
 peculiarly given to 'Jacob, and God did not deale fo 
 with other Nations : which Lawes for the matter of 
 the worfldip in all thofe wonderfull fignificant Sacri- 
 fices, and for the manner by fuch a Priejihood, fuch a 
 place of Tabernacle, and afterward of Temple, fuch 
 times and Jolemnities of Fejlivals, were never to be 
 parallel'd by any other Nation, but onely by the true 
 Chrijiian Ifrael eftabliflied by yefus Chriji amongfl 
 yewes and Geiitiles throughout the World. 
 Gods Thirdly, the Law of the tenne Words [Deut. lo.) 
 
 owne fin- the Epitomc of all the reft, it pleafed the moft high 
 
 per uenn Q 
 
 Lawes for God to frame and pen twice with his owne moft holy 
 Ifrael. and dreadfull jinger upon Mount Sinai, which he 
 never did to any other Nation before or fmce, but 
 onely to that fpirituall Ifrael, the people and Church 
 of God, in whofe hearts oi jlejh he writes his Lawes, 
 according to Jer. 31. Heb. 8. and 10. 
 
 Peace. Such promulgation of fuch Lawes, by fuch 
 
 a Prophet, muft needs be tnatchlejfe and unparalleVd. 
 
 Fift differ- Truth. In the fift place conlider we the pimijhtnents 
 
 enceTem- ^j^^ r^w^r^j" annexed to the breach or observation of 
 
 porallproi i /- 7- ^ 
 
 peritymoil thele Lawcs. 
 
 proper to Firft, thofe which were of a tejnporall and prefent 
 ran N^?° confideration of this life : BleJ/ings and Curfes of all 
 tionaii forts opened at large, Levit. 26. and Dent. 28. which 
 
The Bloudy Tenent. 359 
 
 cannot poffibly be made good in any State, Countrey^^^^^ ^'^' 
 or Kingdovie, but in a fph'ituail {qv\(q in the Church ^J^^^^* 
 and K'mgdome of ChrijL 
 
 The reafon is this, fuch a temporal! profperity of The 
 outward peace and plenty of all thinp:s, of increa/e of 'P'"^"^!^ 
 children, of cattell, of honour, of health, of Juccejfe, of of Gods 
 
 victory, fuits not temporally with the afflicted and People 
 
 titype 
 
 perfecuted ertate of GWj people now: And therefore ""^Y' 
 
 Jpirituall and foule blejjednejje mufl be the Antitype, 
 •u/^;. In the midft oi revilings, and all manner of evill 
 fpeeches for Chrijis fake, foule blejjednejfe. In the 
 mid ft of ajJiiBions and perfe cut ions, foule blejjednejje, 
 206] Math. 5. and Luc. 6. And yet herein the Ifrael 
 of God (liould enjoy their fpirituall peace. Gal. 6. 16. 
 
 Out of that blelfed temporall ejiate to be caft or What 
 caried captive, was their exco?nmunication or caftinp"^^"^^^^^ ^^' 
 
 c A ] r 1 Tz- rr^i r '-^ communi- 
 
 out or Kioas Jigbt, 2 King. 17. 23. 1 hererore was cation 
 the blajphemer, the /^z^yt' Prophet, the idolater, to bee was. 
 call: out or cut off from this holy hand: which pun- 
 ijhfnent cannot be parallel'd by the punilliment of any 
 State or Kingdo?ue in the world, but onely by the 
 exco7nmunicati7ig or outcafting of perfon or Church 
 from the iellowfhip of the faints and Churches of 
 Chriji jej'us in the Gojpel. 
 
 And therefore (as before I have noted) the putting The cor- 
 away of the falfe prophet, by ftoning him to ^'^^^'^, fn°"n^|he" 
 Deut. 13. is fitly anfwered (and that in the very fame Law, 
 words) in the Antitype, when by the generall conjent^yf'^.^ °^^ 
 or Jioning of the whole AJJembly, any wicked perj on is jfj^'ing^ in 
 put away from amongft them, that is, fpiritually cut the Gof- 
 off out of the Land of the fpiritually living, the peo- P^^^* 
 pie or Church of GW, i Cor. 5. Galat. 5. 
 
360 The Bloudy Tenent. 
 
 The re- Laftly, the great and high reward or punijhment of 
 punifli- th^ keeping or breach of thefe Lawes to Ifrael, was 
 ments of fuch as cannot fuit with any State or Kingdome in 
 the Lavves j^orld bclide : the Reward of the Obfervation was 
 
 Or Jlrael . ^ 
 
 not to be Life^ Etemall Life. The Breach of any one of thefe 
 parallel'd. Lawes was death, Etemall death or da?nnation from 
 the prefence of the Lord. So Ro7u. 10. lam. 2. Such 
 a Covenant God made not before nor lince with any 
 State or People in the world. For, Chriji is the end 
 of the Law for righteoufnejfe to every one that 
 beleeveth, Rotn. 10.4. And he that beleeveth in that 
 Son of God, hath eternall life ; hee that beleeveth 
 not hath not life, but is condemned already, Joh.n 3. 
 and I John 5, 
 
 CHAP. CXXII. 
 
 The wars p^^^^^T^Eare Truth, you have moft lively fet forth 
 typical!. -L/ \\\^ wiparalleVd ^2i\.^ oi \\\2itty pic all Land 
 
 and people of the lewes in their peace and quiet gov- 
 ernment : Let mee now requeft you in the laft place 
 to glance at the difference of the wars of this people 
 from the wars of other Nations, and of their having 
 no Antitype but the Churches of Chrijt lejus. 
 
 [Truth.] Firfl, all Nations round about Ifrael more 
 
 or lelfe, fometime or other, had indignation againft this 
 
 Ifraels people, /Egyptians, Edomites, [207] Moabites, Ammo- 
 
 Enemies ^/^^,j.^ Midians, Philifians, AJfyrians and Babylonians, 
 
 about. &c. as appeares in the Hiflory 0I Mofes, Samuel, ludges 
 
 and Kings, and in all the Prophets: You have an 
 
 exprelfe Catalogue of them, Pfal. 83. fometimes many 
 
The Bloudy Tenent. 361 
 
 hundred thoufand Enemies in pitcht field againft 
 them : ot Kthiopians ten hundred thouTand at once 
 in the dayes oi AJa, 2 Chron. 14. and at other times 
 as the land upon the Sea flioare. 
 
 Such Enemies the Lord lejus foretold his Ifrael,^^'^ Ene- 
 The World (liall hate you, lohn 16. You fliall beJJJy^fJi°aii 
 hated of all men for my Names fake, Matth. 24. HVael. 
 All that will live godly in Cbriji lefus muft be per- 
 fecuted or hunted, i Ti7n. 4. And not only by flejl:) 
 and blond, but alfo by Principalities, Powers, Spirituall 
 wickednelfe in high places (Rphef. 6.) by the whole 
 Pagan World under the Roman Emperours, and the 
 whole Antichrijiian World under the Roman Popes, 
 Rev. 12. & 13. Chap, by the Kings of the Earth, 
 Rev. 17. And Gog and Magog, like the fand upon 
 the Sea flioare (Rev. 20.) 
 
 Peace. Such Enemies, fuch Annies, no Hiftory, no 
 experience proves ever to have come againft one 
 poore Nation as againft Ifrael in the type ; and never 
 was nor Ihall be knowne to come againft any State 
 or Country now, but the Ifrael of God the Spirituall 
 yewes, Chrijis true followers in all parts and quarters 
 of the World. 
 
 [Truth. I Befide all thefe without, Ifrael is betraied Enemies 
 within her owne bowells, bloudy aS'^z^/j-, Abfaloms,'^^^^'^^ 
 Shehaes, Adonijahs, leroboatns, Athaliahs railing infur- her owne 
 reBions, co?f piracies, tumults, in the Antitype, and Par- bowells. 
 allell[,\ the Spirituall ftate of the Chriftian Church. 
 
 Secondly, confider we the famous and wonderfull 
 
 bat tells, viBories, captivities, deliverances, which it 
 
 pleafed the God of Ifrael to difpence to that people 
 
 and Nation, and let us fearch if they can be paralleld 
 
 46 
 
362 The Bloudy Tenent. 
 
 by any State or people, but myftically and Spiritually 
 
 the true Chrijiian Ifrael of God^ Gal. 6. 
 
 The fam- How famous was the bondage and ilavery of that 
 
 cdly^cap- people and Nation 430 yeares in the Land oi /Egypt , 
 
 tivities of and as famous, glorious and miraculous was their 
 
 the Jews, jr^^nf^f^g through the Red Sea (a figure of Baptifme^ i 
 
 Corinth. 10. and /Egypt a figure of an /Egypt now, 
 
 Rev. II. 8 ?) 
 
 How famous was the 70 yeares captivity of the 
 lewes in Babel tranfported from that Land of Canaan, 
 and at the full period returned againe to leruj'aletn, 
 a type of the captivity of Gods people [208] now 
 Spiritually captivated in myfticall Babel, Rev. 18. 4.? 
 Their Time would faile me to fpeake q>\. lojhua s conqueft 
 
 Tn^^T of literall Canaan, the flaughter of 11 Kin<rs, of the 
 
 full Vldto- . 1 • r • / 1 ^- • r^' 1 
 
 ries. miraculous taking of lericho and other Cities ; Gideon 
 
 his miraculous battell againft \\\q Midianites ; Io?ia- 
 than 2iV\di his Armour bearer againfl: \.\\t Philijii?ns ; 
 David by his 5 fmooth ftones againft Goliah ; Afa, 
 lehofaphat, Hezechia, their mighty and miraculous 
 viBories againft fo many hundred thouland Enemies, 
 and that fometimes without a blow given. 
 
 What State, what Kingdome, what warres and 
 
 combats, vi(^tories and deliverances can parallel this 
 
 people, but the Spirituall and myfticall Ifrael of God 
 
 in every Nation and Country of the World, typed out 
 
 by that fmall typicall handfull, in that little fpot of 
 
 ground the land of Canaan F 
 
 The myf- xhe Ifrael of God now, men and women, fight 
 
 tells of ' under the Great Lord Generall, the Lord lefus Chriji: 
 
 Gods If- Their Weapons, Armour, and Artillery, is like them- 
 
 raci now. fgiygg Spirituall, fet forth from top to toe, Ephef. 6. 
 
The Bloudy Tenent. 363 
 
 So mighty and fo potent that they breake downe the 
 ftrongeft ho/ds and Cajiles^ yea in the very foules of 
 men and carry into captivity the very thoughts of 
 men, fubje6ting them to Chriji lefus : They are Spirit- 
 ual! conqiierours^ as in all the 7 Churches ot AJia^ He 
 that overcommeth : He that overcommeth. Rev. 2. 
 
 ^ 3- . . . 
 
 Their viBories and conquejis in this are contrary to 
 
 thofe of this Worlds for when they are llaine and 
 llaughtered, yet then they conquer : So overcame 
 they the Divell in the Rotnati Efftperours, Rev. 12. 
 By the bloud of the Lawbe : 2. By the word of their 
 Tejiiniony : 3. The cheerfull fpilling of their owne 
 bloud for Chriji ; for they loved not their lives unto 
 the death : And in all this they are //lore then Con- 
 querors through him that loved them, Ro/n. 8. 
 
 This glorious Ar?uie of white Troopers, horfes and^^^^ '"y^- 
 harnelfe [Chriji lejus and his true IJraei) Rev. 19- Army of 
 glorioufly conquer and overcome the Beaji, the falfe white 
 Prop/jet cxndi the Kings of the Earth up in ArmesjJ^^P^" 
 againrt them, Rev. 19. and laftly, raigning with Chriji 
 a thouland yeares they conquer the Diveli himfelte 
 and the numberlelfe Armies (like the fand on the 
 Sea (lioare) of Gog and Magog, and yet not a tittle of 
 mention of any Jword, helmet, hreajtplate, Jijield or 
 /jorje, but what is Spirituall and of a heavenly nature: 
 All which Warres of IJrael have been, may be, and 
 fliall be fultilled myftically and Spiritually. 
 209] I could further inlill: on other particulars of 
 IJraels unparalled ftate, and might difplay thofe excel- 
 lent paifages which it pleafeth God to mention, 
 Nehem. 9. 
 
364 T^be Bloudy Tenent. 
 
 CHAP. CXXIII. 
 
 Peace.^KZOw have (deare Truth) as in a glafle pre- 
 -L fented the face of 0/<^and New IJrael, and 
 as in water, face anfwereth to face, fo doth the face 
 of typicall IJrael to the face of the Antitype^ between 
 whom, and not between Canaan and the Civill 
 Nations and Countries of the World now, there is an 
 admirable confent and harmony : But I have heard 
 fome fay, was not the civill Jiate and ]udicialls of that 
 people prelidentiall ? 
 Whether Truth. I have in part, and might further difcover, 
 ftate of ^^^^ from the King upon his Throne, to the very 
 Ifrael was Beajis, yea the excrements of their bodies (as we fee in 
 prefiden- ^^^^ going to War, Dent. 23. 12.) their civills, mor- 
 alls, and naturalls were carried on in types : and 
 however I acknowledge that what was limply inorall, 
 civill, and naturall in IJraels Jiate, in their conjiitu- 
 tions, Lawes, pu?iijhnients, may be imitated and fol- 
 lowed by the States, Countries, Cities and Kingdomes 
 of the World : Yet who can quelfion the lawfulnejfe 
 of other formes of Government, Lawes and punijh- 
 ??ients which differ, fince civill conjlitutions are mens 
 Ordinances (or creation, 2 Pet. 2. 1 3.) unto which 
 Gods people are commanded even for the Lords fake 
 to fubmit themfelves, which if they were unlawfull 
 they ought not to do ? 
 
 Peace. Having thus far proceeded in examining 
 whether God hath charged the Civill State with the 
 eftablifliing of the Spirituall and Religious, what 
 conceive you of that next alTertion, viz. " It is well 
 " knowne that the remilfenes of Princes in Chriften- 
 
T^he Bloudy Tenent. 365 
 
 "dome in matters of Religion and Worfhip, divolv- 
 " ing the care thereof only to the Clergie, and fo 
 " fetting their Homes upon the Churches head, hath 
 "been the caufe of Antichriftian invention, ufurpa- 
 " tion and corruption in the Worfhip and Temple of 
 " God. 
 
 Truth. It is lamentably come to palTe by Gods jufl: 
 permijjion, Sathans policie, the peoples finne, and the 
 malice of the wicked againft Chriji^ and the corruption 
 of Princes and Magijlrates^ that fo many inventiojis, 
 ujurpations^ and corruptions are rifen in the Worjhip 
 and Teniple of God throughout that part of the World 
 which is called Chrijiian, and may moft properly be 'The true 
 called the Popes Chrijiendome, [210] in oppolition to^^^^^ 
 Chriji J ejus his true Chrijiian Com?nonweaie^ or Church 
 the true Chrijlendome : But that this hath arifen from 
 Pr/;^^'^ remilfenelle in not keeping their watch, to 
 eftablilh the Purity of Religion^ DoBrine and Wor- 
 jhip, and to punifh (according to Ifraels patterne) all 
 falfe Minifters, by rooting them and their worfhips 
 out of the World, that, I fay, can never bee evinced ; 
 and the many thoufands of glorious Soules under the 
 Altar, (whofe blood hath beene fpilt by this pq/ition) 
 and the many hundred thoufand foules, driven out of 
 their bodies by Civill Warres, and the many millions 
 of foules forced to hypocrijie and ruine eternall, by 
 inforced Vniformities in Worjhip, will to all Eternity 
 proclaime the contrary. 
 
 Indeed it fliewes a moft injurious idlenes and unfaith- Great un- 
 fulnes in fuch as profelfe to be MeJ/higers o£ Chri/i^'^^^^^^^- 
 jfejus, to caft the heavieft weight of their care upon Mmifters 
 the Kings and Rulers of the Earth, yea, upon the very to call the 
 
366 'The Bloudy Tenent. 
 
 chiefeft Cof?jmon-weaks, Bodies of People, (that is, the World 
 judging i^ felfe) who have fundamentally in themfelves the 
 and eikb- Koot o^ Power, to fet up what Government and Gov- 
 
 ChrHlia^"^^^^^''^^'^ they fliall agree upon. 
 
 ity upon Secondly, it lliewes abundance of carnall diffidence 
 the Com- and diftruft of the g\onous power and gr2iC\ou?, prefence 
 or world ^^ ^^^ Lord Jefus, who hath given his pro?nife and 
 it felfe. Word, to bee with fuch his tnejfengers to the end of 
 
 the world, Matth. 28. 
 
 That Dog that feares to meet a man in the path, 
 
 runnes on with boldnes at his mailers comming and 
 
 prejence at his backe. 
 To gov- Thirdly, what imprudence and indifcretion is it in 
 erne & ^^ moft common affaires of Life, to conceive that 
 
 ludge in . 
 
 civill af- Emperours, Kings and Rulers of the earth muft not 
 
 faires load only be qualified with politicall and Jiate abilities to 
 
 the"civi°r^^^^'^^ and execute fuch Civill Lawes which may con- 
 
 Magirtrate cerne the common rights, peace 2ind fa fety (which is 
 
 worke and bufineffe, load and burthen enough for 
 
 the ableft (lioulders in the Commonweal) but alfo fur- 
 
 nifhed with fuch fpirituall and heavenly abilities to 
 
 governe the fpirituall and Chrijlian Cotmnonweale, the 
 
 jlocke and Church of Chrijl, to pull downe, and fet up 
 
 Religion, to judge, detertnine and punijh in fpirituall 
 
 ^^8'^" contr over lies, even to death or banijhtuent : And befide, 
 
 have no that not Only the feverall forts of civill Officers (which 
 
 morepow-the people lliall choofe and fet up) muft be fo author- 
 
 ert ent e ^^'^ ^^ ^^^^^ |j j-^fpe^c^ive Commoiiweales or Bodies of 
 
 common * r 
 
 confent ofpeople are charged (much more) by God with this 
 ft!^i^K°^'^ 'zt'or/6^ and bujines, radically and fundamentally, becaufe 
 truft them^^l ^^^^^ civHl Magijlratcs, have not the leaft inch of 
 with. civill power, but what is meafured out to them from 
 
The Bloudy Tenent. 367 
 
 the free confent of the [211] whole: even as a Qom- 
 mittee of Parliament^ cannot further a(^t then the 
 power of the Houfe (liall arme and enable them. 
 
 Concerning that Objection which may arife from'.^^°"- 
 the Kings of Ifrael and Judah, who were borne ia^f^]° 
 members of Gods Church, and trained up therein allMagif- 
 their dayes, (which thoufands of lawful! Magl/lrates^^^^^^ "^^^ 
 in the world, polfibly borne and bred in falfe VVor- heare of 
 lliips, Pagan or Antic hrijliaii, never heard of) and^^^f''"^ 
 were therein types of the great anointed, the King oJ^q^^^ 
 Ifrael, I have fpoken fufficiently to fuch as have an 
 eare to heare : and therefore 
 
 Lalily, fo unfutable is the commixing and intang- The Spir- 
 ling of the C/W//with the Spirituall charge and Goi'-'J,"^!!,^"^ 
 erntuent, that (except it was for fubfiftence, as we fee Sword can 
 in Paul and Barnabas, working with their owne^oi^^e 
 hands) the Lord fejus, and his Apojlles, kept them-|^y"^ff„j 
 felves to one : If ever any in this world was able to the fame 
 manage both the Spirituall and Civill, Church and?^''^""- 
 Commonweale, it was the Lord Jefus, (wifedome it 
 felfe:) Yea hee was the true Heire to the Crowne 
 of Ifrael, being the Sonne of David : yet being fought The Lord 
 for by the people to be made a King, Joh. 5. hel^f^j""^' 
 refufed, and would not give a prefident to any King, manage 
 Prince, or Ruler, to manage both fwords, and to^^^h- 
 affume the charge of both Tables. 
 
 Now concerning Princes, I defire it may bee Nero and 
 remembred, who were moft injurious and danp:erous^^^. P^''if' 
 
 /^i • c\- • 11 A T T^ • • o 7- cuting tm 
 
 to Chriltianity, whether Nero, Domitian, Julian, ^qtouvs 
 &c. Perfecuters, or Qonjiantine, Theodojius, &c. who^o'. ^°'"- 
 alfumed this Power and Authority, in and over thech°"4n° 
 Church in Spirituall things: It is confeft by theity,asCon- 
 
368 "The Bloudy Tenent. 
 
 ftantine Afifiverer and others of note, that under thefe later, 
 who°ar- "^ t^^ Church, the Chriftian State, ReUgion, and Wor- 
 fumed a fhip. Were moft corrupted : under Qonjiantine, Qhrif- 
 power in f^^j^s fell afleepe on the beds of carnall eafe and Lib- 
 things, erty : infomuch that fome apply to his times, that 
 Under fleepc of the Churchy Cant. 5. 2. I lleep though mine 
 
 Conftan- 1.1,1, 
 
 tine Chrif- heart waketh. 
 
 tianity fell 
 into cor- 
 ruption, 
 and Chrif- 
 
 tiansfell CHAP. CXXIV. 
 
 afleep. 
 
 Peace. ^KT^'Sl, but fome will fay, this was not through 
 J- their affuming of this power, but the ill 
 managing of it. 
 
 Truth. Yet are they commonly brought as the 
 great Prejidents for all fucceeding Princes and Rulers 
 in after Ages : and in this very controvelie, their 
 practices are brought as prefidentiall to eftablifh per- 
 fecution for confcience. 
 
 I A Brief Expofition of the whole Book take of the benefits of the Churches fer- 
 
 of Canticles, or, Song of Solomon; Live- viceable graces to God and him." Pro- 
 
 ly defcribing the Eilate of the Church ceeding, he continues the application in 
 
 in all the Ages thereof, &c. &c. Written chap, 5. " Conjlantine came into the 
 
 by that Learned and Godly Divine John Church, enjoyed the fellowfhip of it, did 
 
 Cotton, etc. London. 1642. partake in all the parts of it, yea and 
 
 " This Song containes the eftate of the richly endowed it; io that the Church 
 
 Church, as well in the worft as beil and all her friends did eat and drinke, 
 
 times." p. 7. " This booke was chiefly yea and did drink abundantly of wealth, 
 
 penned to bee an hiftoricall prophecie preferments, &c. whence it was that fhee 
 
 or propheticall hiftory." p. 10. Follow- fell into a deepe fleepe. ver. 2. to chap, 
 
 ing this application of it, chap. 4, ver. 6. ver. 4. Now followeth the defcrip- 
 
 16. Let my beloved come into his garden, tion of the Church from Conftantines 
 
 and eat of his pleafant fruits, he explains: time to the time of the rclloring of the 
 
 " Let Conftantine come to them, and par- Gofpell." pp. 139, 141. 
 
The Bloudy Tenent. 369 
 
 212] Secondly, thofe Emperours and other Princes ^^^^^^^^ 
 and Magijtrates ad:ed in Keligion according to their j-^,;^^^^""^ f 
 confciences perfwalion, (and beyond the Hght and per- others, yet 
 fwafion of confcience can no man Uvin": walk in anv^'^M,"°^ 
 
 ^ . , , "^ willin? to 
 
 feare ot God.) Hence have they forced their yi^/^V^j- be forced 
 to unifor^nitie and conformitie unto their own ro«-them- 
 fciences (what ever they were) though not willing to ^ ^^^' 
 have been forced themfelves in the matters of God 
 and Confcience. 
 
 Thirdly, Had not the light of their eye of confcience^ Conflan- 
 and the confciences alfo of their 'Teachers been dark- otTerT 
 ned, they could not have been condemned for want wanted 
 of heavenly ^t't'v'/o;/, rare devotion, wonderfull care"°^!° 
 and diligence, propounding to themfelves the beft pat- feaion as 
 ternes ot the Kings of fudah, David, Salomon, Afa,'^^^'^'^^^- 
 Jehofaphat, Jq/iah, Hezekiah : But here they loft the ^'^^'^JJ^^^^ 
 path, and thenifelves, in perfwading themfelves to be 
 the parallels and antytipes to thofe figurative and typ- 
 icall Princes : whence they conceived themfelves 
 bound to make their Cities, Kingdomes, Empires new 
 holy lands of Canaan, and themfelves Governours and 
 Judges in fpirituall caufes, compelling all confciences 
 to Chriji, and perfecuting the contrary with fire and 
 fword. 
 
 Upon thefe rootes, how was, how is it poftible but Sad con- 
 that fuch bitter fruits (hould grow of corruption ^'^ I'^'^^^^^l 
 Chrijiianitie, Perfecution f of fuch godly, who happily ing the 
 fee more of ChriJI then fuch Rulers themfelves) their ^'^'^^ 
 Dominions and Jurifdi6lions being overwhelmed with w'ith^the 
 inforced difjimulation and hypocrife, and (where power care of 
 ol refijlance) with flames oi civill combujiion, as at this^JJ^"'"' 
 very day, he that runs may read and tremble at. 
 47 
 
370 'T^he Bloudy Tenent. 
 
 Peace. They adde further, that the Princes oiChrif- 
 tendome fetting their Homes upon the Churches head, 
 have been the caufe of Antic hrijiian inventions, &c. 
 Civill Truth. If they mean that the Princes of Europe 
 
 giyin J giving their power and authoritie to X.\\q f even- headed 
 lending and tcn-homed BeaJI of Pome, have been the caufe, 
 u^"" &c. I confelTe it to be one concurrinff caufe : vet 
 
 rlorns or '-' ■' 
 
 Authority withall it muft be remembred, that even before fuch 
 toBifhops, P;-/;^^^j- fet their homes or authoritie upon the Beajis 
 gerous^to head, even when they did (as I may fay) but /?W their 
 the truth homcs to the Bijhops, even then rofe up many Anti- 
 of Chriil. cijfijll^yi abominations. And though I confelle there 
 is but fmall difference (in fome refped:) betweene the 
 fetting their homes upon the Priejis heads (whereby 
 they are inabled immediately to pufli and gore who- 
 ever crolTe their doBrine and praBice) [213] and the 
 lending of their homes, that is, pufiing and goring fuch 
 themfelves, as are declared by their Bifiops and Priejis 
 to be hereticall, as was and is pra(51:ifed in fome Coun- 
 tries before and fince the Pope rofe : yet I confidently 
 aifirme, that neither the Lord Jefus nor his firft 
 ordained Minijiers and Churches (gathered by fuch 
 Minijiers) did ever weare, or crave the helpe of fuch 
 homes in Spirituall and C hrijiian affaires : 1l\\q Jpirit- 
 . uall power of the Lord yejus in the hands of his true 
 ituaHpow-^^^^/^^^-f and Churches (according to Balaams proph- 
 er of the efie Num. 23.) is the home of that Unicome or Rhi- 
 Lord Jefus ^^ ipr^l^ Q2,) which is the ftrong-eft home in the 
 
 compared , , .^ ^ -r r i • i L /i n. u 
 
 in Scrip- world, m Companion or which the Itrongelt nornes 
 ture to the Qf ^j-jg Bulls of Bdjan breake 2.^ Jticks and reeds. Hif- 
 raWe"^^^' ^^^^^ ^^^^^ ^s how that Unicomc or one-horned Beaji 
 home of the Rhinoccrot, tooke up a Bull like a Tennis ball, in 
 
The Bloudy Tenent. 371 
 
 the Theater at Kome before the Emperour^ according ^^^ Rhi- 
 to that record of the Poet ;' "°"'°'- 
 
 ^antus erat cornu cui pila Taurus erat ? 
 
 Unto this Spiritual! power of the Lord Jefus^ the 
 Joules and thoughts of the higheft Kings and Emp- 
 eroiirs mull: [be] fubjecfl, Math. 16. & 18. i Cor. 5. & 
 10. chapters. 
 
 CHAP. CXXV. 
 
 P^^r^.T^Eare Truths You know the noyfe is made 
 J-^ from thofe prophecies^ Ifa. 46. Kings and 
 ^eenes Ihall be nurfmg Fathers, &€. and Revel. 21. 
 the Kings of the Earth fhall bring their G/ory and 
 Honour to new jferuja/emj &c. 
 
 Truth. I anfwer with that mournfull Prophet, Pfal. ^ ""^^ 
 74. I fee not that man, that Prophet, that can tell usq^j" 
 how long. How many excellent Pen-fnen fight each pie are 
 againll: other with their pens (like JworJs) in the ^'^.^^l'^ ^' 
 application of thofe prophecies of David, Ifa, Jer. Gods 
 Ezekiel, Daniel, Zacharie, John, when and how thofe worfhip. 
 Prophecies fhall be fulfilled ! 
 
 Secondly, When ever thofe prophecies are fulfilled, Nurfmg 
 yet fhall thofe Kings not be Heads, Governours, and fathers 
 
 ' Marua], De Spe/lacu/ij LtSc//us,Ep. IX. Has fought the battles, he had not de- 
 
 Praeftitit exhibitus tota tibi, Csfar, arena, tt i-'ii- i h i 
 
 ^ •/- 1- , . How did his headlong rage the pit ap- 
 
 Quje non promnit, praelia rhinoceros. ,, , t> b r r 
 
 O quam terribiles exarfit pronus in iras! tt n n i i i i in 
 
 Q^ . , . !, , How nalht the horn, that made a bull a 
 
 uantus erat cornu, cui pila taurus erat I ■ n ■ 
 
 ^ ball ! 
 
 He, who with armed noftril wildly Tranjl. of 'James Elphinfton. 
 
 glar'd. 
 
372 The Bloudy Tenent. 
 
 and moth- Judges in Ecclefiafticall or Spirituall caufes, but be 
 themfelves judged and ruled (if within the Church) 
 by the power of the Lord Jefus therein. Hence 
 faith Ifaiah, thofe Kings and Queenes (hall Uck the 
 Duft of thy feet, &c. 
 
 214] Peace. Some will here aske, What may the 
 Magistrate then lawfully doe with his Civill home 
 or power in matters of Religion ? 
 
 Truth. His home not being the home of that 
 Unicorne or Rhinocerot^ the power of the Lord Jefus 
 home or ^^ Spirituali cafes^ \\\s /word not the two-edged /word 
 power ot the Spirit, the word of God (hanging not about 
 being of a|.}^£ loiues or fide, but at the lips, and proceeding out 
 conftitu- of the tnouth of his MiniJIers) but of an humane and 
 tion can- Civill nature and conftitution, it muft confequently 
 ofahu- ^be ot a humane and Civill operation, for who knowes 
 mane op- not that Operation followes cotijlitution F and there- 
 eration. fQj-g J fhall end this paffage with this conjideration: 
 The Civill The Civill Magijlrate either refpe6leth that Religion 
 power ^j-j^ Worjhip which his co?ifcicnce is perfwaded is true, 
 
 owes x , . 
 
 things to ^nd upon which he ventures his Soule; or elfe that 
 the true and thofe which he is perfwaded -^lvq falje. 
 ChHft ° Concerning the firfl:, if that which the Magijlrate 
 believeth to be true, be true, I fay he owes a three- 
 fold dutie unto it : 
 
 1. Appro- Firft, approbation and countenance, a reverent 
 bation. efteeme and honorable Tejiimonie, according to IJa. 
 
 49. Revel. 21.) with a tender refped: of Truth, and 
 the profeffours of it. 
 
 2. Submif- Secondly, Perfonall fub?niJ]ion of his owne Soule to 
 fion. j.j^g power of the Lord Jefus in that fpirituall Gov- 
 ernment and Kingdome, according to Mat. 18. i Cor. 5 
 
T^he Bloudy Tenent. 373 
 
 Thirdly, ProteBmi of fuch trut pro fe [fours of Chriji, 3- Protec- 
 whether apart, or met together, as alfo of their ejiates 
 from violence and injurie, according to Rom. 13. 
 
 Now fecondly, if it be a falfe Religion (unto which T'^^.^'^'^^ 
 the Civill Magijlratc dare not adjoyne, yet) he owes, o^es to 
 
 Firll, permijjion (for approbation he owes not to falfe wor- 
 what is evill) and this according to Matthew 13. 30. ^ 'pg^J^-f- 
 for publike peace and quiet fake. fion. 
 
 Secondly he owes protection to the perfons of his 2. Protec- 
 Subjed:s, (though of a falfe worjhip) that no injurie ^'°"- 
 be offered either to the perfons or goods of any, 
 Rom. I 3. 
 
 Peace. Deare Truthy in this 1 1 head concerning 
 the Magijirates power in Worjlnp, you have examined 
 what is affirmed :' that the Magijlrate may doe in 
 point of Worjhipy there remaines a fecond ; to wit, 
 that which they fay the Magijirate may not doe in 
 WorflAp. 
 
 215J They fay, "The Magijlrate may not bring in 
 " (q\. formes oi prayer : Nor fecondly, bring injignifi- 
 *^ cant ceremonies : Nor thirdly, not governe and rule 
 " the acls of worjhip in the Church of God^ for which 
 " they bring an excellent Jimilitude of a Prince or 
 " Magijlrate in a jhip^ where he hath no governing 
 '■^ power over the a£lions of the mariners: and fec- 
 " ondly, that excellent prophecie concerning Chrijl 
 " lejusy that his government fliould be upon his Jhoul- 
 ^^ ders, IJd. 9. 6, 7. 
 
 Truth. Unto all this I willingly fubfcribe : Yet can ThcCivill 
 I not paffe by a moil: injurious and unequall pra(5lice '^^g'^- 
 toward the Civill Magijlrate : Ceremonies^ Holy dayes^^^-^^^^^^ 
 Common Prayer ^ and what ever elfe diilikes their ro«-torne and 
 
 ' The colon fhould follow the fubfequent word "worfhip." 
 
374 ^^^ Bloudy Tenent. 
 
 diftraaed Jctetices^ that the Magijlrate muft not bring in : 
 the divers Others againe as learned, as godly, as wife, have con- 
 and con- ceived the Magijirate may approve or permit thefe 
 trary af- -^^ ^j^^ Church, and all men are bound in obedience 
 
 firmations , . ' n i i t\ a • n r • i 
 
 even of to Obey him. How Ihal the Magijtrates conjcience be 
 the moft herein (between both) torn and diftrad:ed, if indeed 
 formers ^' ^^ power either of ejiablijhing or abolijlding in Church 
 
 matters bee committed to him ? 
 The Au- Secondly, me thinkes in this cafe they deale with 
 thors oi j-j-^g Civill Ma^i/irate as the Souldiers dealt with the 
 
 tilCiC DO- ., 
 
 fmonsdeal Liord y ejus : Firft they take off his owne clothes, 
 with the and put upon him a purple Robe^ plat a Crowne of 
 MTiftrate T^^omes on his head, bow the knee, and falute him 
 asthefoul-by the name oi King of the Jewes. 
 diers dealt They tell him that he is the Keeper of both Tables, 
 Loj-d h^ muft fee the Church doe her duty, he muft eftab- 
 Jefus. lifti the true Church, true Minijiry, true Ordinances, 
 he muft keepe her in this purity. Againe, hee muft 
 abolifti fuperjlition, and punifti falfe Churches, falfe 
 Minijlers, even to banijhtnent, and death. 
 The rife Thus indeed doe they make the blood run downe 
 Commif ^^ head of the civill Magijirate, from the thorny vex- 
 fions.&c. ation of that power which fometimes they crowne 
 him with (whence in great States, Kingdo/ns or Mon- 
 archies, neceifarily arife delegations of that fpirituall 
 power. High Com??iiJ/ions') &c. 
 
 ' The High CommifTion fprung from CommiiTion Court." Hallam ( Conjlitu- 
 
 the Aft of Supremacy paffed in the firft tional Hi/iory, i: 272, note. 1 fays, "The 
 
 year of Queen Elizabeth. Burnet fays, germ of the high commiffion court feems 
 
 {Hifl. of Reformation, ii : 599. ) " The to have been a commiiTion granted by 
 
 power that was added for the Queen's Mary (Feb. i 557 ) to certain bifhopsand 
 
 commillionating fonie to execute her others to inquire after all herefies, pun- 
 
 fupremacy gave the rife to that Court, ifh perfons miihehaving at church, &c. 
 
 which was commonly called the High Burnet, ii: 347. But the primary model 
 
The Bloudy Tenent. 375 
 
 Anon againe they take off this purple robe, putP'Q^s'^^g 
 him into his own clothes, and tell him that he hathj^'^^i^jj^^^ 
 no power to command what is againft their r^w- confcien- 
 fcience. They cannot conforme to 2i Jet form oi prayer, j:^^ h'^h f^'^ 
 nor to Ceremonies, nor Holy dayes, Sec. although thethat,which 
 crui// Magijirate (that moft pious Prince Edw. 6. and other Mag 
 his famous Bijhops (afterwards burnt for Chrift) werej,^^^(-^^j^j^_ 
 of another confcience : which of thefe two confciences ccs con- 
 (liall ftand, if either Magijirate muft put forth his'^^"'"^- 
 civil! [216] power in thefe cafes, the ftrongeil: arme 
 of fiejh and moft conquering bloody y^^or^ of Steele 
 can alone decide the Qiieftion. 
 
 I confeffe it is moft true, that no Magijirate (as To pro- 
 no other fuperiour) is to be obeyed in any matter ^^^ .^!^^ 
 difpleafing to God: yet, when in matters of worjhip ^^^^ >[q^cc 
 we afcribe the abfolute headfhip and government to thetheChurch 
 Magijirate, (as to keepe the Church pure, and force ^^j^^^^^"^^ 
 her to her duty, Minijlers and People) and yet take muft not 
 unto our felves power to judge what is right in ourJ"j"^8^.^hat 
 owne eyes, and to judge the Magijirate in and for^ha^jsit 
 thofe very things, wherein we confeffe he hath power but to 
 to fee us doe our duty, and therefore confequently E /.'" ,, 
 mull /W^f what our duty is : what is this but to playthings? 
 with Magijirates, with ih^ Joules of men, with Heaven^ 
 with God, with Chriji lejus ? &c. 
 
 was the inquifition itfelf." Lingard fays, oured to eftablifh in the Low Countries, 
 
 {HijJory of England, viii: 88, note,) will find that the chief difference be- 
 
 ** Whoever will compare the powers tween the two courts confilled in their 
 
 given to this tribunal with thofe of the names." It was abolifhed in 1641. 
 
 inquifition, which Philip II. endeav- Clarendon, Hijl. of Rebellion, i: 412. 
 
376 
 
 An apt 
 fimilitude 
 difcufTed 
 concern- 
 ing the 
 Civill 
 Magif- 
 trate. 
 
 Firft 
 qua^rie : 
 what if 
 the Prince 
 command 
 the Mr. or 
 Pilot to 
 fleere fuch 
 a courfe 
 which 
 they know 
 will never 
 bring 
 them to 
 the har- 
 bour. 
 
 The Bloudy Tenent. 
 
 CHAP. CXXVI. 
 
 Peace. \^h^Q on (holy Truth) toth^itjimi/itudewhere- 
 JT by they iUuftrate that Negative AJfertion: 
 " The Prince in the Ship (fay they) is governour over 
 " the bodies of all in the Ship, but hee hath no power 
 " to governe the Ship or the Mariners in the ABions 
 " of it : If the Pilot manifeftly erre in his ABion^ the 
 ** Prince may reprove him, (and fo fay they may any 
 *^ pajfenger) if hee offend againft the life ov goods of 
 " any, the Prince may in due time and place punifh 
 ** him, which no private perfon may. 
 
 Truth. Although (deare Peace) wee both agree 
 that civill powers may not injoyne fuch devices, no 
 nor inforce on any Gods Injlitutions, lince Chrijl lefus 
 his comming : Yet for further illujiration I (liall pro- 
 pofe fome ^[uaries concerning the civill Magijirates 
 paffing in the rtiip of the Church, wherein Chriji lefus 
 hath appointed his Minifers and Officers as Govern- 
 our s and Pilots, &c. 
 
 If in a fhip at Sea, wherein the Governour or Pilot 
 of a fliip undertakes to carry the fliip to fuch a Port, 
 the civill Magi/Irate (fuppofe a King or Rmperour) 
 (liall command the Mafer fuch and fuch a courfe, to 
 fteere upon fuch or fuch a point, which the Mafer 
 knowes is not their courfe, and which if they fteere 
 he fliall never bring the Ship to that Port or harbour : 
 what fliall the Mafer doe ? Surely all men will fay, 
 the Mafer of the Ship or Pilot is to prefent Reafons 
 and Arguments from his Mariners Art (if the Prince 
 bee capable of them) or elfe in humble and fubmif- 
 five manner to perfwade the Prince not to interrupt 
 
The Bloudy Tenent. yjj 
 
 them in their courfe and duty properly | 217] belong- 
 ing to them, to wit, governing of the Jhip.Jieering of 
 the courfe y &€. 
 
 if the Mafier of the Ship command the Mariners '^•P^^^]^- 
 thus and thus, in cunning' tht Jhip, managing the helme^^f^}^^Q^^{ 
 tri?nming the faile^ and the Prince command the command 
 Mariners a different or contrary courfe, who is to be '^^ mam- 
 
 J ' ners thus, 
 
 obeyed ? & the 
 
 It is confeft that the Mariners may lawfully difo- Prince 
 bey the Prince^ and obey the governour of tht. Jhip in the con- 
 
 the anions of the Jhip. trary,who 
 
 Thirdly, what if the Prince have as much skill '^, ^° ^,^, 
 
 . . . , . . obeyed ? 
 
 (which is rare) as the Pi/ot himfelfe ? I conceive it if the 
 will be anfwered, that the Mafier of the ihip and Prince 
 Pilots in what concernes the (hip, are chiefe and abo've j^^J^^j^^^^l^Uj 
 (in refped: of their office) the Prince himfelfe, and as the Mr. 
 their commands ought to be attended by all the°'' ^'^°^' 
 Mariners : unleffe it bee in manifeft errour, wherein 
 tis granted any palTenger may reprove the Pilot. 
 
 Fourthly, I aske if the Prince and his Attendants d^.Q^d^ne:. 
 be unskilfull in the fijips affaires, whether every Say/er 
 and Mariner, the youngeft and loweft, be not (fo 
 farre as concernes the Ihip) to be preferred before 
 the Princes followers, and the Prince himfelfe ? and 
 their counfell and advice more to be attended to, and 
 their fervice more to bee delired and refpedled, and 
 the Prince to bee requefted to ftand by and let the 
 bufinefe alone in their hands. 
 
 ' "The Cunning of a Ship is the Di- Wright, DiSl. of Obfolete and Provincial 
 
 refting the Perlbn at Helm how to fleer Englijh. 
 
 her." Bailey, Diclionariurn Briiannicum, "Cunning" evidently carries the mean- 
 
 ed. 1736. ing of "condudl," and probably comes 
 
 " Cond, V. To conduct. Chaucer^ from "Cond." 
 48 
 
3/8 T^he Bloudy Tenent. 
 
 5.Qua;rie. Fifthly, in cafc a wilfull King and his Attendants^ 
 the mean- o^i^ of Opinion of their skilly or wilfulnefTe o'i pajjion^ 
 eft faylor would fo flccre the courfe, trim fayle, &c. as that in 
 <^^" /'.^^P^.'l^ the judgement of the Majier and Seamen the (hip and 
 and fer- hves fliall bee indangered : whether (in cafe humble 
 vice) be perfwalions prevaile not) ought not the Ships co?n- 
 prefe*rred P^^y ^o refufe to ad: in fuch a courfe, yea and (in 
 before the cafe power be in their hands) refift and fuppreffe 
 J*""-^^ thefe dangerous praBices of the Prince and his fol- 
 lowers, and fo fave xh^Jhip? 
 6.Qujerie. Laftly, fuppofe the Mafter out of bafe feare and 
 if th^e Mr. cowardife, or covetous defire of reward, fliall yeeld to 
 of theihipgratifie the minde of the Prince, contrary to the 
 gratiiiethej.|jjgg of Art and Experience, &c. and the (hip come 
 
 rrince to ' .... 
 
 thecaftingin danger, and perifh, and the Prince with it : if the 
 away of Mafter get to (hore, whether may he not bejuftly 
 ^^j^jPj.'jP^gqueftioned, yea and fuffer as guilty of the Princes 
 &c. he be death, and thofe that perilhed with him .? Thefe 
 "°i r^K^ cafes are cleare, wherein according to this limilitude, 
 to anfwer?the Prince ought not to governe and rule the actions 
 
 of the lliip, but fuch whofe office and charge and 
 
 skill it is. 
 The ap- 2 1 8] The refult of all is this; The Church of Chrift 
 P ication -g ^j^g Ship, wherein the Prince (if a member, for 
 
 in general! -r 1 r • 1 i\ • /r t u- 
 
 ofthe {hipotherwile the cale is altred) is a pallenger. In this 
 
 to the {}^ip ([^Q Officers and Governours, fuch as are appointed 
 
 &c."'^^ ' t)y the Lord Jefus, they are the chiefe, and (in thofe 
 
 refpedis) above the Prince himfelfe, and are to bee 
 
 obeyed and fubmitted to in their works and admin- 
 
 iftrations, even before the Prince himfelfe. 
 
 ^ n. In this refped: every Chriftian in the Church, man 
 
 meaneft . i , ■' r r^\ • r\\ 
 
 Chriftian or woman (it ot more knowledge and grace 01 Chrilr) 
 
The Bloudy Tenent. 379 
 
 ought to be of higher efteeme (concerning ReIigioTi^^^°\'^^'^% 
 and ChrijUanity) then all the Princes in the world, 1^^^^^]^^ 
 who have either none or leffe grace or knowledge of and grace, 
 Chri/i : althou2;h in aW// things all civill reverence, ^^^^\'^^,^' 
 
 , ^ iCrrcd DC- 
 
 ho7ioiir and obedience ought to be yeelded by all men. tore the 
 Therefore, if in matters of Religion the King com- higheft 
 mand what is contrary to Chrijis rule (though accord- ^p^°^,g^^^ 
 ing to his perjkvajion and conjcience) who fees not that none or 
 (accordino- to the limilitude) he ou2;ht not to be '^^5 J''^';^ 
 
 \ o _ . ^, . . ot Chriil. 
 
 obeyed ? yea, and (in cafe) boldly with fpirituall force 
 and power he ought to be relifted : And if any Offi-^^''^^ 
 cer of the Church of Chriji (hall out of bafenelTeof Chriil 
 yeeld to the command of the Prince^ to the dangero^ght to 
 of the Churchy and foules committed to his c\\2iVgQ,''^^^[^^J 
 the foules that peridi (notwithflanding the Princes rule x.\\tn 
 command) (liall be laid to his charge. ^^^ ^°"\' 
 
 It fo then, I rejoyne thus : How agree thefe truths civill Au- 
 of this fmiilitude with thofe former pofitions, ^72;. fho"""/ ^" 
 that the Civill Magillrate is keeper of both Tables, ^P^[^^^";'" 
 That he is to fee the Church doe her duty, That he 
 ought to eftablifli the true Religion, fuppreffe and 
 punifli the falfe, and fo confequently muft difcerne, 
 judge and determine what the true gathering and 
 governing of the Church is ; what the dutie of every 
 Minijler of Chriji is ; what the true Ordinances are, Former 
 and what the true Adminijirations of them; andP"''^'°"^ 
 where men faile, corredt, punifli, and reforme by the ^^1^^ this 
 Civill Sword: I defire it may be anfwered in thefimilitude, 
 feare and prefence of him whofe eyes are as a flame of ^" °"" 
 
 • ' 1 • 1 1- 1 - ■!• 11 1 "-^ contra- 
 
 Jire^ it this be not (according to the limilitude, though dift each 
 contrary to their fcope in propofing of it) to be Gov-^^^^"^- 
 ernour of the Ship of the Churchy to fee the Majier^ 
 
380 'The Bloudy Tenent. 
 
 Piloty and Mariners do their duty, in fetting the 
 courfe, fleering the fliip, trimming the failes, keep- 
 ing the watch, &c. and where they faile, to punijh 
 them ; and therefore by undeniable confequence, to 
 judge and determine what their duties are, when they 
 doe righty and when they doe wrong: and this not 
 219] only in manifeji Errour^ (for then they fay every 
 paifenger may reprove) but in their ordinary courfe 
 and prad:ice. 
 Thefimil- The iimilitude of a Phyjitian obeying the Prince in 
 th M*^ the Body politick ; but prefcribing to the Prince con- 
 iflratepre- cerning the Princes body, wherein the Prince (unleffe 
 fcribing to the Phyjitian manifeftly erre) is to be obedient to the 
 tian in civ- Pl^jjiti^^i and not to be Judge of the Phyjitian in his 
 ill things Art, but to be ruled and judged (as touching the ftate 
 p"^ J.^.^ of his body) by the Phyjitian : I fay this Iimilitude and 
 to the many others fuiting with the former of ^ijljip, might 
 Magiftrate be alleadged to prove the diJiinBion of the Civill 
 i^ng hTs"' ^"^ spiritual! eftate, and that according to the rule 
 body. of the Lord "J ejus in the Gojpel, the Civill Magijirate 
 is only to attend the Calling of the Civill Magijiracie, 
 concerning the bodies and goods of the SubjeBs, and 
 is himfelfe (if a ?nember of the Church and within) 
 fubjed: to the power of the Lord "J ejus therein, as 
 any member of the Church is, i Cor. 5. 
 
 CHAP. CXXVII. 
 
 P^<2r^. 'TX Eare Truth, you have uprightly and aptly 
 M^ untied the knots of that i 1 Head, let me 
 prefent you with the 12 Head, which is 
 
 Concerning the Magi ft rates power in the Cenfures 
 of the Church. 
 
'The Bloudy Tenent. 38 
 
 " Firfl: (fay they) he hath no power to execute or'rh^ ^ 
 " to fubftitute any Civill officer to execute any Church alined 
 *' cenfure, under the notion of Civill or Eccleliafti- 
 " call men. 
 
 " Secondly, Though a Magiftrate may immedi- 
 " ately Civilly cenfure fuch an offender, whofe fecret 
 " finnes are made manifeft by their cafting out, to be 
 " injurious to the good of the State ; yet fuch offen- 
 " ces of excommunicate perfons, which manifeftly 
 "hurt not the good of the State, he ought not to 
 " proceed againil them, fooner or later, untill the 
 ** Church hath made her complaint to him, and given 
 " in their juft Reafons for helpe from them : For to 
 " give libertie to Magiilrates without exception to 
 ** punilh all excommunicate perfons within fo many 
 " moneths, may prove injurious to the perfon who 
 " needs, to the Church who may defire, & to God 
 *' who cals for longer indulgence from the hands of 
 " the.[them] 
 
 *' Thirdly, for perfons not excommunicate, the 
 " Magiftrate hath no power immediately to cenfure 
 "fuch offences of Church members by the power of 
 "the Sword, but onely for fuch as doe immediately 
 220] "hurt the peace of the State: Becaufe the 
 " proper end of Civill Government being the prefer- 
 " vation of the peace and welfare of the State, they 
 " ought not to breake downe thofe bounds, and (o to 
 " cenfure immediately for fuch fins which hurt not 
 " their peace. 
 
 " Hence, firft, Magifi:rates have no power to cenfure 
 " for fecret finnes, as deadneffe, [or] unbeleefe, becaufe 
 " they are fecret, and not yet come forth immediately 
 
 2 
 
 ex- 
 
382 The Bloudy Tenent. 
 
 " to hurt the peace of the State ; we fay immediately, 
 " for every linne, even originall fmne, remotely hurts 
 " the Civill State. 
 
 " Secondly, hence they have no power to cenfure 
 ** for fuch private finnes in Church members, which 
 ** being not hainous may be beft healed in a private 
 ** way by the Churches themfelves. For that which 
 ** may be beft healed by the Church, and yet is prof- 
 " ecuted by the State, may make a deeper wound and 
 ** greater rent in the peace both of Church and State : 
 ** the Magiftrates alfo being members of the Church, 
 " are bound to the rule of Chrift, viz. not to pro- 
 ** duce any thing in publike againft a brother, which 
 *' may bee beft healed in a private way. 
 
 " Now we call that private, 
 
 " Firft, which is only remaining in Families, not 
 ** knowne of others : and therefore a Magiftrate to 
 " heare and profecute the complaint of children 
 "againft their parents, fervants againft mafters, wives 
 "againft their husbands, without acquainting the 
 ** Church firft, tranfgreifeth the rule of Chrift. 
 
 *' Secondly, that which is between members of the 
 " fame Church or of divers Churches : for, it was a 
 "double fault of the Corinthians (i Cor. 6.) firft to 
 " goe to Law, fecondly to doe it before an Infidell, 
 "feeing the Church was able to judge of fuch kinde 
 " of differences by fome Arbitratours among them- 
 " felves : So that the Magiftrates Ihould referre the 
 " differences of Church members to private healing, 
 "and try that way firft: By meanes whereof the 
 " Churches fhould be free from much fcandall, and 
 " the State from much trouble, and the hearts ot the 
 " godly from much griefe in beholding fuch breaches. 
 
The Bloudy Tenent. 383 
 
 " Thirdly, fuch offences which the Confcience of 
 " a Brother deahng with another privately, dares not 
 " as yet publiih openly, comming to the notice of the 
 ** Magiftrate accidentally, he ought not to make pub- 
 " lique as yet, nor to require the Grand Jurie to 
 221] "prefent the fame, no more then the other pri- 
 " vate brother, who is dealing with him, untill hee 
 "fee fome illue of the private way. 
 
 "Thirdly, hence they have no power to put any 
 " to an oath ex officio, to accufe themfelves, or the 
 " brethren, in cafe either criminis JufpeBi, or prcetenji, 
 " becaufe this preferves not, but hurts many wayes 
 " the peace of the State, and abufeth the ordinance 
 "of an Oath, which is ordained to end controverfies, 
 "not to begin them, Heb. 6. 16. 
 
 " Fourthly, hence they have no power to cenfure 
 " any for fuch offences as breake either no Civill Law 
 " of God, or Law of the State publifhed according to 
 " it, for the peace of the State being preferved by 
 " wholefome Laws, when they are not hurt, the peace 
 " is not hurt. 
 
 Truth. In this paffage (as I faid before) I obferve 
 how weakly and partially they deale with the foules 
 of Magijirates in telling them they are the Guardians 
 of both Tables, muft fee the Qhurch doe her duty, 
 punifh, &c. and yet in this paffage the Elders or Min- 
 ijlers of the Churches not only fit 'Judges over the 
 Magijirates ad:ions in Church affaires, but in civill 
 alfo, rtraitning and inlarging his cof?ifniffion according 
 to the particular interefts of their owne ends or (at 
 the belt) their Confciences. 
 
 I grant the Word of the hord is the only rule, light 
 
384 The Bloudy Tenent. 
 
 To give J, 1^1 Uintborny in all cafes concerning Ciod or Man : 
 ernmcnt '^"^^ ^^"»'^^ ^^^ Mitiijtcrs of the Gofpi'll are to teach this 
 of the way, hold out this hanthornc unto the feete of all 
 ^^""■,^;'Vf['men : but to give fuch an abfolute power in Sph'it- 
 M;\p[\mcUall things to the C.ivill Magijlrati\ and yet after 
 (ashefore) their owne ends or Co7i/ciences to abridge it, is but 
 anc yet to I fQ,-,^-^.,- fportinir with liolv tliiniTs, and to walk in 
 
 abridge his i o , J o ' 
 
 conk\cncc Co?/trd{i/(-//o?is, as bctorc I noted. 
 
 what IS It Many of the particulars, I acknowledire true, where 
 
 biittolport I n/T •/; • at / /- 1 ^»/ "^ / /- 
 
 with holy ^he Magijtrati' is a Member o\ the iJjurch : yet lome 
 
 things? palTiigcs call \ov l']xplic(itio}i, and Ionic for Ohfcrvation. 
 
 ^'- Firll, in that they fay, the Civill Magijirate ought 
 
 not to proceed againft the ofJ^ences of an Rxcodwiu- 
 
 niciitc perfon, which manifeitly hurt not the good of 
 
 the jlatc^ untill the Church hath made her complaint 
 
 for helpe from them, I oblerve 2 things : 
 
 An evi- Firfl, a cleare grant, that when the Church com- 
 
 dentcon- playnctli for helpe, then the Magijirate may punifli 
 
 '""■fuch offences as hurt not the gxHni of ihc Jiate : and 
 
 yet in a few lines after, they fay, the Magijirates 
 
 have no power to cenlure luch oJfe?ices ot Church 
 
 members | 222] by the power of the civiil /'wordy but 
 
 only fuch, as doe immediately hurt the peace of the 
 
 civill Jiate \ and they adde xh^ Reajofi, becaufe the 
 
 An excel- pj-j^^pj.,. ^.,^^^\ ^^^' f|-^^. ^/.j,/// Ciovertu/wHt, being the pref- 
 
 feihon of crvation of the peace and welfare of the /iate^ they 
 the proper ought uot to brcakc dowuc thof'e hounds^ and fb to 
 ^"'^•n-., cenfure immediately for fuch linnes which hurt not 
 
 Livill (jo- . . ^ •' 
 
 vcrnmcnt. their pcacc. And in the laif place, they acknowledge 
 Lawes arc (1-,^ Magijirate hath no power to punilh any, for any 
 en it is ' ^'i-i^'h oficiiccs as brcake wo civill Law of dud, or Law 
 confeil of the Jiate, publillied according to it: For the ^^^r^ 
 
The Bloudy Tenent. 385 
 
 of i\\G.Jiate^ (fay they) being preferved by wholefome ^^^^ ^'/''' 
 LaweSy when they are not hurt, the Peace is not ngt^'j^Jr^ 
 hurt. 
 
 CHAP. CXXVIII. 
 
 Peace, f^ Ear e Ti'iith, here are excellent confefTions 
 JL/ unto which both Truth and Grace may 
 gladly affent : but what is your fecond Obfervation 
 from hence ? 
 
 Truth. I obferve fecondly, what a deepe charge of 
 weaknes is layd upon the Church of Chriji, the Lawes^ 
 Government and Officers thereof, and confequently 
 upon the Lord "Jcfus himfclte : to wit, that the 
 Church is not enabled with all the power of Chriji^ 
 to cenfure lufficiently an offendour (on whom yet they A griev- 
 have executed the deepeli cenfure in the world, to wit, *^"^'■n "^p 
 cutting oft from Chrijt, jhutting out of Heaven^ cajt- Chriilian 
 ing to the Divell) which ofFendours crime reacheth ^^"'■'^^^' 
 not to hurt the good of the civill Jiate^ but that ^e^j^ ^ 
 is forced to make complaint to the civili Jiate^ and the it. 
 Officers thereof, for their helpe. 
 
 O let not this be told in Gath, nor heard in Ajh- 
 kalon\ and O! how dimme mull: needs that eye be, 
 which is blood jhoty with that bloody and cruell Tenent 
 of Perfecution for caufe of Conjcience ? 
 
 Peace. But what fhould be meant by this paflage? 
 viz. " That they cannot give liberty to the Magijirate 
 ** to punifh without exception all excommunicate per- 
 " fons, within fo many months. 
 
 Truth. It may be this hath reference to a L*^^ J^ '^""S*^ 
 made formerly in New England, that if an excom- New Eng- 
 49 
 
386 
 
 The Bloudy Tenent. 
 
 land for- municatc perfon repented not within (as I have heard) 
 agahiilEx-^^^^^ ^^^OTiths after fentence ot excommunication^ then 
 communi- the CivHl Magijlrate might proceed with him.' 
 
 • " It is therefore ordered, that whofo- 
 evcr fhall iland excommunicate for the 
 fpacc of 6 months, without laboring what 
 in him or her Iveth to bee reltorcd, luch 
 perfon fhall bee prefcnted to the Court 
 of Afliilants, and there proceeded with 
 by fine, imprilbnment, or further, &c." 
 Mnfs. Colonial Records, i : 242. Sept. 6, 
 1638. This was repealed Sept. 9, 1639. 
 Records, i : 27 I. 
 
 Cotton was oppofed to ufing the civil 
 power to luch extent, and, it may be, 
 had influence; in the repeal of this flat- 
 ute. For he fays early in 1640, " It was 
 a matter in queilion here not long agoe, 
 whether the Court fhould not take a 
 courfe to punifh fuch perlons as flood 
 excommunicate out of the Church, if they 
 fhould iland long excommunicate, but it 
 was a good providence of God that fuch a 
 thing was prevented : Let not any Court, 
 ipfo f'ndo, take things from the Church." 
 An Expofitlon upon the Thirteenth Chap, of 
 the Revelation, p. 19. But he would not 
 allow communication with fuch. "The 
 Jews would not eat with a publican, nor 
 Ihould we with an excommunicate." 
 Wa^ of the Churches, p. 93. ( 1645.) 
 
 Francis Hutchinfon, fon of the famous 
 Anne, after the family removed to Aquid- 
 neck wrote to the Church in Bollon for 
 a letter of diimiffion. Cotton wrote 
 "with the reft of the elders, in the name 
 of the Church," declining todifmifshim 
 "to no church," &c. He then proceeds to 
 explain what the Teacher of the Church 
 was reported to have faid about Hutch- 
 infbn's holding any connexion with his 
 mother. " For in general, he laid indeed. 
 
 that with excommunicate pcrfons no 
 religious communion is to be held, nor 
 any civil familiar connexion as fitting at 
 table. But yet he did put a difference 
 between other brethren in church fel- 
 lowfliip, and iuch as were joined in nat- 
 ural or civil near relations, as parents and 
 children, hufhand and wife, &c. God did 
 allow them that liberty which he denies 
 others." Mafs. Hi/J. Coll., 2d Series, x: 
 186. 
 
 Lechford, writing in 1641, fays, "The 
 excommunicate is held as an Heathen and 
 Publican. Yet it hath been declared in 
 Bojlon in divers cafes, that children may 
 eate with their parents excommunicate; 
 that an elefted Magitlrate excommuni- 
 cate may hold his place, but better an- 
 other were cholen ; that an hereditary 
 Magillrate, though excommunicate, is to 
 be obeyed ilill in civill things; that the 
 excommunicate perfon may come and 
 heare the Word, and be prefent at 
 Prayer, lb that he give not publique of- 
 fence, by taking up an eminent place in 
 the AfTembly." Plain Dealing, p. 32. 
 
 The Synod at Cambridge in 1649 
 agreed as follows : " 5." While the offen- 
 der remains excommunicate, the church 
 is to refrain from all member-like com- 
 munion with him in ipiritual things, and 
 alio from all familiar communion with 
 him in civil things farther than the ne- 
 ceffity of natural or domeilical or civil 
 relations do require ; and are therefore 
 to forbear to eat and drink with him, 
 that he may be alhamcd. 6. Excom- 
 munication being a ipirituall punifhment, 
 it doth not prejudice the excommunicat 
 
The Bloudy Tenent. 
 
 387 
 
 Thefe worthy f?jen fee caufe to qiieftion this Law 
 upon good reafons rendred, though it appears not by 
 their words that they wholly condemne it, only they 
 defire a longer time, implying that after I223I fome 
 longer time the Magiftrate may proceed : and indeed 
 I fee not, but according to fuch principles^ it the 
 Magijirate himfelfe fliould be caft out, he ought to 
 be proceeded againfl: by the Civill Jlate^ and confe- 
 quently depofed and punidied (as the Pope teacheth) 
 yea though happily he had not offended againil: either 
 bodies or goods of any fubjed:. 
 
 Thirdly, from this true confcjjion that the Magij- 
 irate ought not to punidi for many linnes above men- 
 tioned : I obferve how they croffe the plea which 
 commonly they bring for the Magijirates punilhing 
 of falfe DoBrines, Heretiques, 6cc. [viz. Kom. 13. 
 The Magi/irate is to punilh them that doe evill : | 
 and when it is anfwered. True, evill againfl: the 
 Second Table, which is there onely fpoken of, and 
 againft the Bodies and Goods of the Subjefl, which 
 are the proper objeB of the Civill Magijirate, (as they 
 confeffe ;) It is replied, why is not Idolatry finne ? 
 Herejie fmne ? Schijme and falfe JVorjhip finne? Yet 
 
 cate per- 
 lons. 
 
 A dan- 
 gerous 
 doftrine 
 againil all 
 civillMag- 
 illrates. 
 
 Many fins 
 prohibited 
 to be pun- 
 ilhcd by 
 the Mag- 
 illrate and 
 yet they 
 alio charge 
 him tu 
 punifli all 
 lin, Rom. 
 '3- 
 
 in, or deprive him ot' his civil rights, and 
 therefore toucheth not Princes, or other 
 Magiflrates, in point of their civil dig- 
 nity or authority." Cambridge Platform, 
 xiv. p. 22. 
 
 In England till quite a recent period 
 excommunication worked civil difquali- 
 fication quite beyond any known here. 
 " Formerly an excommunicated man was 
 diiablcd to do any ad that was required 
 to be done by a probus et legalis homo. 
 He could not ferve upon juries, could 
 
 not be a witneis in any court, and what 
 was worit of all, could not bring an 
 aflion, either real or perfonal, to recover 
 lands or money due to him. But now 
 by 53 Geo. III. C. 127, S. 3, no perfon 
 who fhall be pronounced excommunicate 
 fhall incur thereby any civil penalty or 
 incapacity whatever, lave fuch imprifon- 
 mcnt, not exceeding fix months, as the 
 court fo excommunicating luch pcrion 
 Ihall pronounce." Stephen, Commenta- 
 ries, i v : 17. 
 
388 T^he Bloudy Tenent. 
 
 heere in this palTage many evils, manyy/wj, even of 
 
 Parents againft their Children, Majiers again ft their 
 
 Servants, Husbands againft their Wives, the Magif- 
 
 trate ought not to meddle with. 
 Originall Fourthly, I dare not aflent to that aifertion, " That 
 to hur[^re- ^'^^^ originall Jinne remotely hurts the civill State. Tis 
 motely true, fome doe, as inclinations to murther, theft, whore- 
 Y'^^ }^ ' do??ie, Jlander, dijobedience to Parents and Magijirates : 
 civill but blindnes of ??iinds, hardnes of heart, inclination to 
 ^ate- choofe or worfhip this or that God, this or that Chrijl, 
 
 befide the true, thefe hurt not remotely the civill 
 
 Jiate, as not concerning it, but \.\\^ JpiritualL 
 Magif- Peace. Let me (in the laft place) remind you of 
 
 ft"aTel tbeir charge againft the Magijtrate, and which will 
 forbidden neceflarily turne to my wrong and prejudice : They 
 to hear f^y^ ^^ Magijlrate in hearing and profecuting the 
 plaints, complaints of children againft \}a^\x parents, oi Jervants 
 
 againft their majiers, ot wives againft their hujhands, 
 
 without acquainting the Church firft, tranfgrefteth 
 
 the rule of Chrijl. 
 
 Truth. Sweet Peace, they that pretend to be thy 
 
 deareft friends, will prove thy bitter enemies. 
 
 Firft, I ask for one rule out of the Tejlament of the 
 
 Lord "Jejus, to prove this deepe charge and accufa- 
 
 tion againft the Civill Magijlrate ? 
 Thou- Secondly, This is built upon a fuppolition ot what 
 
 fands of rarely falls out in the World, to wit, that there muft 
 weales necelfarily be a true [224] Church of Chrift (in every 
 where no lawfull State) unto whom thefe complaints muft goe : 
 ^h"^ h f ^bereas how many thoufand Common-weales have 
 Chrift. been and are, where the name of Chrift hath not (or 
 
 not truly) been founded. 
 
T^he Bloudy Tenent. 389 
 
 Thirdly, The Magillrates office (according to their The com- 
 own grant) properly refped:ing the bodies and goods fg^'jjigg" 
 of their SubjeBs, and the whole body of the Common- properly 
 weak being made up of Families (as the ?}ie?nbers con- ^f'^ '"'° . 
 
 I 1 r 1 T L COgni- 
 
 ftituting that body) I fee not how (according to thezanceof 
 rule oi Chriji (Rom. 13.) the Magijirate may refufe the civill 
 to heare and helpe the juft complaints of any fuch ^^3^^^' ' 
 petitioners^ Children, Wives, and Servants, againft 
 opprejjion, ^c. 
 
 Peace. I have long obferved that fuch as have been They who 
 ready to afcribe to the Civill Magijirate and his Sword ^^ 5° 
 more then God hath afcribed, have alfo been moll trates more 
 ready to cut otf the skirts, and (in cafe of his inclin-then is 
 ing to another conjcience then their owne) to fpoil^j^^J^^ ^p^^ 
 him of the robe of that due Authoritie with which to difrobe 
 it hath pleafed God and the People to inveft and^^f^^^ 
 
 . - 1^ -^ what IS 
 
 Cloath him. theirs. 
 
 But I fliall now prefent you with the 13. Head: 
 whofe Title is, 
 
 CHAP. CXXIX. 
 
 What power Magijirates have in publike AJfemblies ,3. Head. 
 of Churches. 
 
 ** TT^Irfl: (fay they) the Churches have power to 
 " 1/ alfemble and continue fuch Aflemblies for the 
 " performance of all Gods Ordinances, without or 
 " againft the confent of the Magiftrate, renuente Mag- 
 " i/iratUy becaufe 
 
 " Chriftians are commanded fo to doe, Matth. 28. 
 " 18. 19. 20. 
 
390 T^he Bloudy Tenent. 
 
 " Alfo becaufe an Angel from God commanded 
 " the Apoftles fo to doe, ABs 5. 20. 
 
 " Likewife from the pradice of the Apoftles, who 
 " were not rebelHous or feditious, yet they did fo, 
 '' AB. 4. 18. 19. 20. JB. 5. 27. 28. 
 
 ** Further from the practice of the Primitive Church 
 " at Jerufalem, who did meet, preach, pray, minifter 
 " Sacraments, cenfures, AB. 4. 23. renuente Magijiratu. 
 225] *' Moreover from the exhortation to the 
 " Hebrewes, 10. 25. not to forfake their Affembhes, 
 " though it were in dangerous times, and if they 
 " might doe this under profeffed Enemies, then we 
 "may much more under Chrillian Magiftrates ; elfe 
 ** we were worfe under Chriftian Magiflrates then 
 ** Heathen : therefore Magiftrates may not hinder 
 " them herein, as Pharaoh did the people from fac- 
 "rififing, for Wrath will be upon the Realme, and 
 " the King and his Sons, Ezra 7. 23. 
 
 Secondly, it hath been a ufurpation of forraigne 
 " Countries and Magiftrates to take upon them to 
 " determine times and places of Worship : rather let 
 " the Churches be left herein to their inoffenfive 
 " Libertie. 
 
 Thirdly, concerning their power of SynodAlTemblies: 
 
 " Firft in corrupt times, the Magilirate defirous to 
 " make Reformation of Religion, may and (hould 
 "call thofe who are moft ht in feverall Churches, to 
 " aflemble together in a Synod, to difculfe and declare 
 " from the Word of God, matters of Dodrine and 
 " Worfliip, and to helpe forward the Reformation of 
 "the Churches [of J God: Thus did Jojiah. 
 
 Secondly, in the reformed times he ought to give 
 
^he Bloudy Tenent. 391 
 
 " Libertie to the Elders ot feverall Churches to alTem- 
 " ble themfelves by their owne mutuall and voluntary 
 "agreement, at convenient times, as the meanes 
 ** appointed by God, whereby he may mediately 
 ** reform matters amilie in Churches, which imme- 
 " diately he cannot nor ought not to doe. 
 
 Thirdly, Thofe meetings for this end we conceive 
 " may be of two forts. 
 
 ** 1. Monthly, of fome of the Elders and MelTen- 
 "gers of the Churches. 
 
 *' 2. Annuall, of all the Melfengers and Elders of 
 " the Churches. 
 
 •* Firlf monthly of fome: Firft, thofe members of 
 " Churches which are neereft together, and fo may 
 " moft conveniently alTemble together, may by mutu- 
 ** all agreement once in a moneth confult of fuch 
 " things as make for the good of the Churches. 
 
 " Secondly, the time of this meeting may be fome- 
 " times at one place, fometimes at another, upon the 
 " Lecture day of every Church where Led:ures are : 
 " and let the Lecture that day be ended by eleven of 
 ** the clock. 
 
 226] "Thirdly, let the end of this AlTembly be to 
 ** doe nothing by way of Authoritie, but by way of 
 " Councell, as the need of Churches fhall require. 
 
 Secondly Annuall, ot all the Elders within our 
 "jurifdid:ion or others, whereto the Churches may 
 ** fend once in the yeare to confult together for the 
 "publike welfare of all the Churches. 
 
 " Firft, let the place be fometimes at one Church, 
 " fometimes at another, as Reafons for the prefent 
 " may require. 
 
392 T^he Bloudy Tenent. 
 
 " Secondly, let all the Churches fend their waighty 
 " queftions and cafes fix weeks or a month before the 
 "fet time, to the Church where the AlTembly is to 
 " be held, and the Officers thereof difperfe them 
 " fpeedily to all the Churches, that fo they may have 
 ** time to come prepared to the difcuffing of them. 
 
 ** Thirdly, let this AlTembly doe nothing by Author- 
 " itie, but only by Councell, in all cafes which fall 
 "out, leaving the determination of all things to par- 
 " ticular Churches within themfelves, who are to 
 "judge, and fo to receive all doctrines and dired:ions 
 " agreeing only with the Word of God. 
 
 The grounds of thefe AJfemblies. 
 
 " Firft, need of each others helpe, in regard of 
 " dayly emergent troubles, doubts, and controverfies. 
 
 " Secondly, love of each others fellowfhip. 
 
 " Thirdly, of Gods glory out of a publike fpirit to 
 " feeke the welfare of the Churches, as well as their 
 " owne, I Cor. i o. 33. 2 Cor. 11. 23. 
 
 Fourthly, The great bleffing and fpeciall prefence 
 " of God upon fuch Aflemblies hitherto. 
 
 Fifthly, the good Report the Elders and Brethren 
 " of Churches (hall have hereby, by whofe com- 
 " m union of Love others fhall know they are the 
 " Difciples of Chriff. 
 
 CHAP. CXXX. 
 
 A ftrange Truth. ^ May well compare this pajfage to a double 
 
 double J^ piBure : on the firft part or fide of it a moft 
 
 faire and beautifull countenance of the pure and holy 
 
T^he Bloudy Tenent. 393 
 
 Word of God: on the later lide or part, a moft fowre and 
 
 uncomely deformed looke of a meere humane invention. 
 
 227] Concerning the former, they prove the true and Thegreat 
 
 unqueftionable power and priviledge of the Churches'^^^\l^l^f^^ 
 
 oi Chriji to alfemble and pradiife all the holy Ordi- Spouk or 
 
 nances of God^ without or againfl the confent ©f the^Jj".''^^ °^ 
 
 Magijlrate. 
 
 Their Arguments from Chrijls and the Angels 
 voyce, from the Apojiles and Churches practice, I 
 delire may take deepe imprejjion written by the point 
 of a diamond, the finger of Gods fpirit, in all hearts 
 whom it may concerne. 
 
 This Libertie of the Churches oiChriJl he inlargeth 
 and amplifieth fo far, that he calls it an ufurpation of 
 fome Magijlrates to determine the time and place of 
 IVorJhip : and fay, that rather the Churches (liould be 
 left to their inoffenfive libertie. 
 
 Upon which Grant I mufi: renew my former To hold 
 9ucerie, Whether this be not to walke in cojitradic^^^^y ''f,^^ 
 
 • 1 1 1 • 1 /• / 11 • 77 'i r ^ walk 
 
 ttons, to hold with light ^ yet walke m darknes ^ for in dark- 
 How can they fay the Magijlrate is appointed by"^^"^- 
 God and Chrijl the Guardian of the Chrijiian Church 
 and JVorJhip, bound to fet up the true Church, Min- 
 ijlrie and Ordinances, to fee the Church doe her duty, 
 that is, to force her to it by the Civill /word : bound 
 to fupprelfe the falfe Church, Minijlrie and Ordi-^Y^^^ 
 nances, and therefore confequently, to judge and Magiftrate 
 determine which is the true Church, which is thel'^^'^P ^° 
 
 be tiie 
 
 falfe, and what is the duty of the Church officers and chief gov- 
 members of it, and what not: and yet (fay they) the ^'■"°^'' o'^ 
 Churches muft aifemble, and pradice all Ordinances,\^^ ^^'^ 
 without his coiijent, yea againlf it : Yea and he hath call downe 
 50 
 
394 '^^^ Bloudy Tenent. 
 
 not to have not fo much powcF as to judge what is a convenient 
 appdnt ° ^^^^''^ ^^^ place for the Churches to afTemble in ; which 
 the place if he fhould doe, he fliould be an ufurper, and fhould 
 or time of abridge the Church ot her inofFenlive libertie. 
 
 As if the Majier or Governour of a Ship had power 
 2 Simili- to judge who were true and lit officers, mariners, &c. 
 tudes illuf-for the managing of the Ship, and were bound to fee 
 MagHlrate ^^^"^ each performe his duty, and to force them 
 cannot be thcreunto, and yet he (liould be an ufurper if hee 
 both gov- {l^ould abridge them of meeting and managing the 
 theChurch'^C/^^ at their pleafure, when they pleafe, and how 
 and yet they pleafe, without and againfl: his confent : Cer- 
 comina^ncT^^^'^^y if a Phjfitian have power to judge the difeafe 
 ing. of his patient^ and what courfe of Phyjicke he mufl 
 
 ufe, can he bee counted an ufurper unlelTe the patient 
 might take what phyjicke himfelfe pleafed, day or 
 night, fummer or winter, at home in his chamber, 
 or abroad in the aire ? 
 If a 228] Secondly, by their grant in this pafTage that 
 
 Church Qods people may thus alTemble and practice ordinances 
 fenfble without and again ft the confent of the Magijlrate I 
 without infer, then alfo may they become a Churchy conjiitute 
 th'^MHr-^"^ ^^^Md'r without or againft the confent of the 
 trates con- Magijlrate : Therefore may the Mejfengers of Chrijl^ 
 fent fas is preach and baptije^ that is, make difciples and wajlj 
 then"rnuch them into the true profeffion of Chrijlianity accord- 
 more con- ing to the commijjion^ though the Magijlrate determine 
 ihtute and^j^^ publikly declare, fuch Minijlers^ fuch baptijmes. 
 Church, fuch Churches to be hereticall. 
 
 &c. Thirdly, it may here be queftioned what power is 
 
 now given to the Civill Magijlrate in Church matters 
 and Spirituall affairs ? 
 
The Bloudy Tenent. 395 
 
 If it be anfwered that although Gods people may- 
 doe thus againft the Magijlrates confent, yet others 
 may not. 
 
 I anfwer (as before) who fees not herein partiality G''"^^. 
 to themfelves : Gods people muft enjoy their Liberty^^^ la 1 >• 
 of Conjcience^ and not be forced ; but all the Subjedls 
 in a Ki7igdome or Monarchies or the whole world 
 befide, inuft be compelled by the power of the Civil/ 
 Sicord to alfemble thus and thus. 
 
 Secondly, I demand who fhall judge whether they H" the Civ- 
 are Gods people or no, for they fay whether the Mag- ^^jj^l^^^^^ 
 ijlrate cojijent or confent not, that is judge fo or not, build the 
 thev ought to goe on in the Ordinances renue?ite Macr- Spirituall 
 
 -n ^ , f ^ ^ or Chrif- 
 
 i/iratU^ ^ _ _ tianhoufe. 
 
 How agrees this with their former and generallhe muft 
 aj/ertion, that the Civill Magi/irate muft fet up theJ^^g^°^^ 
 Chrijiian Church and Worjhip^ therefore by their ter. 
 owne grant he muft judge the godly themfelves, he 
 muft difcerne who are fit matter for the Houfe of 
 GW, living Jlones, and what unfit matter, trajh and 
 rubbijh ? 
 
 Thofe worthy men^ the Authours of thefe pojitions, A dole 
 and others of their judgement have caufe to examine J-"jj j^'^^j.] 
 their foules with feare and trembling in the prefencegatory to 
 of God upon this inter^atory, viz. whether or no this^^.^ "^°"' . 
 
 icicnccsot 
 
 be not the bottome and root of the matter : If they the au- 
 could have the fame fupply of maintenance without thors of 
 the helpe of the Civill Sword, or were perfwaded to^^^ ^ P°" 
 
 1 •/ • r • iitions. 
 
 live upon the voluntary contribution of poore Saints, 
 or their owne labour , as the Lord J ejus and his firft 
 Meff'engers did ; I fay, if this lay not in the bottom^ 
 whether or no they could not be willingly fhut of 
 
396 The Bloudy Tenent. 
 
 the Civill power ^ and left only to their inoffenjive lib- 
 erties ? 
 A fad J could alfo put a fad ^cerie to the confciences of 
 
 fome con°- ^'^'^^» viz. what fhould be the reafon why in their 
 cerning native Country whcvQ the Magi/irate [229] confented 
 their prac-j^Qj.^ they forbore to prad:ice fuch Ordinances as now 
 they doe and intended to doe, fo foone as they got 
 into another place where they might fet up Magif- 
 trates of their owne, and a Civill Sword^ &c. How 
 much is it to be feared that in cafe their Magijlracie 
 • fhould alter, or their perfons be caft under a Magif- 
 tracie prohibiting their practice, whether they would 
 then maintaine their feparate meetings without and. 
 again ft the confent of the Magiftrate, renuente Mag- 
 iftratu ? 
 Amarvail- Laftly, it may be queftioned how it comes to palfe 
 ous chal- that in pleading for the Churches liberty more now 
 more Lib- ^^^er the ChrijUan Magijlrate, lince the Chrijlians 
 ertie to tooke that liberty in dangerous times under the 
 Chnftians Jj^athen, why he quotes to prove fuch liberty, Pha- 
 Chriilian ^^ohs hiudriug the Ifraelites from worjhip, and Ezra 
 Magiftratey, 23. Artaxcrxes his feare of wrath upon the Realme? 
 the^Hea^'^ Are not all their hopes and arguments built upon 
 then. the ChrijUan Magijtrate, whom (fay they) the hrft 
 Chrijlians wanted, and yet do they fcare the ChrijUan 
 Magijirate (whom they account the governour of the 
 Church) with Pharaoh and Artaxerxes that knew not 
 God, expedting that the ChrijUan Magijirate lliould 
 a(fl and command no more in Gods worfliip then 
 they ? 
 
 But what can thofe inftances of Pharaohs evill in 
 hindring the IJraelites worOiipping of Gody and Arta- 
 
T^he Bloudy Tenent. 397 
 
 xerxes giving liberty to Ifrael to wordiip God, and 
 build the Tt'ffiplt\ what can they prove but a duty in 
 all Prhices and Civill Magijlrates to take off the 
 yoake of bondage, which commonly they lay on the 
 necks of the foules of their fubjeBs in matters of 
 Conjcience and Religion ? 
 
 CHAP. CXXXI. 
 
 Peace.TT is plaufible, but not reafonable that Gods^^^^^^^- 
 
 X people fhould (confidering the drift of thefe/p^po-nte? 
 pofitions) expe(5l more liberty under a Chrijiian then by Chrift 
 under a Heathen Mag-i/irate : Have Gods people more-^^'"^ ^°^; 
 
 1 1 r 1 • )• ernours or 
 
 liberty to breake the command of a Chrijtian then his King- 
 an Heathen governour f and fo to fet up Chrijis Church dome, it 
 and Ordinances after their own^ confcience ?i.g2.m{]i hiSreaibnable 
 conlent more then againft the confent of an Heathen tha\iChni- 
 or unbeleeving: Mas-iiirate f what is become of all ^i^^smouJd 
 
 o .^ ^ , . more tree- 
 
 the great expectation what a Chrijiian Magijlrate ly breake 
 may and ought to doe in eftablidiing the Church, in^he com- 
 retorming the Church, and in punifhing the contrary ? [^^"q^}^°j-_ 
 'Tis true (fay [230] men) in ChriJls time and in thetian, then 
 time ot the firft Miniders and Churches there were°I ^^f 
 no Chrijiian Magijlrates, and therefore in that cafe, Magif- 
 it was in vaine for Chrijlians to feeke unto the Heathen^^^^^- 
 Magijlrates to governe the Church, fuppreffe Here- 
 ticks, &c.but nowweenjoy Chrijiian Magijlrates, &c. 
 Truth. All Reajon and Religion would now expert 
 more fubmiffion therefore (in matters concerning 
 Chrijl) to a Chrijiian Magijlrate, then to a Pagan or 
 Antichrijlian ruler! But (deare Peace) the day will 
 difcover, the fire will trie, i Cor. 3. what is but wood, 
 
398 The Bloudy Tenent. 
 
 hay, and ftubble, though built (in mens upright inten- 
 tion) on that foundation Jefus Chriji. 
 The ne- gut (to winde up all) as it is moft true that Mag- 
 Civnlgo- ifti^^cy hi generall is of God (Rom. 13.) for the pref- 
 vernment ervation of Maukindc in civill order and peace, (the 
 '"f r"5^^'^ /F(5r/^ otherwife would bee like the Sea, wherein 
 but the' Men, like Fijhes would hunt and devoure each other, 
 fpeciaJl and the greater devour the lelfe:) So alfo it is true, 
 men^^i° '■^^^ Magijlracy in fpeciall for the feverall kindes of 
 Pet. 2. it is of Man, i . Pet. 2. 1 3. Now what kinde of Mag- 
 *3- ijirate foever the people fliall agree to fet up, whether 
 
 he receive ChrijUanity before he be fet in office, or 
 whether he receive ChrijUanity after, bee receives no 
 more power of Magijlracy, then a Magijirate that 
 hath received no ChrijUanity. For neither of them 
 both can receive more, then the Conwwiiweal, the 
 Body of People and civill State, as men, communicate 
 unto them, and betruft with them. 
 Civill All lawfull Magijtrates'm the World, both before 
 
 Magif- the comminp; of C/6r/// ye/us, and fince, (excepting 
 
 trates are '-' . *^ . •'^ , 
 
 deriva- thofe uuparaleld typicall Magijlrates of the Church of 
 
 tives 'irovci IJrael) are but Derivatives and Agents immediately 
 
 tainero"" ^^^ived and employed as eyes and hands, ferving for 
 
 bodies of the good of the whole : Hence they have and can 
 
 people, have no more Power, then fundamentally lies in the 
 
 Bodies or Fountaines themfelves, which Power, Might, 
 
 or Authority, is not Religious, Chrijiian, &c. but nat- 
 
 urall, humane and civill. 
 
 A beleev- And hence it is true, that a Chrijiian Captaine, 
 
 ing Mag- Chrijiian, Merchant, Phyjitian, Lawyer, Pilot, Father, 
 
 n^Q^e a Majler, and (fo confequently) Magijirate, &c. is no 
 
 Magiilrate morc a Captaine, Merchant, Phyjitian, Lawyer, Pilot, 
 
The Bloudy Tenent. 399 
 
 Father^ Majier^ Magijirate^ &c. then a Captaine, f*^^" ^n 
 Marchant, &c. of any other Confcience or ReHgion. J^" ^ ^^^" 
 Tis true, Chriftianity teacheth all thefe to ad: in The ex- 
 their feverall callings, to an higher ultimate end, "^'^J^.'^ 
 from higher principles, in a [231 | more heavenly and tianity in 
 
 fpirituall manner, &c. all call- 
 
 ings. 
 
 CHAP. CXXXII. 
 
 Peace. O that thy Light and Brightnes (deare Truth) 
 might fliine to the darke World in this particular : 
 let it not therefore be grievous, if I requeft a little 
 further illullration of it. 
 
 Truth. In his feafon Go^ will glorifie himfelfe in 
 all his Truths : but to gratifie thy defire, thus : A 
 Pagan or Antichrijlian Pilot may be as skilful! to 
 carry the Ship to its defired Port, as any Chrijiian 
 Mariner or Pilot in the World, and may performe 
 that worke with as much fafcty and fpeed : yet have 
 they not command over the Joules and conjciences of The 
 their pajjengers or mariners under them, although 1^^^' p-^^^ 
 they may juflly fee to the labour of the one, and theintheShip 
 civill behaviour of all in the Jhip : A Chrijiian Pilot ^^ ^^e 
 he pertormes the fame worke, (as likewife doth the^°^^°"' 
 Metaphoricall Pilot in the fhip of the Commonweale) 
 from a principle of knowledge and experience : butchriaian- 
 more then this, he a6ts from a roote of the feare ofitie fleeres 
 G«?^ and love to mankind, in his whole courfe. Sec- ^. p.',' 
 ondly, his aime h more to glorifie God xh^n to gainecourfe. 
 his pay, or make his voyage. Thirdly, he walkes 
 heavenly with Men, and God^ in a conllant obferva- 
 
400 The Bloudy Tenent. 
 
 TheGhriftion of Gods hand mjlormes, calmes, &c. So that the 
 hath no°^ thread of Navigation being equally fpun by a believ- 
 morepow- ing ov unbelievifig Pilots yet is it drawn over with the 
 eroverthe^^^^ of GodUnes and Chrijiianitie by a Chrijiian Pilots 
 his Mari- while he is holy in all manner of Chrijiianitie, i Pet. 
 ners or I. I 5. But laftly, the Chrijiian Pilots power over the 
 then"fhr' Soules and confciences of his Sailers and Pajfengers is 
 unchriftiannot greater then that of the Antichri/iian, otherwife 
 or Pagan ^\yqy\ he can fubdue the foules of any by the two- 
 edged fword of the Spirit, the Word of God, and by 
 his holy demeanour in his place, &c. 
 
 Peace. I fliall prefent you with no other conlider- 
 atioon in this firfl part of the Pid:ure, but this only : 
 The Although the tearme Heathen is moft commonly 
 
 tearmes appropriated to the wilde naked Americans, &c. yet 
 ^JchHr tt^^^ worthy men juftly apply it even to the civilized 
 tian Mzg- Romanes &c. and confequently muft it be applied to 
 iftrate. ^^ moft civiHzed Antic hrijlians, who are not the 
 Church and people of God in Chriji. 
 
 Truth. The Word ZD^J in the Hebrew, and Ifivrj 
 in the Greeke, fignifie no more then the Gentiles or 
 Nations of the Earth, which [232] were without and 
 not within, the true typicall nationall Church of the 
 yewes before Chriji, and fince his comming, the 
 Gentiles or Nations of the World, who are without 
 that one holy Nation of the Chrijiian IJrael the 
 Church gathered unto Chriji Jejus in particular and 
 ^!^ °T°^ diftind: cono-reg-ations all the World over. 
 
 Chnil are " o . , , i a> 
 
 heathens, Tranjlatours promilcuoully render the words Gen- 
 that is of fii^s. Heathens, Nations : whence it is evident that 
 tions o^r ^^eu fuch as profefTe the Name of Chriji in an unre- 
 Gentiles. generate and impenitent eftate, whether Papijl or 
 
The Bloudy Tenent. 401 
 
 Protejiant are yet without, that is Heathen^ Gentiles 
 or of the Nations. 
 
 CHAP. CXXXIII. 
 
 P^^fd'. T^ Eare Truths it is now time to caft your eye 
 \J on the fecond part of this Head ox picture 
 uncomely and deformed. 
 
 Truth. It containes two forts of Rehgious meet- 
 ings or afl'embhes. 
 
 Firft, more extraordinary and occafionall, for which 
 he quotes the practice oi Jojiah. 
 
 An. Jojiah was in the type, fo are not now theJ°^^^^^ 
 feverall Governours of Commonweales, Kings or Gov- chrift 
 ernours of the Qhurch or IfraeL whofe ftate I have jefus the 
 proved to be a Nofie-fuch, and not to bee parallel 'd 7^'"^° , 
 but in the Antitype the particular Qhurch of Chriji^ 
 where Chriji Jefus alone fits King in his owne mo ft 
 holy Government. 
 
 Secondly, they propound meetings or ajfemhlings 
 ordinarily Jiated 2.nA conjlant, yearly and tnonthly unto 
 which the civill Magi/irate (liould give liberty. For 
 thefe meetings they propound plaufible arguments 
 from the necej/ity of them from Qhrijiian fellowjhip 
 from Gods glory ^ from the experience of the benefit 
 of them, and from the good report of them, as alfo 
 thofe two Scriptures, 1 Cor. 10, 33. 2 Cor. 11. 38. 
 
 To thefe I anfwer. If they intend that the ai;///^" ^"J"^ 
 Magijlrate iliould permit liberty io the free and vol- fj" ^ j^fire 
 untary Spirituall meetings of their Subjects, I fhall of liberty 
 fubfcribe unto them: but if they intend that the'°^°"^^ 
 
 / conlcien- 
 
 Magijlrate lliould give liberty only unto themfelves, ces, & 
 
402 The Bloudy Tenent. ■ 
 
 bondage ^nd not to the reft of their JubjeBs^ that is to defire 
 odiers' their owne foules only to be free, and all oxh^v Joules 
 oi t\\Q\Y fubjeBs to be kept in bondage\:]^ 
 233] Secondly, if they intend that the Magijlrate 
 fliould inforce all the Riders of luch Churches under 
 their 'JuriJdiBion^ to keepe correfpofidencie with them 
 in fuch meetings, then I fay (as before) it is to caufe 
 him to give Libertie with a partiall hand, and unequall 
 Ballance : for thus I argue: If the Civill State 2in& 
 Civill officers be of their Religion and Confcience, it is 
 not proper for them to give libertie or freedome^ but 
 to give honourable tejlimonie and approbatto?i, and 
 their own perfonall fub?niJjion to the Churches. But 
 - if the civill State and Officers be of another confcience 
 and tvorfhip, and lliall be bound to grant permiffion 
 and libertie to them, their confciences and ?neetif2gs, 
 and not to thofe of his own Religion and Conjcience 
 alfo, how will this appeare to be equall in the very 
 eye of Common peace and righteoujhejje ? 
 
 For thofe jK^^^^-^ and monthly meetings, as we find 
 not any fuch in the firft Churches ; So neither will 
 thofe generall arguments from the plaulible pretence 
 of Chrijiian fellow (liip, Gods glory, &c. prove fuch 
 particular wayes oi glorifying God, without fome pre- 
 cept ox prejident of fuch a kind. 
 
 For thofe Scriptures, i Cor. 10. 33. & 2 Cor. 11. 
 38. expreffing the Apoflle Paul his zeale for glorify- 
 ing God, and his care for all the Churches, it is cleere 
 The Com- they conceme fuch as are indeed Pauls fuccejjors, fent 
 miffion forth by Qhrijl J ejus to preach and gather Churches : 
 of ^pi-each- but thofe Scriptures concerne not the Churches them- 
 ing and felvcs, nor the Pajiours of the Churches properly, 
 
T^he Bloudy Tenent. 403 
 
 leafl: of all the Civill State and Qoiiunonnjoealth, neither baptizing 
 of which (the Churches^ the Pajiours^ or Qo}/uno7i-'l^)^J'l^^^'^_ 
 wealth) doe goe forth perfonally with that comviijjion^^^^ to the 
 Matth. 28. to preach and baptize, that is, to gather ^^"'"^j"' 
 
 -^ -« ' » o or fixed 
 
 (churches unto K^hrijt. Teachers 
 
 For as for the tirll, the Churches are not Minijlers'^{ i^ ^eail 
 of the Go/pel : the Angels or MeJJhigers of the^^^j^^^Qj^^^ 
 Qhurches, and the Churches themfelves were diflind:, weak. 
 Revel. 2. <^ 3. 
 
 As for the fecond, the pajlours and Elders of the A qua?rie, 
 Church, their worke is not to g-ather Churches, but^^°^^^^ 
 
 1 /' / 1 ^ r-f n^ T~» "ow the 
 
 to govertie 2.na feed them, Acts 20. & i ^rtY. 5. ^are of 
 
 As for the civill Magijir ate, it is a Minijiry indeed : all the 
 (Magijtrates are Gods Minijiers, Rom. 13.) but it is •-'^^''^'h"- 
 of another Nature, and therefore none of thefe, the 
 Churches of Chriji, the Shepherds of thofe Churches, 
 nor the civill Magijlrate, fucceeding the Apojiles or 
 firft MeJJetigers, thefe Scriptures alleadged concerne 
 not any of | 234] thefe to have care of all the Churches. 
 Peace. Deare Truth, who can heare this Word, 
 but will prefently cry out. Who then may rightly 
 challenge that com?)iiJ/ion, and \\\2X promije. Math. 28. 
 &c. 
 
 Truth. Sweet Peace, in due place and feafon, that^ M'n'i- 
 ^ejiion may be refolved ; but doubtles the truey^c- Jj^'^(^^^°^^ 
 cejjours muft precede or goe before the Church, mak- 
 ing Difciples, and bapti-ziiig as the Apojiles did, who 
 were neither the Churches, nor the Pajlours and 
 fixed Teachers of them, but as they gathered, fo had 
 the care of the Churches. 
 
404 
 
 The Bloudy Tenent. 
 CHAP. CXXXIV. 
 
 ,T Ceafe to urge this further; and, in the lafl 
 
 Peace. ^ 
 
 place, marvell what fhould be the reafon of 
 that Gonclulion, " viz. There is no power of deter- 
 " mination in any of thefe meetings, but that all muft 
 ** be left to the particular determination of the 
 ** Churches.' 
 Jas 15. Truth. At the meeting at Jei'Mfalem^ when Paul 
 common Vj^^ ^^^^^^^^ ^^^ Others were fent thither from the 
 Church of Chriji at Antioch^ the Apojiles and Elders 
 did not only confult and advife, but particularly deter- 
 7nined the ^ejlion which the Church of Antioch fent 
 
 • The doftrine of the "Model" in 
 regard to the determinative power of 
 Councils and Synods is about the fame 
 as that laid down in the " Anfwer to 
 Two and Thirty Quellions &c.," writ- 
 ten by Richard Mather iome four years 
 later. That quotes with approbation 
 from Ames, " The fentence of a Synod 
 is onely a certaine enquiring and giving 
 of lentence by way of Miniftery, and 
 with limitation ; fo that the decree of 
 the Councell hath fo much force as there 
 is force in the reafon of it." Alfo from 
 Junius, " The fentence of a Councell is 
 of itfelfe onely of advice, not of compul- 
 fion or conllraint, and brings with it a 
 judgement miniileriall, not authority of 
 it felte, nor neceffitv." Anfwcr, {^c. p. 
 66. 
 
 The "Body of Liberties" drawn up 
 by Ward of Ipfwich, and adopted by 
 the General Court in 1641, in the 95th 
 claufe, eleventh ledlion, provides "That 
 once in every month ot the yeare (when 
 the feafon will bear itj It fliall be law- 
 full for the Minillers and Elders of the 
 
 Churches neere adjoyneing together* 
 with any other of the breetheren, with 
 the conlent of the churches to affemble 
 by courfe in each feverall Church one 
 after an other. Provided that the whole 
 adlion be guided and moderated by the 
 Elders of the Church where the Aflem- 
 blie is helde, or by fuch others as they 
 fhall appoint. And that no thing be 
 concluded and impofed by way of Au- 
 thoritie from one or more churches upon 
 an other, but onely by way of Brotherly 
 conference and confultation." 3 Mafs. 
 HijL Coll., viii: 235, 236. 
 
 The Cambridge Platform allows fome- 
 what more authority to iuch bodies. 
 " The Synod's directions and determina- 
 tions, fo far as conlonant to the Word of 
 God, are to be received with reverence 
 and fubmilfion : not only for their agree- 
 ment therewith (which is the principal 
 ground thereof, and without which they 
 bind not at all) but alfo fecondarily, for 
 the power, whereby they are made, as 
 being an ordinance of God appointed 
 thereunto in his word." Platform, w'w^. 
 
The Bloudy Tenent. 405 
 
 to them, about ABs 15. and fend their particular 
 deterininations or decrees to the Churches afterward. 
 
 So that if thefe AJjhnblies were of the nature of 
 that pattern or prejident (as is generally pretended) 
 and had fuch a promije of the ajjijiance and concur- 
 rence of the spirit, as that AJfembly had, they might 
 then fay as that AJJetnbly ^xk, ABs 15. It feemeth 
 good to the holy Spirit and to us : and fliould not leave 
 particular determinations to the particular Churches, 
 in which fometimes are very few able Guides and 
 Leaders. 
 
 Peace. But what fliould be the Reafon to perfwade 
 thefe worthy men to conceive the particular Congre- 
 gations or Churches to be more fit and competent 
 Judges in fuch high points, then an AJfembly ot fo 
 excellent and choice perfons, who muft only confult ^^^"'^^^ 
 
 ,,.,,.■' -^ promile 
 
 and advile, ^c. ? and pre- 
 
 Truth. Doubtlelfe there is a ftrong convid:ion in fence only 
 their Soules of a profelfed promifed prefence of the^J-^^^^^j" 
 Lord J ejus in the midll of his Church gathered after blefled. 
 his mind and will, more then unto fuch kind [235] ot 
 AJI'emblies^ though confining of far more able per- 
 fons, even the Jlower and creame of all the Churches. 
 Peace. It is generally conceived, that the promife 
 of Chrijis prejence to the end of the World (Matth. 
 28.) is made to the Church. 
 
 Truth. There is doubtlelfe a promife of Ch rifts The pro- 
 prefence in the midft of his Church and Congrega- chriils 
 tion, Matth. 18. but the promife of Chrifts prefence, prefence, 
 Matth. 28. cannot properly and immediately belong ^^^Ij^^^* 
 to the Church conftituted and gathered, but to fuch tVom that, 
 Minijiers or Mejfengers of Chrijl JeJ'us^ whom he is Mat. 28. 
 
4o6 The Bloudy Tenent. 
 
 pleafed to imploy to gather and conftitute the Church 
 by converting and bapti^mg : unto which MeJJengers 
 (if Chrift Jefus will be pleafed to fend fuch forth) 
 that palTage, ABs 15. will h^ prejidentiali. 
 14. Pofi- Peace. The 14. generall head is this, t'/z. What 
 am^ned power particular Churches have particularly over 
 Magijlrates. 
 
 " Firft (fay they) they may cenfure any Member 
 " (though a Magiftrate) if by finne he deferve it. 
 
 ** Firft, becaufe Magiftrates muft be fubjed: to 
 "Chrift, but Chrift cenfures all offenders, i Cor. 5. 
 
 "4.5. 
 
 Secondly, Every Brother muft be fubje6t to Chrifts 
 cenfure. Mat. 18. 15, 16, 17. But Magiftrates are 
 brethren, Deut, 17. 15. 
 
 Thirdly, They may cenfure all within the Church, 
 ■ I Cor. 5. 1 2. 
 
 " But the Magiftrates are within the Church, for 
 " they are either without, or within, or* above the 
 *' Church : not the firft, nor the laft, for fo Chrift is 
 ** only above it. 
 
 " Fourthly, The Church hath a diarge of all the 
 " Soules of the members, and muft give account 
 "thereof, Heb. 13. 17. 
 
 " Fifthly, Chrifts cenfures are for the good of 
 " Soules, I Cor. 5. 6. but Magiftrates muft not be 
 *' denied any priviledge for their Soules, for then they 
 ** muft lofe a priviledge of Chrift by being Magif- 
 *' trates. 
 
 "Sixthly, In Church priviledges Chriftians are all 
 "one. Gal. 2. 28. Col. 3. 11. 
 
 2. Magiftrates may be cenfured for apparent and 
 
The Bloudy Tenent. 407 
 
 " nianifeft finne againfl: any Morall Law of God, in 
 '* their judicial! proceedings, or in the execution of 
 " their otfice. Courts are not Sand:uaries for lin ; and 
 "if for no lin, then not for fuch efpecially. 
 
 " Firft, becaufe finnes of Magiflrates in Court are 
 " as hatefull to God. 2. And as much fpoken againft, 
 '' Ifa. 10. I. Mic. 3. I. [236] Thirdly, God hath no 
 " where granted fuch immunity to them. Fourthly, 
 " what a brother may doe privately in cafe of private 
 *' offence, that the Church may doe publikely in cafe 
 "of publike fcandall. But a private brother may 
 " admonidi and reprove privately in cafe of any pri- 
 " vate offence, M^/'. 18. i ^. Luc. 19. ij.Pfal. 141. 5. 
 
 " Laftly, Civill Magiilracy doth not exempt any 
 " Church from faithfull watchfulnelfe over any mem- 
 " ber, nor deprive a Church of her due power, nor a 
 " Church member ot his due priviledge, which is to 
 " partake of every Ordinance of God, needfull and 
 " requifite to their winning and falvation. Ergo, 
 
 CHAP. CXXXV. 
 
 Truth/ I ^Hefe Arguments to prove the Magijirate 
 J- fubjed: ( even for linne committed in judi- 
 cial! proceeding) I judge, like Mount Ziori, immove- 
 able, and every true Chrijiian that is a Magiftrate 
 will judge fo with mee : Yet a Quasrie or two will 
 not be unfeafonable. 
 
 Firll, where they name the Church in this whole church 
 palfage, whether they meane the Church without the ^.^"^'"'^'■^ 
 M'uiijtry or Gover?iours of it, or with the Elders and^-'ha^ged^ 
 Governour s \oyni\y ? and if the latter, why name they firillyupon 
 
4o8 The Bloudy Tenent. 
 
 the Min- ^Qt the Govemoiirs at all, lince that in all adminijlra- 
 Qf^ tions of the Church the duty lies not upon the body of 
 
 the Churchy but firftly and properly upon the Elders 
 It is true in cafe of the Elders obftinacy in appa- 
 rent finne, the Church hath power over him, having 
 as much power to take down as to fet up, Col. 4. 
 Say to Archippus^ <S?r. Yet in the ordinary difpenfa- 
 tions and adminiftrations of the Ordinances^ the Min- 
 ijlers or Elders thereof are firft charged with duty, 
 &c. , 
 
 The Min- Hence firft for the Apojlles, who converted, gath- 
 ifters or ^j.^^ ^ efpoufcd the Churches to Chrift, I queftion 
 
 Liovcrnors *■ -j ^ l 
 
 of Chriils whether their power to edification was not a power 
 Church to over the Churches^ as many Scriptures feem to imply. 
 ledgedTiT Secondly, for the ordinary Officers ordained for the 
 their dif- ordinary and conftant guiding, feeding, and govern- 
 penfations jj^g ^^iq Church, they were Rulers, Shepheards, Bijh- 
 ops, or Overfeers, and to them was every letter and 
 charge, commendation or reproof e dired:ed. Revel. 2. 3. 
 ABs 20. And that place by them quoted for the 
 fubmiffion of the Magifirates to the Church, it men- 
 tions only fubmij/ion to the Rulers therof, Heb. 13. 
 17. Thole excellent men concealed not this out of 
 ignorance, and therefore moft certainly in a filent way 
 confelfe that their doBrine concerning the Mazilirates 
 
 A para- - ^ 
 
 dox, Mag- power in Church caufes would [237J feem too grolTe, 
 iftrates if they fliould not have named the whole Church, 
 ludg^es^ ^ ^"^ ^^^ filently implyed the Governours of it ; And 
 of the is it not wonderfull in any fober eye, how the fame 
 Churches, pgj-^Qj^g i^Magift rates) can be exalted over the Minif- 
 ernours of^^^-^ '^'^^ Members, as being bound to efiablijh, reforjue, 
 them, yet fupprejje by the civill /word in punifliing the body or 
 
The Bloudy Tenent. 409 
 
 goods, and yet for the fame actions (if the Church ^^"'"'■able 
 and Governours thereof fo conceive) be Hable to a ^ ^ ^^' 
 punifhment ten thoufand times more tranfcendent, 
 to wit, exconununicatmi, a punifliment reaching to 
 their Joules and co?iJciences, and eternall eftate, and 
 this not only for common lins, but for thofe aBions 
 which immediately concerne the execution of their 
 civill office, \n judiciall proceeding. 
 
 Peace. The Prelates in ^^ Elizabeths dayes, kept Queene 
 with more plainnelfe to their principles, for acknow- ^^'^•^^^- 
 
 ■I 1^1' ops truer 
 
 ledging the ^ceen to be Supreme in all Church caufes, to the 
 
 leir 
 
 (according to the Title and Power o^ Henry the 8. P'^'^^'P'^^' 
 her Father, taken from the Pope, and given to him ofTb^tTer 
 by the Parliament) they profelfed that the ^een wasfpirit and 
 not a Jljeepe, but under Chriji the chiefe Shepheard,'^'''^^^^''^' 
 and that the Church had not power to excotmjiunicate 
 the ^een. 
 
 Truth. Therefore (fweet Peace) it was efteemed Mr. Bar- 
 capitall (in that faithfull witnejfe of fo much truth as^^^^^ pi'o- 
 he faw, even unto death, Mr. Barrow) to maintainecern°inr"" 
 before the Lords of the Councell, that the ^leen her- Queen 
 felfe was fubjed: to the power oi Chriji J ejus in the ^^'^'^'^^^'^* 
 Church: which Truth overthrew that other Tenent, 
 that the ^eene (hould be Head and Supreme in all 
 Church caufes." 
 
 ■ Henry Barrowe was executed at Ty- Penry and Greenwood before the High 
 
 burn, April 6, 1593. He had been kept Commiffioners, " penned by the prifon- 
 
 in clofe prifon tor many years. He ers themfelves, before their deaths," was 
 
 ftudied at Cambridge and was a lawyer printed in 1586. One of the queftions 
 
 of Gray's Inn. He was at the head of was " Whither he thinketh the Queene's 
 
 the llrifter Puritans who were called Majeftic be fupreine governour of the 
 
 Brownills or Barrowilh. Strype, Life of Church ; and whither fhe may make 
 
 Whitgift, ii: 191. lawes for the church which are not con- 
 
 An account of his examination with trary to the Word of God, or no ? 
 
 52 
 
41 o The Blouiiy Tenent. 
 
 Peace. Thole Bilhops according to their principles 
 (though bad and talle) dealt plainly (though cruelly) 
 with Mr. Barrow: but \\\q(q Authors, whoi'a principles 
 are the lame with the Bifhops (concerning the poiver 
 of the Mdgijiratc in Qhurcb affaires) though they 
 wave the Title, and will not call theni Heads or Gov- 
 ernors (which now in lighter times feems too grolfe) 
 Is not thisyt^f giye they as much Jpiritua// power and aiithoritie 
 tlic Popes ^^' ^^^^ civill Magijirate to the full, as ever the Bijhops 
 profcilion gavc unto them, although they yet alfo with the fame 
 ot jcrvus breath lav all their honour in the dulL and make them 
 
 Jervorum { i ,\ r y r r y r ^^ i • • 
 
 Dii, yet to hck the aiijt or the reet or the L hiu'ches, as it is 
 holding prophelied, the Kifigs and ^leens of the Earth Ihall 
 ili'ppcrto ^^^■*^' when Chrifl: makes them nwvdn^ fathers, and 
 the lips ofnurfmg mothers, Ifa. 49. The truth is, Chrift Jefus 
 Princr.s, jj, honoured, when the m'///7V/<'/Q-///r<7/'t' a member of 
 
 Kings ;ind . ^ ,, i • /i i i r^ / / r i 
 
 Empe- the L hurch, punilheth any member or tjlacr or the 
 rours? (Church with the civill fword, even to the death, for 
 any crime againil: the civill State fo deferving it; for 
 he beares not the fword in vain. 
 
 238 I And Qhriji "Jejiis is againe moll highly hon- 
 oured, when for apparent linne in the Magijirate^ 
 being a member ot the church (tor otherwiie they 
 have not to meddle with him) the Elders with the 
 Church, admonilh him and recover his Soule, or if 
 ohjlinate in fin, caft him forth of their Spirituall and 
 ilhrijlian fellowfhip, which doubtlelfe they could not 
 doe, were the Magijirate J'upreme Governour under 
 
 Anfzv. I thinke the Queene's Maicilie church itlelf, may make any lavvcs for 
 
 lupreme governour of the whole land, the church, other than Chrill hath 
 
 and over the church alio, bodies and already left in his worde." Hitrleitin Mif- 
 
 goods : but I thinke that no prince, ric/A///y, iv : 348. ^vooV, Lives of Puritans 
 
 neither the whole world, neither the ii: 30. Neal, Hijl. of Puritans, i: 201. 
 
c.vamiiici 
 
 The Bloudy Tmcnt. 4 1 i 
 
 Qhri/i in Ecc/c/iujtical/ or i^btirch caiiTes, ami lo con- 
 fequently the true heire and llicceirour of the Apojilcs. 
 
 CHAP. CXXXVI. 
 
 Peace. ^ | ^He 1 5. Head runs thus : viz. In what cales '^ ll^«»^] 
 
 JL mull Churches proceed with Magillrates 
 in cafe ol offence. 
 
 ** We Hke it well, that Churches he llower in pro- 
 
 * ceeding to excommunication, as of all other, lo ol 
 ' Civill Magilh-ates efpecially in point of their Judi- 
 
 * ciall proceedings, unlelfe it he in fcandalous hreach 
 
 * of a manifcll: Law of God, and that alter notorious 
 
 * evidence of the fadt, and that after due feeking and 
 
 * waiting for latisfadtion in a previous Advertilenient. 
 
 * And though each particular Church in refpedt ot 
 ' the (iovernment of Chrill he indepeniient and ahk)- 
 
 * lute within it felfe, yet where the Commonweale 
 ' CO nil lis of Church memhers, it may he a point ot 
 
 * Chrillian wifedome to conlider and conlult with 
 
 * the Court alio, fo far as any thing may feeme douht- 
 
 * full to them in the Magillrates cafe, w''' may he 
 
 * further cleered hy intelligence given from them ; 
 
 * hut otherwife we dare not leave it in the power ot 
 'any Church to forhear to proceed & agree upon 
 
 * that on Earth, which they plainly fee Chrilt hath 
 ' refolved in his Word, and will ratifie in Heaven. 
 
 Truth. If the fcope of this Head he to tjualilie and 
 adorne chrijiian unpartialitie and faithfulnes with 
 chrijtian wi/'douie and tendernejjt\ I honour and applaud 
 fuch a ilhrijl'um motion : hut whereas that cale is put, 
 which is no where found in the patterne ot the firft 
 
4 1 2 The Bloudy Tenent. 
 
 Qbia'chesy nor fuiting with the Rule of Qhrijtianitiey 
 to wit, that the Q^ommonwealc fhould confift oi Church 
 fnemberSy which niufl be tdken privatively^ to wit, that 
 none (hould he admitted members of the Qo/nnion- 
 wca/c, but luch as are lirll members of the Church 
 (which mull: neceifarily run the Church upon that 
 Temptatioji to feele the puH'e of the Court concern- 
 ing a delinquent Magijirate, before they dare proceed) 
 The invcn J ^:^y \^[ [\\c\\ PradUces be brought to | 239 | the Touch- 
 men in Jiofw of the truc frame of a civi/l commonwcaie^ and 
 iwarving the true frame of the Spiritual/ or Cbriftian conwion- 
 trom the ,^^^,^^ t}-je Church of ChrilL and it will be feen what 
 
 true elien- ,'^ 
 
 tialls of ivood^ hay, and Jluhhlc of carnall policie and humane 
 Civill ^"^^ inventions in Chri/ts matters are put in place of the 
 QQ^mon-P^'^'^'^^^^^ //o;/6'j-, gold and ///I't'r of the Ordinafices of the 
 weales. moll High and only wife God. 
 
 CHAP. CXXXVII. 
 
 16. and P<?/26Y.T^Eare Truth, We are now arrived at their 
 
 lall Head |^ j.^^ j^^^^ . ^j^^ ^-^j^ -^ ^^- ^-^^ 
 
 examined. ' 
 
 Their power in the Liberties and Priviledges of 
 theje Churches. 
 
 " Firfl, all Magiftrates ought to be chofen out of 
 " Church-members, Exod. 18. 21. Deut. 17. 15. Prov. 
 ** 29. 2. When the Righteous rule, the people rejoyce. 
 
 " Secondly, that all free men elected, be only 
 " Church-members. 
 
 I. Becaufe if none but Church members (hould 
 " rule, then others fliould not choofe, becaufe they 
 
l^he Bloudy Tenent. 4 1 3 
 
 " may ele(fl others befide Church members. 
 
 2. From the patterne of I/rael, where none had 
 ** power to choofe but only Ifrael, or fuch as were 
 "joyned to the people ot (iod. 
 
 3. If it (liall fill out, that in the Court confifling 
 "of Magiftrates and Deputies, there be a diifent 
 "between them which may hinder the common 
 " good, that they now returne for ending the fame, 
 " to their firft principles, which are the Free men, 
 " and let them be confulted with. 
 
 Truth. In this Head arc 2 branches: Firft con-^Krcai 
 cerning the choice o( Magijirates, that fuch ought to^jj^^"^"' 
 be chofen as are Church members : for which is quo- Whether 
 ted, Exod. 18. 21. Dut. 17. 15. Proverbs 19. 29. c"hurch 
 
 Unto which I anfwer : It were to be wiOicd, that members 
 fmce the point is fo weighty, as concerning the /VA/r^t'iat'sasis 
 and Steer esmen of Kingdoms and Nations, &c. on whofe QodllnVr. 
 ahilitie, care and faithfuhic[]c depends moft commonly ions in a 
 the peace and fafety of the cofufnonwealcs they fail in : P;"'tKular 
 I fay it were to be wiHicd that they had more fully diatc, be 
 explained what [240] they intend by this Affir?native, on\y eligi- 
 viz. Magijirates ought to be chofen out of ^^^^^-'^-^ \,^ X<Tcn 
 members. for Magif- 
 
 For if they intend by this \Ought to be choJhi\ a""ates. 
 neceJIitie of convenience, viz. that for the greater 
 advancement of common uti/itie and rejoycing of the 
 people, according to the place quoted (Prov. 29. 2.) 
 it were to be defired, prayed for, and peaceably 
 endeavored, then I readily alTent unto them. 
 
 But if by this | ()ught\ they intend fuch a neceffitie 
 as thofe Scriptures quoted imply, viz. that people 
 fhall fm by choofing fuch for Magijtrates as are not 
 
414 '^ke Bloudy Tenent. 
 
 members of Churches ; as the Ifraelites (hould have 
 
 finned, if they had not (according to Jethros counfell, 
 
 Exod. 1 8. and according to the co77imand 0I God^ Deut. 
 
 18.) chofen their Judges and Kings within themfelves 
 
 in IJrael : then I propofe thefe necelTary ^laries. 
 
 Lawtull Firft whether thofe are not lawfull Civill cojubina- 
 
 States, tiofiSy focieties, and communions of men, in Townes^ 
 
 where Cities^ States or Kingdoms^ where no Church of Chriji 
 
 f Ch^iT ^^ relident, yea where his name was never yet heard 
 
 are not. of: I adde to this, that Men of no fmall note, skil- 
 
 full in xh^Jiate of the World, acknowledge, that the 
 
 Theworld World divided into 30 parts, 25 of that 30 have never 
 
 ^.'j"f ^'- yet heard of the name of Chrill :' If their Civill pol- 
 
 vided into-'. . , . . , i - n /i - i 
 
 30 parts, ities and combinations be not lawfull, (becaule they 
 
 25 never are not Churches, and their Magijirates Church mem- 
 
 Chriil bers) then dijorder, confu/ion, and all unrighteousnes is 
 
 lawfull, and pleafing to God. 
 
 Lawful! Secondly, whether in fuch States or Common- 
 
 heires ot ^veales, where a Church or Churches of Chrift are 
 
 & Civill refident, fuch perfons may not lawfully fucceed to 
 
 Govern- the Crown or Government, in whom the feare of 
 
 ment, a - Q^^ (according: to yethroes councell) cannot be dif- 
 
 thougnnot \ o J - i >,i i 
 
 Chriilian ccmcd, nor are brethren ot the Church, according 
 and godly, to Dcut. \j.) but Only are fitted with Civill and 
 
 Morall abilities, to manage rhe Civill affaires of the 
 
 Civill State. 
 ChTiftians Thirdly, fince not many WiJ'e and Noble are called, 
 wife and but the poorc rcceivc the Go/pel, as God hath chofen 
 noble and ^j^g />oor^ of the World \.o be rich in Faith, i Cor. i. 
 
 qualified -f . . ' 
 
 for affaires Jam. 2. Whether It may not ordmariiy come to 
 of State, palfe, that there may not be found in a true Church 
 
 ' Hireling Minijiry, p. 3. See fu/tr/i p. 321. 
 
The Blondy Tenent. 415 
 
 of Chriji (which Ibmetimes confilleth but of few 
 perfons) perfons lit to be either Kings or Govcrnours^ 
 &c. whofe civi/I ojfice is no leiTe difficuh then the 
 office of a DoBor of Phyjick, a Majler or Pilot of a 
 Shipy or a Captaine or Commander of a Band or Army 
 of men: for [241] which fervices, the children of 
 Go^ may be no wayes qualified^ though otherwife 
 excellent for they^^r^ of God^ and the knowledge and 
 Grace of the hord lejus. 
 
 4. If Magijtrates ought (that is, ought only) to be^°"^.^ 
 chofen out of the Churchy I demand if they ought f^^e Pro- 
 not alfo to be dethroned ^iuA depojed, when they ceafe teilants 
 to be of the Churchy either by voluntary departure ^^"^^^Y" 
 from it, or by excommunication out of it, according to of Magif- 
 the bloody tenents and practice ot fome Papijh^ with^''^^^^- 
 whom the Protejtants (according to their principles) 
 although they feeme to abhor it, doe abfolutely 
 
 agree ? 
 
 5. Therefore laftly, I ask if this be not to turne 
 the World upfide down, to turne the World out of 
 the World, to pluck up the roots and foundations of 
 all common Jocietie in the World} to turne the Garden 
 and Paradice of the Church and Saints into the Field 
 of the Civill State of the World, and to reduce the 
 World to the fir ft chaos or confujion. 
 
 CHAP. CXXXVIII. 
 
 Pftfff.T~\Eare Truth, thou conquereji, and flialt 
 Jl^ triumph in feafon : but fome will fay. 
 How anfwer you thofe Scriptures alleadged ? 
 
 Truth. I have fully and at large declared the vaft 
 
41 6 'The Bloudy Tenent. 
 
 differences between that holy Nation of typicall Ifrael, 
 
 and all other Lands and Countries, how unmatchable 
 
 then and now, and never to be parallel'd, but by the 
 
 true Ifrael and particular Churches of Chriji, refiding 
 
 in all parts (and under the feverall civil! Governments) 
 
 Thoie Qf fi^e %vorld :^ In which Churches, the Ifrael of God, 
 
 Ex^d.^i? ^^'^ Kingdome of Chrijl lejus, fuch only are to be 
 
 Deut. 17. chofen fpirituall Officers and Governours, to manage 
 
 ^ '^; ^^: his Kindly power and author itie in the Church, as are 
 
 parallel'd . , • "^ -^ 1 n • 1 t^ Un 
 
 in the true (according to the bcriptures quoted, not rope, Bijhops, 
 fpirituall or CivHl powers, but) from amongil: themfelves, 
 J "^^ij^ ^' Brethren, fearing God, hating covctoufneffe or filthy 
 & Tit. I. lucre, according to thofe golden Rules given by the 
 Lord lefus, i Tim. 3. & Tit. i. 
 
 The want of difcerning this true parallel, between 
 Ifrael in the type then, and Ifrael the antitype now, 
 is that rock whereon (through the Lords righteous 
 jealoifie, puniiliing the World, and chaftiling his 
 people) thoufands dafh, and make wofull Shipwrack. 
 242] The fecond branch, viz. that all Freemen elected 
 be only Church ?ne?nbers, I have before (liewne to be 
 built on that fandy and dangerous Ground of Ifraels 
 patterne : O that it may pleafe the Father ot Lights 
 to difcover this to all that fear his name ! then would 
 they not lin to fave a Kingdome, nor run into the 
 lamentable breach of civill peace and order in the 
 world, nor be guilty of forcing thoufands to Hypoc- 
 rifie, in a State worjhip, nor of prophaning the holy 
 name of God and Chrijl, by putting their Nat7ies and 
 Ordinances upon uncleane and unholy perfons : nor of 
 fliedding the blood of fuch Hereticks, &cc. whom 
 
 • Chapters cx.-cxiv. 
 
T^he Bloudy Tenent. 417 
 
 Qhriji would have enjoy longer patience and perjiiif- 
 Jion untill the Harveji : nor of the blood o{ xho. Lord 
 lefus h i m fe 1 fe , in his fa i t h f u 1 1 Witnejfes o f Truth : 
 nor laftly, of the blood of fo many hundred thoufands 
 flaughtred men, women, and children, by fuch uncivill 
 and unchrijlian wars and combujiions about the Qhrif- 
 tia?! faith and Religion. 
 
 Peace. Deare Truth: before we part, I aske your The Nin- 
 faithfull helpe once more, to 2 or -2 Scriptures, which ^^'^^^. , 
 
 11 J J r r I r examined. 
 
 many alleadge, and yet we nave not Ipoken or. 
 
 Truth. Speake on ; here is fome fand left in this 
 our houre glalfe of mercifuU opportunitie : One graine 
 of Times ineftimable fand is worth a golden tnoun- 
 taine ; let's not lofe it. 
 
 Peace. The firft is that of the Ninevites faft, com- 
 manded by the Ki?ig of Nifievie and his Nobles, upon 
 the preaching of 'Jonah ; fucceeded by Gods tnerci- 
 full anjwer in fparing of the Citie ; and quoted with 
 honorable approbation by the Lord 'Jcjus Chriji, 
 Jonah 3. & Math. 12. 
 
 Truth. I have before proved,' that even Jehoja- 
 phats faft (he being King of that Nationall Church 
 and people oi IJrael) could not pofTibly be a type or 
 warrant for every King or Magijlrate in the World 
 (whofe Nations, Countries or Cities cannot be 
 Churches of God, now in the Go/pel, according to 
 Chrijl J ejus : 
 
 Much lefTe can this patterne of the King of Nin- 
 evie and his Nobles, be a ground for Kings and Mag- 
 ijirates now, to force all their Subjects under them 
 in the matters of Worjhip. 
 
 ' See Chap, cxvii. p. i\2,/upra. 
 53 
 
41 8 The Bloudy Tenent, 
 
 Peace. It will be faid, why did Godthws, anfwer them ? 
 
 Truth. Gods mercy in hearing doth not prove an 
 aBion right and according to rule. 
 
 It pleafed God to heare the Ifraelites cry for Flejh, 
 and afterward for a King, given both in anger to 
 them. 
 
 243] It pleafed God to heare Ahabs prayer, yea and 
 the prayer of the Devils (Luc. 8.) although their 
 perfons and prayers in themfelves abominable. 
 ObjeB. If it be faid, why did Chriji approve this example.? 
 Anfw. I anfwer, the Lord Jejus Chriji did not approve 
 the Kifig of Ninevies compelling all to Worlhip, but 
 the men of Ninevies repentance at the preaching of 
 lonah. 
 
 Peace. It will be faid, what {h2\\.Ki?igs and Mag- 
 ijirates now doe in the plagues of J word, famine, 
 pejiilence ? 
 
 Truth. Kings and Magiftrates muft be confidered 
 (as formerly) inverted with no more power then the 
 people betruft them with. 
 
 But no People can betruft them with 2iny Jpirituall 
 power in matters oi worjhip, but with a Civill power 
 belonging to their goods and bodies. 
 
 2. Ki?jgs and Magijirates muft be confidered as 
 either godly or ungodly. 
 
 If ungodly, his own and peoples duty is Repentance, 
 and reconciling of their perfons unto God, before 
 xh^'w facrijice can be accepted. Without Repentance 
 what have any to doe with the covenant or promife 
 oi God? Pfal. 50. 
 
 Againe, if Godly, they are to humble themfelves, 
 and beg mercies for themfelves and people. 
 
The Bloudy Tenent. 419 
 
 Secondly, upon this advantage & occajton^ they are 
 to ftir up their people (as poffibly they may) to 
 Repetita?jce : but not to force the confciences oi people 
 to ivot'jhip. 
 
 If it be faid, What mufl: be attended to in this Objed. 
 example ? Anjw. 
 
 Two things are moft eminent in this example. 
 
 Firft, the great worke of Repentance^ which God 
 calls all men unto, upon the true preaching of his 
 Word. 
 
 Secondly, the nature of that true repentance whether How Eng- 
 Legall or Ev angelic all : The people of Ninevie turned land and 
 from the violence that was in their hands : And con-n^gyyetbg 
 fident I am, if this Nation (liall turne (though butTpared. 
 with a Legall repentance) from that violent perfecu- 
 ting or hunting each of other for Religion fake, (the 
 greateft violence and hunting in the wildernejfe of the 
 whole World) even as Sodome and Gomorrah upon a 
 Legall repeiitance^ had continued untill Chrijls day ; 
 fo confequently might England, London, &c. continue 
 free from a generall deJiruBion (upon fuch a turning 
 from their violence) untill the Heavens and the whole 
 World be with lire confumed. 
 
 244] Peace. The fecond Scripture is that fpeech of 
 the Lord Chriji, Luc. 22. 36. He that hath not a 
 Jword, let him fell his coat, and buy one. 
 
 Truth. For the cleering of this Scripture, I mult Luc 22. 
 
 propofe and reconcile that feeming contrary com- ^^^ ["^'^'"S 
 
 mand of the Lord Jefus to Peter [Mat. 2. 6.) Put upcoat, to 
 
 thy I'lcord into his place, for all that take the fword.^^y ^ 
 n 11 -n k -^ 'Sword, 
 
 Hiall perilli by it. d\^c^i^.d. 
 
 In the former Scripture [Luc. 22.) it pleafed the 
 
420 T^he Bloudy Tenent. 
 
 Lord Jefus^ fpeaking of his prefent trouble, to com- 
 pare his former fending forth of his Difciples without 
 fcrip, &c. with that prefent condition and triall com- 
 ming upon them, wherein they fliould provide both 
 fcrip and fword, &c. 
 
 Yet now, firft, when they tell him o£ two fwords^ 
 he anfwers, It is enough : which fhiewes his former 
 meaning was not literall, but figurative, forefhewing 
 his prefent danger above his former. 
 
 Secondly, in the fame cafe at the fame time [Mat. 
 26.) commanding Feter to put on his fword, he gives 
 a threefold Reajon thereof. 
 
 1 . [verf. 52,) from the event of it : for all that take 
 the fword, fhall perifh by it. 
 
 2. The need/efnes of it : for with a word to his 
 Father, he could have i 2 legions of Angels. 
 
 3. The councell of God to be fulfilled in the Scrip- 
 ture : Thus it ought to be. 
 
 Feace. It is much queftioned by fome, what (hould 
 
 be the meaning of Chriji 'Jejus in that fpeech, All 
 
 that take the fword, fhall perifli by the fword. 
 
 A three- Truth. There is a threefold taking of xh^ fword : 
 
 ■ qC j'j^g Firft, by murtherous crueltie, either of private perfons, 
 
 Sword, or fecondly, publike States or Societies, in wrath or 
 
 revenge each againft other. 
 
 Secondly, a juft and righteous taking oi \h^ fword 
 in punifliing offenders againft the Ci-vill peace, either 
 more perfonall, private and ordinary ; or more pub- 
 like, Opprelfors, Tyrants, Ships, Navies, &c. Neither 
 of thefe can it be imagined that Chriji Jefus intended 
 to Feter. 
 
 Thirdly, There is therefore a 3. taking of \\\^ fword. 
 
T^he Bloudy Tenent. 421 
 
 forbidden to Peter, that is, for Chriji and the Gofpels 
 caufe, when Chrift is in danger : which made Peter 
 ftrike, &c. 
 
 Peace, It feemes to fome moll: contrary to all true 
 reafon, that [245] Chriji J ejus, Innocencie it felfe, 
 fliould not be defended. 
 
 Truth. The foolifhnes of God is wifer then the 
 wiledome of Man. 
 
 It is not the purpofe of God, that the Spirituall 
 battailes of his Son lliall be fought by carnall weapons 
 and perfons. 
 
 It is not his pleafure that the World ihall flame on 
 fire with ciiill combujiions, for his Sons fake. It is 
 dired:ly contrary to the nature of Chrijt yefus, his 
 Saints and Truths, that throats of men (which is the 
 higheft contrarietie to civill converJV\ fhould be torne 
 out for his fake, who moft delighted to converfe with 
 the greateft finners. 
 
 It is the councell of God, that his fervants fhall 
 overcome by 3 weapons, of a fpirituall nature, Revel. 
 12. II. And that all that take the J word oi fteele, 
 fhall perifli. 
 
 Laffly, it is the Councell of Go^,that Chriji Jefus (hall 
 (liortly appeare a moft glorious ludge and Revenger 
 againft all his Enemies, when the Heavens and the 
 Earth fhall flee before his moft glorious prefence. 
 
 Peace. I ftiall propofe the laft Scripture much ^^^^^- '7- 
 inhfted on by many, for carnall weapons in fpirituall j^j'^ 
 cafes, Revel. 17. 16. The 10 homes which, thou faweft hating 
 upon the Beaji, thefe ftiall hate the whore, and ftiall^,^'^^ 
 make her delolate and naked, and ftiall eat her ^tyZ^, diHufTed. 
 and ftiall burne her with^r^. 
 
422 The Bloudy Tenent. 
 
 Truth. Not to controvert with fome, whether or 
 no the Beaji he yet rifen and extant. 
 
 Nor fecondly, whether either the BeaJi, or the 
 Homes, or the Whore may be taken hterally for any 
 corporall Beajl or Whore. 
 
 Or thirdly, whether thefe lo Homes be punctually 
 and exactly lo Kings. 
 
 Or fourthly, whether thofe lo Homes fignifie thofe 
 many Kings, Kingdomes, and Governments, who have 
 bowed down to the Popes yoake, and have commit- 
 ted fornication with that great Whore the Church of 
 Ko7ne. 
 
 Let this laft be admitted (which yet will coft fome 
 work to cleer againft all oppofites :) Yet, 
 
 Firft, can the Tijne be now cleerly demonltrated 
 to be come, &c ? 
 
 Secondly, how will it be proved, that this hatred 
 of this Whore fliall be a true, chajie, Chrijiian hatred 
 againft Antichrijiian whorijh prad:ices, &c ? 
 246] Thirdly, or rather that this hating and defola- 
 ting and making naked and burning fhall arife, not by 
 way of an ordinance warranted by the injiitution of 
 Chriji 'J ejus, but by way of providence when (as it 
 ufeth to be with all ^whores and their lovers) the 
 Church of Rome and her great lovers fliall fall out, 
 and by the righteous vengeance of Ciod upon her, 
 drunke with the blood of Saints or holy Ones, thefe 
 mighiy fornicators fhall turne their love into hatred, 
 which hatred fhall make her a poore defolate naked 
 Whore, torne and confumed, &c. 
 
 Peace. You know it is a great controverfie how 
 the Kings of the Earth fhall thus deale with the 
 
T^he Bloudy Tenent. 423 
 
 Whore in the 17 Chap, and yet fo bewaile her in the 
 18 Chapter. 
 
 Truth. If we take it that thefe Kings of the Earth 
 {hall firft hatCy and plunder, and teare, and <^^^r«^ this 
 Whore, and yet afterward fliall relent and bewaile 
 their cruell dealing toward her : Or elfe, that as fome 
 Kings deale fo terribly with her, yet others of thofe 
 Kings (liall bewaile her. 
 
 If either of thefe two anfwers ftand, or a better be 
 given, yet none of them can prove it lawfull for peo- 
 ple to give power to their Ki?igs and Magijirates 
 thus to deale with them their fubje(fls[,] for their con- 
 fcience ; nor for Magijirates to alTume a title more 
 then the people betruil: them with ; nor for one peo- 
 ple out of confcience to God, and for Chrijl his fake, 
 thus to kill and (laughter and burne each other : 
 However it may pleafe the Righteous Judge, accord- 
 ing to the famous types of Gideons and "Jehojaphats 
 battells, to permit in Jujlice, and to order in tVif- 
 dome thefe mighty and mutuall {laughters each of 
 other. 
 
 Peace. We have now (deare 'Truth) through the 
 gracious hand of God clambered up to the top of 
 this our tedious Difcourfe. 
 
 Truth. O 'tis mercy unexpreffible that either Thou 
 or / have had fo long a breathing time, and that 
 together ! 
 
 Peace. If Englijh ground muft yet be drunk with 
 Englijh blood, O where (hall Peace repofe her wearied 
 head and heavy heart ? 
 
 Truth. Deare Peace, if thou iinde welcome, and 
 the God oi peace miraculoufly pleafe to quench thefe 
 
424 T^he Bloudy Tenent. 
 
 all-devouring flames, yet where fhall Truth finde 
 reft from cruell perfecutions ? 
 
 Peace. Oh, will not the Authority of holy Scrip- 
 tures, the Commands and Declarations of the Sonne 
 of GW, therein produced by thee, together with all 
 the lamentable experiences of former and [247] pre- 
 fent flaughters prevaile with the Sons of Men (efpe- 
 cially with the Sons of Peace) to depart from the 
 dens of Lyons, and mountaines of Leopards,^ and to 
 put on the bo%vels (if not of Chrijiianitie, yet) of 
 Humanitie each to other ! 
 
 Truth. Deare Peace, Habacucks Fifties^ keep their 
 conftant bloody game of Perfecutions in the Worlds 
 mighty Ocean ; the greater taking, plundring, fwal- 
 lowing up the leifer : O happy he whofe portion is 
 . the God oi lacob ! who hath nothing to lofe under 
 the Sun, but hath a State, a Houfe, an Inheritance, a 
 Name, a Crowne, a Life, paft all the Plunderers, Rav- 
 ijhers, Murtherers reach and furie ! 
 
 Peace. But loe ! Who's here ? 
 
 Truth. Our Sifter Patience, whofe defired company 
 is as needfull as delightfull : 'Tis like the Wolfe will 
 fend the fcattered Sheep in one : the common Pirate 
 gathers up the loofe and fcattered Navie : the ilaugh- 
 ter of the Witneffes by that bloody Beaft unite the 
 Independents and Presbyterians. The God of Peace, 
 
 » "Come with me from Lebanon, my that deal treacheroufly, and holdefl thy 
 
 fpoufe, with me from Lebanon : look tongue when the wicked devoureth the 
 
 from the top of Amana, from the top of man that is more righteous than he ? and 
 
 Shenir and Hermon, from the lions' makeft men as the fiflies of the fea, as 
 
 dens, from the mountains of the leop- the creeping things, that have no ruler 
 
 ards." Song of Solomon, iv: 8. over them ? Habakkuk, i: 13, 14. 
 
 s "Wherefore lookell thou upon them 
 
The Bloudy Tenent. 
 
 425 
 
 the God of Truth will fhortly feale this Truth, and 
 confirme this Witnes, and make it evident to the 
 whole World, 
 
 That the Dod:rine of PerJecutio7t for caufe of 
 Confcience, is moft evidently and lamentably contrary 
 to the dod:rine of Chriji lejus the Prince of Peace. 
 Amen. 
 
 FINIS. 
 
 Errata. 
 
 PAge 23. line 28. /or this, read that. p. 31. ]. alt. his foule. p. 32. 1. 
 12. r^^d' mouth, ibid. r. perfon. p. 35. 1. 16. r. turned off, or loofed 
 from. p. 37. 1. 'i. for to, read doe. p. 38 1. 2. (/fA" affirmc. p. 41. 1. 
 22. his perilous foule. p. 43. 1. 20. r. or 1. ult. Anfwerer. p. 44. 1. 28. 
 be clofer. p. 49. 1. i. laft. p 57. 1. 22. cut. 1. 24. I affirme that Juftice. 
 p. 58. 1. 5. the lying, p 98. 1. 6. read, or doe thefe p. 1 14. 1. 29. r. the 
 31 queftion. p. 119 1. 10. r. members, p. 139. I. 9. immunitie. p. 161. 
 1. 28. or Chrift. p. 214. 1. 36. dele Ihall. p. 225. 1. 19. the Churches of 
 God. 225. 1. 25. nor might not. 
 
 ' On page 52 the reference to R. Wal- 
 lace, Antitrinitarian Biography, i. 352, 
 fhould be ii: 103, 112, and to Jac. 
 Spon, HiJIoire de Geneve, fhould be tom. 
 I, p. 301, Geneve, 1730. The refer- 
 ence to C. C. Sand, Biblioth. Antitrin. 
 is to the edition Freijladii, 1684. 
 
 On page 233 the reference in the margin 
 to " Chamer de Eccles." is to a work of 
 Daniel Chamier, the French Proteilant 
 polemic. The only work of his I have 
 been able to confult is his principal one, 
 Panflrateia: CathoUcfg, Genevje, 1626. 
 
 Tom. 3, lib. 15, cap. 8-17, is De con- 
 ftitutionibus Ecclefias. But I cannot 
 verify the allufion of the text. The 
 reference to " Park. part, polit." is to De 
 PoUteia Ecclefiajiica Chrijii et Hierarchka 
 oppofita of Robert Parker. It is often 
 quoted by Mather in the "Anfwer of 
 the Elders, &c.," and by Cotton, who 
 acknowledges that he firft received light 
 from him as to the true llrudlure dI a 
 Church. Way of Cong. Churches Cleared, 
 p. 14. 
 
 54 
 
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