JUL y 1939
BV 741 .W58 1867
Williams, Roger, 1604?-168
The bloudy tenent of
persecution
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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 0 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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