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PUBLICATIONS
•'\
OF THE
NARRAGANSETT CLUB,
{First Series.)
Vo L U M E IV
rt'
LIBRARY )
PROVIDENCE, R. I,
MDCCCLXX.
(R
SUBSCRIBERS' EDITION,
ONE HUNDRED AND SEVENTY COPIES.
Entered according to an Act of Congreis, in the vear 1S70,
By George Taylor Paine,
FOR THE NARRAGANSETT CLUB,
In the Clerk's Office of the Diftrift Court of the United States
for the Dirtrift of Rhode Ifland.
Providence Prefs Co., Printers.
The members of the Narragansett Club defire it to
be underftood, that they are not anfwerable for any opinions
or obfervations that may appear in their publications ; the
Editors of the feveral works being alone refponiible for the
same.
THE
BLOODY TENENT YET MORE BLOODY.
EDITED BY
Samuel L. Caldwell
EDITOR'S PREFACE.
HE reply of Mr. Cotton to The Bloudy
Tenent was publiflied in London, May
15, 1647.' It is a work of 195 pages,
and is bound in the same volume with
his Reply to Mr. Williatns his examiyiation,
which was written earlier, and is inferted
after it with a different paging. It is in feventy-nine chap-
ters, criticifing and traverfing The Bloudy Tenent chapter by
chapter, flopping however when it reaches Williams's ex-
amination of The Model of Church and Civil Power, as
Corton difclaimed any part in the compofition of that
work, and therefore refufed to defend it. The nature of
its argument may be gathered to fome extent from Wil-
liams's rejoinder contained in the prefent volume, and now
foj the firft time reprinted.
In November, 1651, the author failed from Bofton,^ for
England. His companion there, and probably on the
voyage,3 was John Clarke of Newport, who was joined
' 3 Mass. Hiji. Coll. viii : 287. Williams, confidering the treatment ex-
^ His petition for permiflion to embark perienced by him in that colony only a
there is in 3 Mass. HiJi. Coll. iv : 471. fliort time before." Palfrey, Hift. of N.
'" Ido not think it likely that Clarke £. ii : 355. Yet Mr. Palfrey repre-
came to MafTachufetts to embark with fents that Clarke went there and pro-
B
IV
Editor's Preface.
with him in an effort to fecure the repeal of Coddington's
commiffion, and the confirmation of the Charter. It was
also a part of Clarke's bufiness in England to make known
the proceedings of the authorities of Maffachufetts in
their treatment ot himfelt and his companion Obadiah
Holmes, on their vifit to Lynn the previous fummer.' This
he did in his /// Newes from Nenjo-Kiiglajid: or a Narrative
of Ne'w-Ejiglatids Perfeaition. ^ As will be feen, Williams
made ufe ot their case to give point to his argument.
"In the fecond Moneth, 1652," according to the title-
pages, Williams publiflied Rxperiments of Spiritual Life and
Health, and The Hireli^ig Mifiifry None of Chrijis. Accord-
ing to the Julian calendar, then in vogue, this was in
April. On the tenth page of the Addrefs to Parliament,
which precedes the following work, there is a reference to
the war with Holland, which broke out in May, and
which would therefore indicate that this book was not
printed till after the other two. 3 In the " Epiftle Dedica-
tory" to The Hirelmg Minifry, however, he fpeaks of his
" late unwafhing of Mr. Cotton's wafliing of the Bloudy
Tenent," as if it had already been publilhed. But it
voiced fuch " treatment" in order to pro-
cure a grievance to carry with him to
England. On that theory, neither his
fears, nor his refentments would have
prevented his going to Boilon for the con-
venience of failing with Williams. Be-
fides, his fine was paid, he was liable to no
charge, and he had made a propofition for
a public difpute there three times, profef-
fing his vvillingnefs " through the help
of God to come from the Hand to attend
it." Williams himfelf had fome queftion
in regard to embarking at Bofton, feeing
that he had been banifhed from the juris-
diftion. He writes to John Winthrop,
jr., "Being now bound refolvedly (if the
Lord pleafe) for our native country, I am
not certain whether by the way of the
Englilh, (you know the reafon) or by
the way of the Dutch." Knowles, Me-
moir, 248.
I See pp. 52, 53 infra.
^ 4 Mass. Hiji. Coll. ii.
3 p. 10 infra. This is alfo fuftained
by an allufion to it in his firft letter to
Mrs. Sadleir. "Since I landed, I have
publilhed two or three things, and have
a large difcourfe at the prefs, but 'tis
controverfial." Elton, Lif, 89.
I
Editor's Preface. v
appears by a marginal note to the Letter to Governor Endi-
cott, which follows this treatife, that "this Rejoynder was
fent to England long fince, and hoped to have been pub-
liflied."! In the Table of Contents at the end of the
Book, there is a fimilar ftatement : "This Rejoynder for-
merly fent out of N. Eng. but not till now publiilied."^
As his reference to the cafe of Obadiah Holmes is inferted
in the margin rather than in the text, at page 3 infra, it
may be reafonably inferred that the treatife was written,
and perhaps fent to England, prior to the date of Holmes's
arreft, July 19, 1651. The title-page alfo fpeaks of the
Letter to Endicott " as a Teflimony to Mr. Clark's Narra-
tive," as if that had been already publifhed. The ///
Newes vf2iS iffued, according to Mr. Savage, May 13,1652.3
When in England before, he had had the fervices
of Gregory Dexter, efpecially in printing the Key; who
was now living in Providence, and to whom Williams
wrote under date of October 7, 1652, "It hath pleafed
God fo to engage me in divers fkirmishes againft the
priefts, both of Old and New England, fo that I have
occafioned ufing the help of printer men, unknown to
me, to long for my old friend. "4 He intimates that his
intention had been to print with this an Examination of
Cotton's Reply, which was printed with The Bloudy Tenent
Wajhed, but that he was prevented by " fhreights of time,
' p. 505 infra. the elders, whofe answer or reply I yet
* In 1650, Williams writes to John here not of, and pray you if you doe, to
Winthrop, jr., " You may pleafe to re- intimate. 'Tis a controverfie wherein I
member that I have bene large (in the am deeply engaged, of which you will
Bloodie Tenent) in the difference be- (if God pleafej fee more." 4 Mass.
tweene that land of Ifraell and all others. Hljl. Coll. vi : 282.
It is in difcuffing of the modell. Mr. ' 3 Mass. Hijl. Coll. viii : 287.
Cotton refers the anfwere to the reft of 4 Knowles, Memoir, 253.
vi Editor's Preface.
being conftantly drunk up by neceffary labours for bread
for many depending on me, the difcharge of Engagements,
and wanting helps of tranfcribing."
As in the previous work, he prefixes an addrefs to Par-
liament, in which praife and religious dehortation and
appeal are mingled. The Editor has inferred from an
allufion at the top of the tenth page, that this addrefs
was written during the progrefs of the Dutch War, and
after the confli6l between Blake and Van Tromp, May i8,
1652, arifing out of negledt in " ftriking of colours." In
the original work the three addreffes with which it is pre-
faced are not paged, are in (lightly different type, and were
probably printed, and perhaps written, in England, after the
remainder of the work had been put to press.
The work is followed by a letter to Governor Endi-
cott, in reference to the cafe of Clarke and Holmes,
which furniflied fo pertinent an illuftration of the fub-
jed: of the prefent dil'cuffion. This letter was apparently
written in the course of a correfpondence with Endicott
in regard to Indian affairs, and fent to him the previous
fummer, fliortly after the events to which it refers.' Its
ftyle feems more as if it were a continuation of the
prefent treatife, or a formal addrefs, than a friendly let-
ter. But as it is fpoken of as a " Copie," and begins with
an allusion to another letter, or a previous part of this, it is
moft reafonable to fuppofe that it was firft fent to Endicott,
• Endicott writes to John Winthrop, Narraganfetts, Ninecroft and Mixam,
ir., "Salem the 15, 6, 51. I have writ- that they will be peaceable with their
ten to Mr. Williams an anfwer to his neighbour Indeans till their complaints
letter you were pleafed to bring mee, be heard and anfwered, which I Ihall
and I hope to fatisfaccon as much as lyes endeavour to efFeft the next general!
in mee. And I heartilie defire that you Court." 4 Mass. Hiji. Coll. vi : 153,
will labour with the Sachims of the
Editor's Preface. vii
and for immediate remonftrance, and was taken to England
to be publiflied with this work, as adding force to it, and
alfo to Clarke's own plea for the fame principle.
Williams alfo adds, in an Appendix, an addrefs "to the
cleargie of the foure greate Parties, viz : The Popifh, Pre-
laticall, Prefbyterian, and Independent." This appears to
have been written after his arrival in England, and proba-
bly while this work was pafTmg through the prefs, as allu-
fion is made to "Mr. Clark's Narrative," as "lately pub-
liflied," which, as has been mentioned, was ilTued as early
as the 13th of May, 1652. And in another fentence one
hears the echoes of the guns in Dover roadftead five days
later, when he fpeaks of " the Treacherous Dutchmen, who
Capitulate of Leagues of Peace and Amitie, with their
neighbor English, and in the midft of State Complements
(fome fay, out of malicious wrath, others fay twas out of
drunken Intoxications at the beft) thunder out Broad-fides
of Fire and Smoake of perfecution."'
The author, though engaged in a miffion which would
induce him to conciliate the ruling powers, does not hefi-
tate to fpeak very boldly, and to charge upon all of
them complicity in the dodlrine and the practices he
is alfailing. He arraigns the Independents, then the
ftrong party, who through Cromwell were rifing to
power, as guilty with all the reft, notwithftanding they
were charged with being friendly to toleration. Other in-
cidental references are to be noted. The laft page of the
addrefs To the Reader, contains his confeffion of faith in
• p. 526 ?/7/r<j. "Which was the aggref- them fent to his own ftate a relation
for in the aftion which enfued between totally oppofite in all its circumftances to
thefe two admirals, both of them men of that of the other, and yet fupported by
fuch prompt and fiery difpoiition, it is the teftimony of every captain in his
not eafy to determine ; fince each of fleet." Hume, Hi/}, of Eng. vii : 220.
viii Editor's Preface.
regard to the Church. On pages 191 and 380 alfo are
flatements in regard to the church and miniftry, fimilar to
thofe contained in The Hireling Mitiijlry. More than once
he refers to the Six Principles or Foundations alluded to
in Hebrews vi : i. 2., which were adopted as a bafis of fel-
lowfliip by many of the Baptifts of Rhode Illand in his
day and fince.' That he was not fully fatisfied with any
exifting Church, although abiding fubftantially by his prin-
ciples as a Baptift, is tolerably clear from the incidental
allufions fcattered through his works published at this pe-
riod, and perhaps more diftinftly from his letter to John
Winthrop, jr., written Dec. 9, 1649. He there fays, "At
Secunck a great many have lately concurd with Mr. Jo :
Clarke and our Providence men about the point of a new
Baptifme, and the manner by dipping: and Mr. Jo:
Clarke hath bene there lately (and Mr. Lucar) and hath
dipped them. I believe their pracflice comes neerer the
firll: practice of our great Founder Chrift then other prac-
tices of religion doe, and yet I have not fatisfadtion neither
in the authoritie by which it is done, nor in the manner :
nor in the prophecies concerning the riling of Chrifts
Kingdome after the defolations by Rome, &c."2 On pages
' In the note on p. 21, it is fuggefted 1646. Evans, Early Englijh Baptijls, ii :
that Williams mav have been the firil who 146.
advocated impofition of hands, and the - 4 Mass. Hifl. Coll. vi : 274. Oft.
Six Principles as eflential to church fel- 18, 1649, the General Court of Maf-
lowfhip. The Rev. W. Perkins, pub- fachufetts write to Plymouth, " Perticu-
lifhed in London, in 1606, a work called larly wee underftand that within this few
The Foundation of the Chriftian Relig- weeks there have binn at Sea Cuncke
ion gathered into Six Principles, to thirteen or fourteen perfons rebaptized
which John Robinfon publifhed an Ap- (a fwift progres in one towne.) The
pendix. But it had no reference to the paf- infeftion of fuch difeafe being fo neare
Cage in Hebrews, or to the impofition of us, are likely to fpread into our jurisdic-
hands. D'Anvers ftates that the praftice tion." Mass. Col. Rec. iii : 173.
commenced in England about the year
Editor's Preface. ix
44-47 he has further allufion to his views on thefe pro-
phecies.
The Narragansett Club, in reprinting this work,
have had the ufe of a copy of the firft edition, which was
bequeathed to the Library of Brown Univerlity by the Rev.
Ifaac Backus, the Hiftorian of the Baptifls, and which was
prefented by WiUiams to John Clarke. On a fly-leaf is
the following infcription in Williams's handwriting : "For
his honoured and beloved Mr. John Clarke, an eminent
witnes of Chrift Jefus, ag'=^ ye bloodie Dodlrine of perfe-
cution, &c,"
S. L. C.
Providence, March 2, 1870.
MM^MM^^^£^?^M^MM^M^^^^
T H E
BLOODY TENENTI
YET
£»
'aiS
More Bloody:
B Y
Mr Cottons endevour to walh it white in the
Blood of the LAMBE;
Of whofe precious Blood, fpilt in the
Blood of his Servants ; and
Of the blood of Millions fpilt in former and
later Wars for Confcience fake,
THAT
Moft Bloody Tenent of Perfecution for caufe of
Confcience, upon a fecond Tryal, is found now more I
apparently and more notorioufly guilty.
In this Rejoynder to Mr Cotton, are principally |
I. The Nature of Perfecution, \
II. The Power of the Civill Sword ">■ Examined ;
/« Spirituals j
III. The Parliaments peniii/Jion of ] , ^-r i i
-n>-/r *• n r ■ i lultihed.
JJi entinv; Con ciences •' ;
Alfo (as a Teftimony to M"' Claris Narrative) is added
a Letter to Mr. Endicot Governor of the Majfachufets in A'. E.
By R. Williams of Providence in New-England.
London, Printed for Giles Calvert, and are to be fold at
the black-fpread-Eagle at the Weft-end of Pauls, 1652.
f2?fzf • *s? \^ \m IS* \m \^ \^ ■ \m 'k^ ^m
'^^,
TO THE
MOST HONORABLE
THE PARLIAMENT OF THE
Common-wealth of England.
Mojl Noble Senators,
;NE of the greatell Spirits, and as
adtive as later times have yeelded,
Charles the fifth, tired out with
Affairs oi State, religns up all, and
fits down to end his dayes in quiet
Contemplation. I doubt not but
many of your Honorable Heads J.^^ ^'"''
have telt the thorny Crown (ot thefe \-3iie years troa- laiours
bles) (o Jharp, fo weighty, that your tired Spirits would"/''/ Lah-
joyfully embrace, if not (with Charles the fifth) a''"''-'-''
totall Ceffation, yet like fome faithfull tired "Judge,
(after fo long and troublefome a Teartn) at leaft fome
breathing fhort Vacation.'
' The Long Parliament had exilled his arrival in England, and probably
fince Nov. 3, 1640. Of courl'e it had under the conllraint of the viftory at
changed, and in tatX had been greatly Worceller, Cromwell's " crowning mer-
reduced in that time. Williams perhaps c\," that at the end of three vears it
law the figns of its coming diiToIution. would give way to a new Parliament, to
It had voted Nov. 18, 1651, jull before be feafonably fummoned. But Crom-
4 To the High Court of Parliament.
Although I dare not (as to Rnglands peace and
fafety) admit delires of your Totall Cejfation, or long
'vacation : yet common Gratitude for fuch incompa-
rable labours, expences, hazards, &c. from whence the
God of heaven hath vouchfafed fuch rare and incom-
parable prefervations, deliverances, enjoyments, &c.
I fay common gratitude cannot onely wifh you heartily
& pray for earnertly your eternal Rejl, and moll: joy-
tull Harveji in the Heavens, but also, all the poffible
breathing hours, and cool retired /Z'^f^/cj" of Contempla-
tion and felf-enjoyment amidll the fcorching Travels
[travails] (^i lb many vexing and tedious AElions.
You cannot (ever renowned Patriots) but like fome
grave Commanders oi Fleets and Armies, who have
brought their Ships and followers through tempellu-
ous Jiorms and bloody yi^^/j, to joyful Keji and Har-
bours\ You cannot but look back with Admirings,
with Praifings, with Refolvings to call; you Crowns,
and Heads, and Hearts, and Hands, (for the remain-
ing Minutes of the (hort Candle of your life) at his
Feet; in whofe moll: High and moll: gracious Hands
have all your Breaths and ivayes been.
In the review of the multitude of your Agings
and Sufferings, your Battells and ViBories, Dangers
Two Subji- ^^^ Deliverances, you cannot, (no man can) but
^d'^^//^f "obferve and fee (a naked) Arm from Heaven fight-
Parlia- ing for you, but moll: efpecially lince the times and
mem to the ^Qm-gs you gratified the moll High Eternall King of
Kings. Kings (now more then ever Englands King) with
well finiflied it before that, difl'olving it Charles Y. abdicated Oft. 15, 1555,
by force April zo, 1653. Guizot, Crom- retiring to Yutte, in Spain. Robertfon,
well and Eng. Commonwealth, i: 315- Life, ije., iii : 201 ; Stirling, Cloijler
318. Life of Charles the Fifth.
To the High Court of Parliament. 5
thefe two famous Subjidies (if I may in humble
Reverence lb call them.)
The firft, of Mercy and Moderation to the poor Tke firji
opprelied Confciences of the EngliJJj Nation, amidft " -'' ^'
the throng ot which he gracioufly will, yea he hath
acknowledged, that fome of his own dear Children
(the Sonnes and Daughters of the God of Heaven)
have been relieved and fuccoured by you.
The fecond your high and impartiall drawing ^^I^f/V""'^
the Sword of fujiice upon the great and highejl offend- ' "
ors :' Since which two wonderfull Sublidies, the moft
wilfully blind muft be forced to fee the glorious
Goings of the God of Heaven with your Councels and
Armies, and the difcharge of his holy promife in hon-
ouring you, who have fo highly, (in lb rare and unpar-
alleld Travels [travails] and Hazards) honored him.
Concerning the firft of thefe Subjidies, I was hum-
bly bold fome tew yeares lince, to prefent you with
a Conference between Peace and Truth, touching a
moft bloudy Murtherous Malefa£lor, the bloody The Bloody
Tenent of Perfecution for caufe of Conjcience : (a Tenent a
notorious and common Pyrate, that takes and robbs, """"'"'
^ . . . Pyrat.
that fires ^ndjinkes the [Spirituall Shipps and Vejfels)
the Confciences of all men, of all forts, of all Religions
and Perfwafions whatfoever.
' One of the firll afts of this Parlia- he was brought to trial, and was be-
ment had been to impeach the Earl of headed Jan. lo, 1645. Neal, Hijiory of
Strafford, Nov. 18, 1640. He was ex- Puritans, i: 501-526, gives an abftraft
ecuted May 12, 1641. McDiarmid, ^/7/. of the trial. Charles I. was beheaded
State/men, 391. Archbifhop Laud was by order of a High Court of Juftice con-
fent to the Tower March i, 1641, un- ftituted by this Parliament, Jan. 30, 1649.
der articles of impeachment for high Clarendon, HiJ}. of Rebellion, v: 2387;
treafon. Thefe were not followed up Guizot, Eng. Revolution, i, 450.
for a long time. But in March 1644,
To the High Court of Parliament.
Mr. Cot-
tons Reply.
The fir ft
Petition.
Difference
hetweenthe
Piety and
Mercy, and
State-ne-
ceffity of
granting
It hath pleafed Mafter Cotton, (a Man incompara-
bly too worthy for fuch a fervice) to attempt the
walhing ot this bloody Tetient, (as hee Tpeakes) in
the blood of the Lamb Christ Jesus (though one
part ot the Conference, to wit, the Examination of a
N. Englijh Model! oi Church and Civill Power, he
leaveth to the wa(hing of fome other of the N. Eng-
lijh Minijlers, the Authors of that Modell, of whofe
wajhings as yet I have not heard of:)' This prefent
difcoLirfe prefents your Honours with the fecond part
ot the Conference between Peace and Truth, and hath
examined Mr. Cottons Reply and wajhings.
I fumme up the multitude of my 'Thoughts touch-
ing your Honours Co?tJideration of this point, in thefe
three moll humble Petitions.
Firft, I moft humbly and earneftly beleech your
Honours to mind the Difference between State Necef-
Jity of Freedome to different Conjdences, and the Equity
and Piety ot luch a Freedome.
State Policie and Necefsity of Affairs drew from
great Conjiantine (with his Colleague Licinius) that
famous Ediff of Freedome to all mens Conjdences,
whom yet afterward he perfecuted :' But a Succefor
of his (of late years) Maximilian the fecond, comes
■ Cotton gives but one chapter to his
confideration at \^'illiams's examination
of the Model, protefting that he was not
the author of it. He lavs, " But where-
fore doe I put my Side into the Harveft
of my Brethren : my Brethren, who
penned that Modell, are richly turniftied
bv Chrift with ability to defend it. I
therefore leave it to them, whom it
chieflv concerneth, to maintaine the
Truth, which themfelves have witneiled
in that Modell." Bloudy Tenent Wajhed,
195.
- " Either in the ipring or I'ummer of
3 1 2, Conllantine, in conjunftion with
his eaftern colleague, Licinius, had pub-
lifhed an edift of religious toleration,
now not extant. Soon after, in January,
313, the two Emperors iifued from Mi-
lan a new edift (the third) on religion.
To the High Court of Parliament. y
neerer the Life of the Bujinejfe, when he conicitn- f''"'^°'" "
tioufly profeft in a folemne Speech to the Bifhop o£j-J"/„^J"'
Olmuts in Bohemia, There is no Jin ordinarily greater Conjlan-
againji God, faid he, then to uje violence againjl the tines and
Consciences of men.^ _ ^ _ ^^^^f"
Your Honours will find (it the Father ot Spirits compared,
pleafe to fpare you time and Spirits, to mind this
Caufe and Controver/ie, that all violence to Confcience
turns upon thel'e two Hinges.
Firft, of Refraining from that worjhipping of a God Two wayei
or Gods, which the Confciences of men in their refpec- "/ "Pf^fi-
n ■ 111 11 \ii- 1 '"S '■""'
tive worlhips (all the world over) believes to be true, faence in
Secondly, of Conf raining to the praBifng or coun- Religion,
tenancing of that whereof their Confciences are not
perfwaded. *
In the praBice of both thefe, the Hifories of our
own Nation will tell us (befides the forraigne) how
Jloarp and zealous the flrongef Swords of England
have ever uf'd to be.
And yet of the praftice of both, what a Propheti- 'Yhe
call pafage oi our late troubles and King, did the ^"'^ King
forefaid Maximilian expreiTe to Henry the third off^l^jj^ff
France, (in his palTage from Poland to France to claim to oppreffe
the French Crown) to this effedl, Sir, remember that '^^ '"'"'"
when men think to get Heaven by ufing violence to,,;^^^^ „„
the Confciences of men, they oftentimes lofe that >"?// <"■'•''-
ftill extant both in Latin and Greek, in ' Maximilian II. (i 527-1576) became
which, in the fpirit of religious eclecti- Emperor in 1564. His fentiments and
cifm, they granted full freedom to all ex- his afts were all in favor of toleration,
ifting forms of worfhip, with fpecial ref- although he adhered to the Catholic
erence to the Chriftian." SchafF, Hift. of Church. Coxe, Houfe of Aujlria, ii: 19,
ChriJTn Ch. ii : 29 ; Neander, do., ii : 1 2, 62.
1 3 ; Milman, Hift. o^ChriJiianity, ii : 3 56.
8 To the High Court of Parliament,
Jio" "f '^'^ which they might peaceably have kept on Earth.^
''him and Some have laid that worldly poHcie perlwaded, as well
bis. as State-necejsity compelled the States ot Holland to
The Bijh- 2, prudent permiffion of different Confcie?ices.' And
'P^kild the ^Y^^^ the faid State-policie perlwaded" Ibme Dutch to
willi that England might not tolerate, lealt a permif-
Hollands lion of Conlcience in Efigland Ihould break down
po/uy. [\^Q Bridge and PaJJ'age into their parts of Freedome
in caufes of Confcience.
The per- Thofe prudent and profperous States have gone
mifion of f^j. (though driven by Sbanilh perlecution) to it) in
;';7.//o//aW. takmg orr the yoak rrom the necks or Dutch &c Eng-
lifh, French yea, Popijh & feisnip? confciences. For
all which (though but Mercy, though but Juftice
and humanity to fellow mankind) he that runs may
read the truth of Gods never failing Promijes, Blejfed
are the Mercifull for they fliall obtain Mercy.
Gods won- Their own Chro?iicles tells us ot a wondertull walk
/U" go- of the God of Heaven between three of their moll
trigs tn . _,.._,.,„
Holland eminent Towns or Cities, Firlt Stafore was the won-
from Sta- drous Wealthy City, their golden Citie, til a proud
done' iy Wealthy, Merchants widow, caufed a whole (hips load-
Pride and ing of wheat (which her fhip brought home and fhe
unthank- (Jefpifed) to be thrown over into the Harbour, which
fulnefs, / - 1 1 A • 1 r i i /--. i
(with other Accidents or water and weather, Gods
molt righteous providences) lb choak'd up the Haven,
that Velfels of Burthen durft never frequent that Citie
(by this occalion) moll wondroully impoverilh'd lince.
' Coxe, Houfe of Auftria, ii : 29; by Sir William Temple, in his Obferva-
Wraxall, /////. of France, ii : 129, I 3 1. tions on the Netherlands, Works, i: 61.
^ The eftefts of toleration upon the See alio McCullagh, Indujiriai Hijiory of
profperity of Holland are well treated Free Nations, ii: 299.
To the High Court of Parliament. g
From St afore God carries all the Shipping and wealth ^^ En-
to Enchuyfn, whofe Zealous, over-zealous and furious ^^/Z^/iy
Clergie provoke the Civil Magiftrates to perfecute ^-^-^ ^/oo^/ji
dijjenting, non conforming confciences : Amongft the p^^^J "■'
reft 'tis rare (if ever) that the moft glorious Son of tio„:
God himfelf efcapes.
From Knchuyfn therefore (a Den of perfecuting From En-
Lyons, and mountain of Leopards)' the perfecuted fled ^''"^/'" '"
to Affijlerdatn, a poor fifhing Town, yet harborous dan,^^^,y-^^
and favourable to the fying, though dillenting con- '<> its pre-
fciences : This confluence of the perfecuted, by Gods-''"j !^ '
n ■ ■ -111 ni and glory,
moft gracious coming with them, drew V>oats, drew by mercy to
Trade, drew Shippi?ig, and that fo mightily in fo Ihort '*'" ^''Z^"
a time, that Shipping, Trading, wealth, GreatneJJ'e,
Honour (almoft to aftoniftiment in the Eyes of all
Europe, and the world) have appeared to fall as out
of Heaven in a Crown or Garland upon the head of
that poor Fifher Town.
O ye the prime of Englifh men and Englifh worthies,
whofe fences have fo oft perceived the everlafting
Arms of the Invincible and Eternal King, when your
Ships Hold hath been full with water, yea with Blood,
when ftorms without, fires and mutinies within, when
(he hath beaten upon fome Rocky Hearts and pajfa- Engiands
ges, as if ftie would have ftaved and fplit into a thou- fi't &°'
fand pieces ; yet this fo neer ftav'd, fo neer fired, fo hour.
neer fplit, foundred, finking Nation, hath the God of
Heaven (by your moft valiant and carefull hands)
brought fafe to Peace her Harbour ! Why now fliould
any duty pofllble be impoffible ? yea, why not impof-
fibilities pofllble ? Why ftiould your Englifh Seas con-
■ Song of Solomon, iv : 8.
1 o To the High Court of Parliament.
Striking ?/'tend with a neighbour Dutchman for the motion of
CnlfiUr -
a piece ot SM,' &c. and not ten thoufand fold much
more your EngUJh Spirits with theirs for the Crown
of that State-piety and Wifdome which may make
your faces more to flmie, not only with a common
luftre after a Dutch Prefident, [precedent] but (if it
be the holy will of God, and I humbly hope it may
be) with a glory far tranfcending all your faireft neigh-
bours Copies.
The States of Holland having fmarted deeply, and
paid fo dearly for the purchafe of their freedomes,
reach to the neighbour Nations and the world, a taji
of fuch their dainties. And yet (with due reverence
to fo wife a State, and with due thankfulnelfe for
The ^/''w mercy and relief to many poor opprelled Confciences)
let to I'nk ^ ^^y t^^'^i'' Piety nor Policie could ever yet reach fo
in the mat-izx, nor could they in all their School of VV^arre (as
'"'•' ^^"^" their Countries have been call'd) learn that one poor
fcience. Lejfon oi icHxng abfolutely the confciences of all men
free.
'Tis true, they vouchfafed to the Papifts and Ar-
minians the liberty (as I may fo fpeak) of the prifon,
and fometimes to go abroad (as I may fay) with a
,. Keeper, &c. But why fliould not fuch a parliament
abfolute ^s Efigland never had, (and who knows whether ever
freeJome to wiW the like) why fliould not the piety and policie
' May 18, 1652, the Dutch Admiral, own waters. This led to a bloody en-
Van Tromp, with a fleet of fortv-two gagement, which precipitated aftual war
veflels came into the roadftead at Dover, between the Commonwealth and Hol-
where Blake lay with a fmaller fleet, land. Hume, ////?. of England, vii : 220.
The Dutch .Admiral neglefted or delayed This indicates that this work was pub-
to ftrike his topfails and flag as England liftied later in 1652 than May.
required of foreign men-of-war in its
To the High Court of Parliament. i i
of fuch State/men out-lhoot and teach their Neigh- ^''^''>', """^
hours, by framing a fafe communication of freedome ^^^^^^/"^^
of Confcience in worfhip, even to them to whom with tiaiiy.
good fecurity of Civill peace) it is as due as to any
other Confciences or Worfhippers in the World) the
Papijis and Arminians themfelves. Of the Piety and ^reedome
Policie of fuch a freedom I have difcourfed \\\q>x&°-^ J'P^
1 1-1 r ■ r r /^i • o- i- t\ t conlciences.
largely in the anlwermg oi lome Objections or Mr. see Chap.
Cotton in Chapter 59. of this Book : and proved that 59. f""^
fuch a freedom of the Confcience of each member^^^l"^"'
of the Commonweal, and fuch a Commonweal as
EnglaTids now is, efpecially, cannot in all probability
prove fo dangerous and prejudiciall as many do
imagine and difcourfe, but contrarily many wayes
prove beneficiall, and marvelloully advantageous.
Your Honors know what bloody bickerings and
bloodfheds have been in later times in Germany, in
the Low-Countries, in France, in England, in Polonia,
in Hungaria, Bohemia, Tranjilvayiia, &c. about the
Freedome of mens Confciences and Worfhip ?
The God of Heaven may alfo pleafe gracioully to
remember you, that it hath been the fatall errour of
all Reformers that England or other States have feen, OIJ images
to doe as the Portugals did in the Eajl-Indies, who^''^^'^""'"'
'^ , *^ . and nczv
pull'd down the Images of the Pagans whom they fet up.
conquered, and fet up their own Images of Portugall
in their ftead and places.'
■ The Portuguele through the great efpecially Father Nobili, carried this to
Albuquerque took poffeirion of Goa in excels, until it was checked by the briefs
1503. It became a great focus of profe- of fuccellive Popes. ^znke,HiJ}. of Popes,
lytifm, and hundreds of thoufands of con- 302,- Nicolini, Hiji. of Jefuits, ^6-\2i.
verts were made. But fuccefs came in a See alio Hough, Hijl. of Chrijlianity in
great meafure by conformity to exifting India, ii : 248 ; Tennent, Chrijlianity in
pagan praftices. Later, the Jefuits, and Ceylon, 14, 20.
1 2 To the High Court of Parliament.
It is agreed on all hands that fubfcribe to one God,
that his worfhip is but one, and that all befides that
All Images QT^Q tfue GoD, are idols, and all worrtiip befide his
mujl down. , . \ y si \ ^ r
own (but one) are Images : And you know the nery
jealoufie of the Eternal! will not ever endure an Im-
age (though never fo fair) his Rivall : Hence in the
many former Changes of eftates, and State-ivorjhips
(by Gods jufl: and jealous permilTion) the childrens
work hath been to tumble down their fathers build-
ings. Nor can your moft prudent Heads, and potent
Hands polTibly ered: that Fabrick, which the next
Age (it may be the next Parliafnent) may not tumble
down. And yet fo may the God of Heaven fo pleafe
to guide you in the high matters that concern the
worjhip oi God, and the Confciences of men, that (what
ever be the prefent or future confequences) your own
Confciences may reap the joyfull harveft ot their pre-
fent and eternall Requiems.
The Pope, the Turk, the King of Spain, the
Emperour, and the reft of Perfecutors, build among
the Eagles, aud the Starres,' yet while they pradlice
violence to the Souls of Men, and make their Swords
of Steele Corrivals with the two-edged Spirituall
Sword oi the Sonne of God : the Ba/is ot their Higheji
Pillars, the Foundation of their glorious Palaces, are
but DroJJe and Rottennejfe. And however in our
poore Arithmeticke, their Kingdomes Number feem
great, yet in the onely wile account of the Eternall,
AU violent ^^^^^ Ages are but Minutes, and their fhort Periods
cour/es are neer accomplifhed ; for herein the Maxime is moft
■ "Though thou exalt thyfelt" as the the liars, thence I will bring thee down,
eagle, and though thou fet thy neft among faith the Lord." Obadiab, 4.
To the High Court of Parliament. 1 3
true, (in the matters of Religion- and Confciences o^""'ft
men, efpecially:) the violent motion muft break.
But Light from the Father of Lights hath fhined
on your eyes : Mercy from the Father of Mercies
hath foftned your breafls, to be tender of the tender-
ell: part of Man, his Confcience : for indeed there is
no true Reafon of Policy or Piety (as this Difcourfe -j-^^ ^^
difcovereth) why that man that will fubfcribe (and/o/- CivUl
give allurance for honeft meaning) to that moft pru- ^"S^s^-
o ... ^' . * tnent of
dent Aft ot Civill Engagement,' (what ever his Qovi- gnat ne-
fcience be) fhould be depriv'd and rob'd of the lib- '■'#0'-
erty of it, in Spirituall and Religious matters.
I have (I fear) been long in my firft Petition, my
fecond fhall be brief, is this.
I moil: humbly and earneftly befeech your Honours The fecond
in all the llraits and difficulties which yet you are ^""°"-
to paffe (concerning this great point of mens Con-
fciences, or other high affairs) fteere carefuly off
from one funk Rock, on which fo many gallant Vef-
fels have mifcarried. This Rock lies deeper then
others, and feldom hath appeared but at fome Dead-
low water, when the moil: high Judge of the whole
world reckons with Men or States, in low conditions
and debafements.
I humbly beg from God the gracious continuance
of his mighty Angels guard about your fitting, to
preferve your Honours from the flames of Wars
abroad, and from fuch llames at home : from Rifngs,
' This was a part of the legiflation by and faithful to the Commonwealth of
which the authority of the Government England, as the fame is now eftabliihed
of the Commonwealth was to be eftab- without a King or Houfe of Lords."
liflied. It was adopted Oft. ii, 1649, Parliamentary Hijiory, iii : 1334.
and required every fubfcriber to be " true
14
To the High Court of Parliament.
Worldly
wifdome in
ftraits a
moft dan-
gerous
rock.
The third
Petition.
Souljhip-
torack.
from Tumults, from Mutinies, from Pijlols, from Stabs,
from Powder-plots, from Poyfon, ^c. but above all,
from your own Wijdoms and Policies in llraits and
difficulties.
The holy Hiftory tells, that on this Rock (in a
State rtrait) ftrook the great Statift "Jeroboam, to the
ruine of himfelf and his pollerity.
On this Rock fplit that famous and zealous Re-
former Jehu.
This pluckt the Crown from Sauls high head,
when his own wifdome in llraits made him prefump-
tuous about the worfliip of God.
This pluckt off the Crown, and pluck out the eyes
of Zedekiah, when in a ftrait he trulled not in God,
as Solomon fpeaks, but leaned to his own underftand-
ing for his fafety.
To which purpofe my third Petition is, that in
the midft of fo many great Negotiations oi Jujlice, of
Mercy to the Bodies and Eftates, or Spirits & Con-
fciences of fo many thoufands and ten thoufand, you
forget not to deal jujily, & to Ihew mercy to your
felves : Oh how lamentable and dreadful wil it prove,
if after all your high Employments (as the State- Agents
& FaSiors for the Conwionweall) it in the midlt ot
all your cares and fears, and tollings about the Souls
and Confciences and Jalvations oi others, your own
moft dear and pretious felves make an eternal Jhip-
wrack ?
Your Honors know, that although men have chofen
and cull'd you out as wife and noble, yet God hath not
chofen (if Paul fay true) many wife and noble to eter-
nall life and blejfednejfe.
To the High Court of Parliament. 1 5
Who can love and honor you, and not cry to the
God of Heaven for you, and to your felves for your
felves : Be not fo bufie about the Earthly eftate, no
nor the Heavenly eftate of others, as to forget to
make fure your own vocation and eleBion, & to work
out your own J alv at ion with fear and trembling.
Oh let not this bold cry offend, and though offend,
yet let it throughly awake your nohXcfpirits to know
your dangers & hindrances (more then other mens) ^''^^^'';f
from a world of diJlraSlions from without, from pfide^-^^^^'^J^^^
& f elf -confidence from within, from the flatteries of
fuch who (hoping for rewards & morfels from you)
proclaim abroad (that you may hear it) O bleffed Chrif-
tian Magijirates, Chrijiian Kings & ^eens, Chrijlian
States, Chrijlian Parliaments, Chrijlian Armies, fo lull-
ing your pretious fouls into an eternall Jleep.
I need not remember your Honours of that moft
wonderful y««;«^ totalis ot all the cartings up of Solo-
?nons choice particulars (his wifdom, works, riches,
peace and pleafures,) Vanity and vexation oi fpirits. I
need not remember you of that wonderfuU Confefsion Wonder-
of Philip the z""^ of Spain (neer his laft) to his fuccef- A^^ '^<'"-
"for and fon Philip the 3^ to this effed: : I have had^f;';^^^
"and expended (about the time ot thefe 30 years) 594. Kings.
" millions of Treajure, and yet gained nothing for my
" felf but heart forrow, and vexation of Spirit.^ Your
■ Watfon, Hiftory of Philip II., 440. the prodigious annual amount of fixteen
Gayarre, Philip II., of Spain, 2-1 I. millions of dollars. He carried on a vaft
Mr. Motley gives a detailed account of war without interruption during the
the death of Philip II. Hiji. of Ncth- whole of his forty-three years reign, and
erlands, iii : 503-511. He fets a low in fo doing is faid to have expended a
eftimate on what was then confidered his fum total of feven hundred millions of
enormous revenue. He fays: "His in- dollars — a rtatement which made men's
come was eftimated by careful contem- hair Hand on their heads. Yet the
porary ftatefmen at what feemed to them American Republic during its civil war
1 6 'To the High Court of Parliament.
own obfervant eyes and ears (in the late moft won-
derful! changes and toflings of all affairs and things)
cannot but read a thoufand hcBures to your moft
ferious midnight and morning Thoughts of the moft
certain uncertainties of Friends, Treafures, Revenues,
Armies, Forts, Magazines, Caftles, Ships and Navies,
Crowns and Lives.
Why then ftiould your renowned ivij'doni & pru-
dence excel the folly of others as much as light excel-
leth darknejs, in fearching of the root and caufes of
True matters, in fore-feeing Events and Confequences, in
w'Mme. '^'^^^^'^Z Monies and Armies, in choofing Agents, in
framing Laws, in managing great affairs at home &
abroad, in difcovering plots, in preventing dangers, &
finall overthrows by fure retreats, &c. If yet, alas,
that wifdome make not out a faving difcovery of the
moft holy and only wife, the Alpha & Oniega, the
lirft of caufes and laji of Ends (in whofe hand is all
your breath and ways:) in V2.ii\ng fpiritual fupplies
again ft your fpiritually devouring adverfaries, in dif-
covering their methods, defgnes, deceits, in preventing
that (that) fatall overthrow, and eternall defeat [reme-
dilefs, hopelefs) where the worm never dies, and the
fire never goes out ?
The onely O why ftiould your renowned valors fo glory in
va our or ^^ conqucft of Cities, Cajiles, Ships & Armies, if
dize. your felves are led captive in the Ipiritual chains of
lujls &c pafsions, a more lamentable, and more to be
deplored objedt, then the poor eft y/^'y^j in the Spanifi
aud Turkifi Gallies.
to reprefs the infurreftion of the flave- Empire in time of profound peace fpends
holders, has fpent nominally as large a half as much annually." iii : 519.
fum as this every year; and the Britifh
To the High Court of Parliament. 1 7
What (hall avail your admired diligence and a£livity
in managing & quick difpatching fo many and fo
high affairs, by day and night, catching hold of ■iW'True and
occafions, redeeming all opportunities, improving all^-^^^""
advantages, if you lofe the fair Gales, and oreflip and
fleep away the pretious and ineftimable feafons and
calls, and knocks and offers of your own eternal
Mercies ?
What boots your exemplary and impartiall jujiice
on fo many and fo high Delinquents, if your own 'Vrue juf-
bofomes are found traiterous to the State of Heaven,'"^. "" ^
rebellious to the King, to the God oifpirits, and if in „^y},
that moll: high Court of fujlice from Gods moft
dreadful tribunal you hear that thunder (which oh
that you may never hear) Go ye curjed, &c. [Matt.
XXV : 41 .]
'Tis true your mercies have been eminent to the
poor, to the opprelfed, to the captive, to the maimed,
to the wounded, to the fatherlefs, widows, &c. But^^^^'^'^^y
will you now be cruel to your felves, incompaffion- ^^''''y-
ate to your own bowels, infenfible of your own
wounds, and miferies ? O fearch and fee, and be per-
fwaded of your intinite want of Crummes falling from
your Table of Mercy ! of the infinite price and value
of the wine & oyl of the mercifull (though defpifed
Samaritan) to eafe and fupple, to cleanfe and heale
your broken Hearts and wounded Spirits.
The flames of your Zeal for the God of Ifrael [2
Kings, X : 16.] (as that famous lehu faid) have been fo
bright, and mounted fo high againfi: two mighty Fac-
tions of the Kings and Queens (the Prelats & the Popes)
that i\\o(t flames have not only dazled and amazed all
3
i8
To the High Court of Parliament.
ous Refor
mations
Latezeal- Britijh eyes (the EngliJJ:) & the Scotch) but or'e the
Seas, and or'e the Alps, and or'e the Viretiean moun-
tains, and Romes own 7 hils have flown & hid all
Proteftant and Popifli ears, and hearts, and tongues,
with either admiration & exulting, or furious rage
and indignation ! Yet what avails thefe glorious
Jiames, and furious whirling of your zealous Chariots,
if yet they are but 'Jehu s ?* If Sathan the God of this
world poiTelle the Throne of Pride and OJlentation
in your bofoms (Come fee my zeal which I have for
the God oi IJrael ) yea though you Ihould go on
where Jehu left, and flioot home where he fell fhort,
yet what avails it that the God of Ifrael be in lehus
mouth, when God-felfe, God-honour, &c. fill his breaft
& heart ? What gains he by the llaughter of Princes,
Priefts and Gods, when IJrael it felf is but an Apof-
tate ftate from the true worrtiip of the God of Ifrael,
and lebu himfelf (according to the purity of Gods
Tvord and ordinances at lerufalem) reformed not fo
much as his oion privat heart & conjcience ?
Alas, what folid joy (moft zealous Worthies) rtiall
a Croivn of leaves (a temporal reward, lehus wages)
bring to your Noble Heads 6c Breajis, if you heare
not at laft that faving Call to all humble and felfe-
denying Followers of "Jefus, Come ye blejjed ot my
Father, inherit the Kingdom prepared for you from the
foundation of the ivorld. [Matt, xxv : 34.]
Your admired publick patience fo wonderfully
affaulted, fo wonderfully loaden with fuch mightie
Trials from Mans, from Gods hand, with fuch mighty
Lojfes, mighty Defeats, mighty Labours & Hazards,
mighty Reproaches, &c. I fay your unwearied Pati-
zeal and
reward.
To the High Court of Parliament. 19
ence hath ftood (Hke fome mighty Rock, or Anvill) '^f the
invincible : Yet who can ftile this Patience, or State- ^^^^^'''"
policie ! if your private Howfes and Breajis Iwell 2inA tii>ue.
fwarm with rebelHous Paffions, Impatiences, Re-
venges / If in the furnaces of your own private afflic-
tions, aud in the powrings out and changes of the
moll: High upon you, your Drojfe and Lees ot unmor-
titied, unfandlitied Spirits remain uncleanled ! if you
molt humbly kilfe not the Rods ox the moll High
chalfiling you hy Jicknejfes, by iojj'es, and other trialls,
humbly thankfull, and longing to declare the Spirits
of true Children, truly deliring more and more to
partake of his Divine Nature and Holinelfe ?
Yea, what avails the Croivn of your enduring Con-
ftancy that have rid out fo long a Jiorm, held out lb or the
long a Jiege, not fainted in fuch tedious Travels, ^''"^^ "f
Labours, Oppojitions, Treacheries, Dijcouragements, jiancy.
but glorioully call af«f/6or in the Vort oi Patience ;
if yet your perfonall Righteoufnefs palfe away as the
morning dew melted with the warme beams of vic-
torious and profperous Succefs ? If your own pro-
feffions of Chriji Jefus prove but a fading colour, and
not died in the right Grain of the pretious blood of
the Son of God ?
Your Honours well remember, that the main point
of Luther s Reformation, (and before him of the Huf-
sites in Germany and Bohemia, and before them of
the Wicklevijis in England, and before them of the
V^aldenfes in France, conlifled chiefly about Repent- The Con-
ance and Faith in the blood of ChriJI : That the foverfas
main Contentions of Calvin, and iince him of ^^^"{eJ-'s'about
moft Reformers, have turn'd upon the hinge of ihGReiighn.
20 To the High Court of Parliament.
Form of the Church, and the Adminiftrations there-
of, the lamentable though pretious Fuel I of thole fires
of Itrife among the wifelt, holiell, and learnedll of
So many ^he Followers of Chriji JeJ'us in thefe times. You
Churches, know the Lord Jefus prophefied, That many f'alje
fo many Chrijls Oiould arifc, and the Scriptures more then
"chfi'fls to ^"'^^ S^^^ ^^^ ^'^^^' ^^ Chriji to the Church; whence
the onely it is evident, That every feverall Modell, Platform,
f"^- AnA profi'/siofi of a Church, is the profelhon of a various
and different Chriji. Your Honours alio know he
fpake moff true (being Truth ix. Selfe) that faid, That
which is moll: highly ejleemed amongll men, is abom-
ination in the fight of God, Luke i6. [15.] Hence,
fuch may the glorious profelhon of Chrijis or Churchts
be, as may ravilh the eyes and hearts of men, and
from which the jealous eys of the true Lord fefus
turn away as from the falfe and counterfeit with
indignation. Befide the Counterfeit in holy Scripture,
The Pa- how famous was the Pageant of that counterfeit
^Pcr'hen ^^'^S °^ England, which fo haunted with long vexa-
Warbeck tions one of the wifeft of Englands Kings ( Henry the
"'■^•^- ^-feventh ?) How wonderfully (even to alloniihmentj
piaJe^of did the impollure of Richard Duke of Tork (pro-
filfe claiming Henry an ufurper and falfe,) I fay, how
^^^^^^•J'' wonderfully did that monllrous impollure take, that
not onely Foraigners where that Counterfeit moll
kept (the Arch-Duke, the King of France, the King
of Scots, the King of Romanes, the Irijl.^ Nation, &c.)
were deceived with that feigned King, but alio fo
many gallant men of our own Nation, even to the
ivijeji and higheji (as that famous Stanley Lord Cham-
berlain, the Prejerver and RaiJ'er of King Henry him-
i'^a
To the High Court of Parliament. 2 1
felfe) lamentably loft their Heads and Lives about
that pretended King ?' Now counterfeit Spirituall
delujions of falfe and counterfeit Chrijis, as they are
deeper 2s\diJ}ronger, fo they find more eafie pojfejjion oi
the Ears and Souls of men, fo wofully prepared by
naturall Jelf-deceivings.
On fix principall Pillars or* Foundations (faith the* ^-Z^^-
holy Spirit, Heb. 6. 6.) is built the fabrick of of true y-,!^'
Chriftianity: On Repentance, on Faith, on BaptiJ'mes, fundamen-
on layins: on of Hands, on the RefurreBion, and the'"^^?^
Eternall Judgement. _ _ ^ Kellgkn.
Concerning the two middle ones ot thefe there are//^<^. 6.
and have been mighty and lamentable differences
among the Scholars of Jefus, who yet agree in the
other foure, of Repentance and Faith, the Rejurrec-
tion and Eternall Judgement.^
Whatfoever your Honours apprehenfions are of the
' Henry VII., the firll of the Tudors, one of the bell fort of wonders, a wonder
gained the throne of England on the for wife men." But Sir James Mackin-
field of Bofworth, and mainly by the tofh fays, " No generofitv lent lullre to
defeftion of Lord Stanley from Richard his purpol'es ; no tendernefs Ibftened his
in., who thus turned the fortunes of the rigid nature. His good qualities wete
day. Perkin Warbeck claimed to be ufeful but low ; his vices were mean ;
Richard Plantagenet, the younger of the and no perfon in hiilory of fo much un-
two ions of Edward IV., luppoled to derftanding and courage is ib near being
have been murdered in the Tower of defpifed. He was a man of fhrewd dif-
London, but whom he alleged to have cernment, but of a mean fpirit and a con-
efcaped. Among thole accufed of com- traded mind." Hijhr-i of England, 205.
plicity with him was Stanley, " the pre- - Williams was the firll in this coun-
ferver and raifer of King Henry him- try, if not indeed in England, of thofe
felfe," who was arraigned for high trea- who have fince been known as Six-Prin-
fon, condemned and beheaded. Bacon, ciple Baptills, who hold the impofition
Hij}. of Henry FIL, PForks\: 347-370. of hands to be as eifential as baptifm
(Montague's edition. ) Williams follows for any church fellowfhip. Cf. Bloudy
the partial judgment of Lord Bacon as to Tenent, 21 ; Pub. Narr. Club, iii : 65 ;
Henry's wifdom, who calling him the Hireling Minijiry, 6.
" Solomon of England," fays he " was
22 To the High Court of Parliament.
^■'h "' h ^°"''^ ^^^' ^ befeech you (as you love your lives to
fi^jj i^J^ Eternity) make llire of the two firft, and ply (with
fahation Soils and Ocirs) day and nights, and give not reft to
ornofal- ^^j. {^^^ ^^ yQ,^j j^^yg anchored in Ibme blelfed
aj/urance, that although you hnd not latisiaction in
the many frames of Churches pretending ; yet that
you have faved (as once you know a wife and honor-
able perfonage faid) the Bird in your Bofofne : and
that thofe your very eyes which have feen (o much
of Chrift Jefus, and fo many wondertull changes,
and have been rotten awhile in their holes (in Death)
lliall joyfully polfefTe, and fill their holes again, and
be gloriouily bleiTed with the light of a Redeemer,
when thele Heavens and this Earth fhal palTe away.
For which humbly and uncelfantly prayes
Tour Honours mofi unworthy,
yet unfainedly devoted,
Roger Williams.
Your Honours (wanting time to read much) may
pleafe to view in a few minutes the PortraiSlure
and Map of the whole Bloody Tenent in the latter
end of the lafl Chapt. Chap. 79.
To the fever al RefpeSlive General Courts^
efpecially that of the Maflachufets in
N. ENGLAND.
Honored and beloved Friends and Countreymen,
,Hile You fit drie on your fafe American N, Eng-
Shoars (by Gods moft gracious Provi-^""'^, ^''''^'
dence) and have beheld the dolefull
tojjings of fo many of Europs Nations,
yea of our deareft Mother, aged Eng-
land, in a Sea of Tears and Bloud, I
am humbly bold to prefent your 'Eyes and Hearts
with this (not unfeafonable) difcourfe oi Bloud, of the
Bloudy Tenents of Perfecution, OppreJJion, and Violence,
in the Caufe and matters of ConJ'cience and Religion.
It is a Second Conference of Peace and Truth, an
Examination of the worthily honoured and beloved
Mr. Cottons Reply to a former Conference and Trea- i^-j^^i^ j^^-
tife oi this Subjedt. And although if concern aWtionsof
Nations, which have perfecuted and fhed the Bloud^^""/ '"'
ofjefus, the Bloudie Roman Efnpire, with all the ton.
Savage Lyons thereof, Emperours and Popes, the
bloudie Monarchies of 6^^/« and France, and the reft
of Europs Kingdof/is and States (which under their
feveral Vizards and Pretencss of Service to Go^, have
24
To the General Courts of New England.
The
Bloudy
Tenent
more efpe
daily con-
cerns
N.E.
in fo many thoufands of his Servants, Murthered fo
many thoufand times over, his dear Son) yea although
it concern that Bloudie Turkijh Monarchy, and all the
Natiotis of the World v/ho praftile violence to the Con-
fcience of any Chrijtian, or Anti-chrijiians, Jeic-s or
Pagans ; yet it concerns your felves ( with all due
refpedl otherwife be it fpoken) in fome more emi-
nent degrees : Partly, as fo many of yours of chief
note (befide Mr. Cotton) are engaged in it; partly as
A^. England (in refped: of Spiritual and Civil State)
profelTeth to draw nearer to Chrijl fefus then other
States and Churches, and partly as A^. England is
believed to hold and pradlife fuch a Bloudie DoSfrine,
notwithftanding Mr. Cottons Vails and Pretences of
not perfecuting men for confcience, but punilhing them
only for fmning againft confcience\ and of but fo and
fo, x\ox. perfecuting, hni punijl.vng Hereticks,Blasphemers,
Idol at or s. Seducers, &cc.
It is Mr. Cottons great mijlake znd forgetfulnejfe, to
/""!."-' ''^charge me with a publick exaniitiation of his privat
prefcnt con- fc / . r
troverfie. Letter to me; whereas in Truth, there never pailed
fuch Letters between himfelf and me about this Sub-
jed: ; as he alledgeth ; But the Prifotiers Arguments
againfl: Perfecution, with Mr. Cottons Anfwer there-
unto (which I examined) I fay thefe were unexpeB-
edly, -ind fole??mly fent to me, as no privat thing, with
earneft defire of my confideration or Animadver/ions
on them.'
Thefe Agitations between Mr. Cotton and others,
fo fent unto me, as alfo the Model of Church and
Civil Power by Gods Providence coming to hand, I
' This ftatement is made more explicitly in Chapter I., infra.
The occa-
I nents.
To the General Courts of New England. 25
fay they feem'd to me to be of too too Publick a
nature : And in which my foul not only heard the
dolefuU cry oi i\\e fouls under the Altar to the Lord
for Vengeance, but their tdivntik follicitations, yea and
the command of the Lord fefus tor Vindication of
their blouds and lives fpilt and deftroyed, by this
Bloudie Tenent, though under never fo Fair and Glo-
rious Shelves and Colours.
The molf holy and allfeeing knowes how bitterly I '^^'^ Con-
refent the leaft difference with Mr. Cotton, yea with^'^^^^'^y" '^
the leaft oi^ th.e followers of fefus, of what confcienceper/omjut
or worjhip foever ; How mournfully I remember this "l^^'f''-^,
Jiroak (as I believe) on Mr. Cottons eye, and the ^y&^Doarins
of fo many ot Gods precious children -i-nAfervants, '\n'""i T^-
thel'e and other parts ; that thofe eyes fo peircing and'^
heavenly (in other holy and precious Truths oi God)
(hould yet be fo over-clouded and bloudjhotten in this :
I grieve I muft contejt, and maintain this contejlation
with (in other refpefts) fo dearly beloved and fo worthy
Adverfaries.
And yet why mention I or refpedl: I man that is
but Grafs, and the children of men that muft die,
whofe Brains, Eyes and Tongues (even the holyeji and
the highejl) mnH Jhortly fnk and rot in their skuls and
holes.
Without remembring therefore who my Adverfarie
is, nor all the Wormwood and the Gall fo frequently
in Mr. Cottons Reply againft me ; I fully and only
level with an upright and ftngle eye (the Lord fefus
gracioully aflifting) againft that fowl and monftrous
bloudie Tenent and DoBrin, which hath fo flily (like
the old Serpent the Author of it) crept under the
4
26 To the General Courts of New England.
lliade and fhelter of Mr. Cottons Patronage and Pro-
tedlion.
'^heend jyjy ^^^ \^ (q difcover and proclaim the crying and
Treatife. ^orriblc guilt of the bloudie Dofirin, as one of the
moft Seditious, DeJiruBive, Bhifphe7iious, and Bloudieji
in any or in all the Nations of the World, notwith-
ftanding the many fine Vails, Pretences and Colours
of not perfecuting Chrijl Jefus, but Hereticks, not
Gods Truth or Servants, but Blafpheniers, Seducers:
not Perfecuting men for their Corifcience, but for fin-
ning againft their Conjcience, z^c.
My end is to perfvvade Gods Judah (efpecially) to
Thecnof-wdiih their hands from Bloud, to cleanfe their hearts
y. and wayes from fuch Unchrijiian praBices, toward all
that is man, capable of a Religion and a Conjcience,
but moft ot all toward Chrijl J ejus, who cries out (as
he did to Saul ) in the futferings of the leaft of his
Servants : Old England, Old England, Neic England,
New England, King, King, Parlia/nents, Parliaments,
General Courts, General Courts, Prejhyterians, Prejhy-
terians. Independents, Independents, &;c. Why perfecute
you me ? It is hard for you to kick againft the Pricks.
My end is to prepare the Servants and Witnejfes
of 'J ejus (what Truth foever of his they teftifie) for
that great and general and moft dreadjull jlaughter of
the witnejfes, which / cannot but humbly /t'^r, and
almoft believe, is near approaching, and will be Ujh-
ered in, provoak'd and hajlned by the proud Jecurity,
worldly pomp, fejhly conjidence, and bloudy violences of
Gods own children, wofully exercifed each againft
other, and fo rendred wofully ripe for fuch an Uni-
verj'al and dreadfull Storm and Tempejl !
To the General Courts of New England. 27
My end and fcope is to put a Chrijiian barr, andyz///^ •*'"'
and merciful Spoaks in the wheels ot fuch zealous ^^'^X^^.
reforming Jehues, who (under the Vizard 2.nA Nametkn.
of Baals Priejis) may poffibly be induced to account
it good fervice unto Go^, to kill and burn his pre-
cious Servants.
My end is, that the greateft Sons of Bloud (the
Papills) may know, when ever (as the Saints in Queen
Maries days confefled) when ever it lliall pleafe the
jealous God for the fins of his Saints to turn the Or d Tef-
JVheels of his moft deep and holy Providences, and'""""^ .
to give the Vower to the Paw ot the Beaji, ^^zinii efpedaiiy'
his Saints and Truths, for their laft dreadfull llaugh-"' 'he
ter (as Daniel and 'John do clearly feem to tell us)' I "^^^ ^'
fay thofe Sons of Bloud, the bloudie Papijis, may know,
that their bloudy DoBrin oi perfeciition, was difclaimed
by fome, whom they call Sectaries: That equall and
impartiall favour was pleaded to the Catholicks, as
wel as to their own or other mens Soa/c and Con-
Jciences : And that if that great JVhore fhall yet pro-
ceed not only to drink the wine of their carnal "Jol-
litie, in the Bowles of the holy Orditiances of Chrijis
Temple and SanBuary ; but alfo to drink more drunk
in the bloud of his Saints and witnejjes ! This Tejli-
mony may ftand as a Character of Bloud, fixed by the
hand of Gods eternal Truth and Peace, upon the Gates
' "Then I would know the truth of the beheld, and the fame horn made war
fourth heart, which was diverl'e from all with the faints, and prevailed againft
the others, exceeding dreadful, whofe them." Daniel, vii ; 19-21.
teeth were of iron, and his nails of brafs: "And when they fhall have finifhed
which devoured, brake in pieces, and their tertimony, the beail that afcendeth
rtamped the refidue with his feet: and out of the bottomlels pit fhall make war
of the ten horns that were in his head, againll them, and fhall overcome them,
and of the other which came up, &c. I and kill them." Revelation, xi : 7.
28 To the General Courts of New England.
A double of their hloudie Courts, and upon the forehead of
prejudice their bloudie Judges, who (under what pretence
and Con- foever) hunt and perfecute the Souls and Confciences
fcience. ^i^ ^j^y Qj^jj^j ^f God Or Man.
Mv truly honoured and beloved Countrimen,
vouchfate me I befeech you that humane and Chrif-
tian Libertie to fay, that I fear your Spirits are lock'd
up in a double prifon from any ferious Audience to
ought ot mine prefented to you. The hrfl: of Preju-
dice againll: J'uch and Juch a perj'on. The fecond of
Confcience, againfty«f^ z.n^ juch a matter; and that
while my Conjcience or another mans faith, Let me
be Heretic k, Blafphemer, Idolater, Seducer, with Chrijl
ye/us, with his Apojiles, Saints and Witnejfes : Let
me (for his fake) bear Frowns, Cenj'ures, and Perj'e-
cutions, from men fo dear, fo excellent, fo holy ! Your
Conjciences plead for equall Libertie of oppojing in
your way, all fuch erroneous or wandring Conjciences.
For anfwer, It is but Hutnanity, it is but Chrijiianity
to exercife tneeknejfe and moderation to all men : It is
humane and Chrirtian Wifdom to lilten to a ferious
Alarm againft a Common Enemy: Prove the Alarm
falfe, it may be but troublefome : Prove it true, it
may be DejlruBion to have dejpifed it.
As the wounds of a Lover are better then the Kijjes
of an Enemy : So faith the fame Spirit, an open
Rebuke is better then fecret Love. ^Proverbs, xxvii 15.]
2 Founda- But yet your Conjciences (as all mens) mufl; be fat-
mentaii isf^gj^ J have therefore in all thefe Agitations humbly
againj} prefented (amongll: others) two Foundamental Hints
Per/ecu- or Couliderations.
Firfl that the People (the Original oi all free Power
tion.
To the General Courts of New England. 29
and Government) are not inverted with Power from
Chriji Jefus, to rule his Wife or Church, to keep it
pure, to punifh Oppofites by force of Armes, &c.
Secondly, that the Pattern of the National Church
of Ifrael, was a No?iefuch, unimitable by any Civil
State, in all or any of the Nations of the World belide :
In this latter hint I infifled more largely in my former
Confderations upon Church and Civil Power in A^. £."
unto which Mr. Cottoyi replyed not (and of any other
Replyes of any (to whom Mr. Cotton refers it) do I
yet not know of;)
I Add, it is a glorious Charailer of every true Dif-
ciple or Scholler^ of ChriJI Jefus, to be never too old
to learn.
It is the Comtnand of Chriji Jefus to his Schollars,
to try all things : And Libertie of trying what a
Friend, yea what an (efteemed) Enetnie prefents, hath
ever (in point of Chrifianity) proved one efpeciall
means of attaining to the truth oi Chrif.
For I dare confidently appeal to the confciences of
Gods moll knowing fer-vants, if that obfervation be nolLibenie of
true, to wit, that it hath been the common way oi'p'"/ f"'''
the Father of Lights, to inclofe the Light of his holy Booh,
Truths, in dark and obfcure, yea and ordinarily in '^<:-
forbidden Books, perfons and Meetings, by Sathan
fliled Conventicles.
New Englijh Voyages, have taught moll of our Old
' Bloudy 'Jenent, Chap, cx-cxii. Pub. a facrikgious and theevifli title, robbing
Narr. Club, iii : 317-324. all beleevers and Saints, who are fre-
2 " Firfl, as to the name Schol/ar, al- quently in the Teftament of Chrill,
though as to humane learning, many ftiled Difciples or Schollars of Chrill
wayes lawfull, yet as it is appropriated Jefus, and only they as Beleevers."
to fuch as praftife the Miniftry have Hireling Minijiry, 14.
been at the Univerjitie (as they fayj It is
3© To the General Courts of New England.
Englijh Jpirits, how to put due prices upon the moft
cotunion and ordinary undervalued mercies ; how pre-
Netv Eng. cious with fomc hath been a little water ? how dainty
fons. with others a piece oi bread: How welcome to fome
the pooreft howjing ? Yea the very Land and Earth,
after long and tedious pallages r
There is one commoditie for the lake ot which moft
ot Gods children in A^ England have run their mighty
hazards; a commoditie marvellouily yivzrf^ in former
times (though in fome late years by Gods moft gra-
cious and mighty hand more plenti full ) in our native
Count rey : It is a Libert ie of learching after Gods
moft holy mind and plcafure.
Out of this moft precious and invaluable yeicel, if
you fuffer Sathan (that grand thiej^ and cheater to
bereave you, and that it (hall be a crime, humbly and
Liierty of peaceably to queftion even Lawes and "Statutes, or
iuTrrufh what ever is even publickly taught and delivered,
hardly got, you. will moft Certainly find your felves after all your
f'^.f long Run (like that little Frenchman who kill'd the
iefit, Duke of Gutje, and was taken next mornmg neare
7an le ^^^ place from whence he had fled upon a fwift horle
petit. all night)' I fay you will molf certainly find your
felves, but where you were, enjlavd and captivated in
the Chains of thofe Popijh Darknejfes, [to wit. Igno-
rance is the mother of Devotion, and we muft believe
as the Church believes, &c.]
Remember therefore (O ye the Cream and Floiver
of Englijh Plantations in America) what a black and
' Francis, Duke of Guife, was killed horfe efcaped to the neighboring woods*
before Orleans by Jean de Poltrot, or and after wandering all night was appre-
Poltrot de Merey, a Huguenot, Feb- hended the next morning. Davila, Civil
ruary 24, 1563. The aflaffin on a fwift Wars of France, i: 148.
To the General Courts of New England. 3 1
direfull a cole it was with which it pleafed the Spirit
of God in Habacuck, to brand the AJJirian Monarchie,
to wit [a Bitter and hajlie Nation\ but in the fpirit
of meeknejfe, in the meeknejfe of wijdom, be pleafed to
remember that poffible it is for Gods vijible, only peo- J'^'' ^'"'-
ple in the world to have very foul and bloudie hands, cdtfulnefe
full oi Bloud [Ifa. 1.)/ [15.] To build up Zion and of tie
Jerufalem (that is, to ered the Vlfible Church ^^^%l2\fi
Kingdom of God) with Bloud [Mic. 3.) [10. J and with. people.
Iniquitie : That the Heads and "Judges of Go^j People,
may judge for a reward (and the deceitfull heart of
man grafpeth at rewards more then of one fort) that
the Priejts and Prophets thereof may teach and
Prophejie (and it may be frequently and excellently,
but yet for) an hire and for money ; And that yet their
conferences may lean upon Jehovah, and they may fay
with confidence, is not the Lord amongft us '? None
evil fhall come unto us ; &c. O remember that your
Gifts are rare, your Profeffions of Religion (in fuch Mu. 3.
way) rare, your Perfecutions and hidings from thet''-]
ftorms abroad, rare and wondertull .- So in propor- /^^^ ^a/?
tion your Tranfgreffions, eftate and publick fins Qz.n.- be fingular
not but be of a rare and extraordinary Guilt: Nor^fJ"^^'"'
will New England's forrowes (when fins are ripe and 72^}^.
full) be other then the Dregs of Germanic's, oi Ire-'"^""-
land's, ot England's, and of Scotlatid's Tears and
Calamities.
Amongll: the crying fins of our own or other fin-
full Nations.- thole two are ever amongll: the lowdefi:,
to wit, Invented Devotions to the God of Heaven.
Secondly, Violence and OppreJJion on the Sons of men
■ "For lo, I raiie up the Chaldeans, that bitter and hafty nation." Habakkuk, i : 6.
32 To the General Courts of New England.
2 of the (efpecially (if his fons) for dilfenting, and againft
St/ie-cn- both thefe, and that the impartial and dreadfull hand
ing fins, of the moft holy and "jealous God (a conjuming fire)
tear and burn not up at laft the Roots of thefe Plan-
tations, but gracioully difcovering the Plants which
are not his, he may gracioully frudlifie and caufe to
flourifli what his Right hand will own ; I fay this is
the humble and and unfeigned delire and cry (at the
Throne of Grace) of your (o long defpifed Out-caft :
Roger Williams.
To the Merciful and Compafsi-
nate READER.
'Hile the unmercifull Priejis and Levits Soul
turn away their cruel Eyes and Feet"'^""'^'' „
from their poor wounded ?ieigbbours
(the opprefled for matters of Religion
and Worjhip) it will be no ingratefull
ad: to prefent thy tender heart and Ear
{CotnpaJJionate Samaritane) with the dolefull cry of
the Souls under the Altar [How long Lord before
thou avenge our bloud on them that dwell upon the
Earth]' and to pray thy mournfull view of the Akel-
demae's and fields of Blood, where thoufands and ten
thoufand times ten thoufands of the pretious Saints
( Servants and Witnejfes of 'J ejus) lie llaughtered in
their bloudie Gore, in all Ages and in all Nations,
where the Trumpet of the Son of God hath founded ;
Here and there among thefe llaughtered heaps of
Saints lie (thin and rare) the llaughtered Carkalfes
of fome poor Arrians or Papijls, or other poor delud-
■ "I faw under the altar the fouls of faying. How long, O Lord, holy and
them that were flain for the word of true, doft thou not judge and avenge our
God, and for the teftimony which they blood on them that dwell on the earth?"
held : and they cried with a loud voice. Revelation, vi : 9, 10.
34 T^o the Reader.
The Akel-ifig and deluded fouls : This feeming colour of Impar-
jie/Jj 'of •^i^ll Jh/^^^^ ferves (wofuUy) that murtherous enemy of
Bloud, all Mankind for a Stale' or Covert under which his
'"h^^Bhud- ^^°^^^^ Game goes on, of perfecuting (or hunting) the
Tenent of harmlcfs Deer, the children of the living God.
Per/ecu- For the fake then of the dear Saints and Followers
o( Jejus, for his holy fake and Truth, for the holy
name and Truth of the moft holy Father of Lights,
the God of it, thy compallionate eye is here prefented
with a Second Conference and view of Mr. Cottons
Reply, and artificial bloudie washing of the Bloudie
Tenent.
The Battel about any Truth of God in Chrijl, is
fought and managed by that moft high and glorious
Michael the Arch- Angel and Son of God, attended
with all his Holy Angels, the MeJJengers and M'^it-
nejfes of his Truth on the one lide : On the other
Michael, fide by that great red Dragon,- whofe bloudie Follow-
'r'i''" "'^ ^^^' Devils and men of all forts and Nations, but
5^,^, ,^,-efpecially the Roman bloudie Emperor, and Roman
red Dra- Popes (with Lyon-\\kc Furie, and Fox-like craft) have
gon, t e fm>j-'j (-j^g Blond and broke the Bones, and devoured
two great , , , ,
Generals, the Flejh of fo many hundred thoufand, thoufands of
the King of Kings his Ipiritual Hinds and l^oes^ in
this their bloudie hunting: So that aptly (I had
almoft laid Prophetically) wrote one of their own
^oman Poets of the lamentable condition of the harm-
lejfe Deer above other Creatures : Dente tuetur Aper,
■ A decoy. " "There was war in heaven: Michael
" Still as he went, he QT3.fC\e Jlales did lav, and his angels fought againft the dragon ;
With cunning traynes him to entrap un- and the dragon fought and his angels and
wares." — Spenfer, /"rf-r/V i^«n<', B. prevailed not." Revelation, xW: 7.
II., C. I., § 4. 3 Song of Solomon, ii : 7.
To the Reader. 35
defendunt, Cornua Taurum, Imbelles Damce quid niji
Prceda Junius ?'
'Tis a lamentable and cruell light to fee the fons
of one poor man and woman, (all the Globe of the
world over (like Babels builders) fo vaflly difagree-
ing about a God and his Worjhip.
'Tis lamentable to fee thefe one Mans fons Mur-
thered and Majfacred (in mutual flaughters) as for
other pretended Caufes : So this efpecially of Con-
fcience and Religion.
'Tis yet more latjientable and never enough to be ^f"'!"'"',
lamented, that while the Sons .oi Men do but their JJt%-
kind\ the Sons of God, theyowj- of the God of Peace, Hgion, even
the Lillies, Doves and Spoufes of Jefus (hould thus 7"''^ '-^^
. i ^ . ^ .^ . jcrviints of
difcord and jarr about this Chriji their hope ! that (like the true
the very Turks and Perjians contending about tht'iv ''"'^ ^''^'"S
Mahomet his Succejfors) the Children of God (hould
tear out each others Throats about the laft Will and
Tejlai7ient of the Son of God their elder brother :
That Ephrai7n Ihould be againil: ManaJJeh, and
Manajfeh againil: Ephraim, and both againfi: Judah ;'
yet all Ions of one, and profellors of one God of
IJrael.
But oh the low and fhallow comprehenlions of the
fons of men, who as a Rotten thing (faith yob) [xiii.
28.] confumeth ; Oh the depths of the Councels and
■ Dente timenturapri ; defendunt cornua We naked Does, prey undefended, fall."
cervos : Wright, Bohn's Martial, p. 600.
Imbelles damas quid, nifi pr^da, fu- „ ™, „ ,, , n n
J \/f .■ ^ rJ- T -iT ••• Thev mall eat every man the flelh
mus; — Martial, £»/?r. Lib. xui : 04. ^,. ■ »;f A-i t^ , ■
■^ * '^ of his own arm : Manalleh, Ephraim ;
"The tuflc, the Boar: Harts, horns de- and Ephraim, ManafTeh ; and they to-
fend, to all gether fhall be againft Judah." Ifaiah,
ix : 20, 21.
36 To the Reader.
Thelfrad^gff^lfjgs of the moft High, moft Holy, and only wife,
jgj outfhooting all the Generations of men, who hear and
know no more then Jonathans Lad, Is not the x\rrow
beyond thee? &c. [i Satnuel, xx : 37. J
His holy Wifdom hath an heavenly Reajon (to
Jofeph fold x.o\xc\i a little upon this Jorrowfuli firing) of that
brethr n t>loudie X^evice and Sale of innocent Jofeph by his
own Brethren, the fons of one IJrael and God. \^Gene-
Jis, xxxvii : 18-28.]
He knowes why fo holy a Leader of fuch a mirac-
ulous People (as I may truly call them) why Aaron
Jfrael {\ fay) was fo left to the horrible, ungratefull, and
•^^'^'^^^'^""outragious importunities of this (then the only) Peo-
them Gods, pie of God, as to frame a Beajily worjhip, and to turn the
moft glorious and dreadtull Godhead into the limili-
tude of a Beajl that eateth gralfe. \^Exodus, xxxii :
1-6.]
He knowes why the Ifrael of God ] Rebels, as Mofes
ijraels pallionatelv called them) (hould fo often p-rieve the
murmur- f , rr • ■ r >-> / • 1 1 • • 11/-
ings. holy Spirit or God with their tnurmurings, and be lo
near to dalh out the brains of their moft faithfull
Leaders. \Nutnbers, x\v : 1-5; xvi:4i.]
He knowes why two Parts or Angles of that Heav-
Aaronand enly Triangle [Mofes, Aaron, and Miriam fo neer in
Mirwm Earthly and Heavenly Relations) I fay why that rare
Mofes. Pair, Aaroti and ^\iriam (hould yet envie and mutiny
againft their fo dear a Brother, and io meek and
heavenly a Ruler, ^lofes. \ Numbers, xii.]
An Armie His heavenly wifdom hath a reafon of that won-
of izooo derfuU Shrinking of an Army of 32 thoufand Ifraelits,
/hrunVinto'^^^'^ One poor 300 left behind, and found only tit for
300. Gods battels againft the Midianits. [Judges, vi.-vii.]
To the Reader. 37
A reafon why thofe two famous Champions, Sam- Samfonand
fon znd. T>avid {ho\x\A find fo great difcouragement^^^^^' /-^'
to their fighting of Gods Battels, the men of "Judah by their
bafely binding Samfon, and the chief of Davids own ''^'" ^''^'*"
Brethren flying in his face with open Railings, \yudges Benjamin
XV : 9-13; I Samuel, xvii : 28.] almoji de-
A reafon of that all moft utter confumption of one/^^"^^, -''
whole Tribe of Ifraels i 2. by the furious fiames o'tTribes.
the Zeal and Indignation of the eleven, \yudges, xx.] ^/'''^'/^ ''^-
Thefe things happened not by chance, but as i^e samuel i^
Apojlle fpeaks in Types (in curious and wonderfull the Lord
figures) fb that his holy wifdom knowes : why Ifrael ""J^J-
mufl be fb weary of Samuel and himf'elt, and (like
the Nations of the World) mufi: have a King to be
their Champion and fight their Battels : [ i Samuel,
viii.]
Why Saul this defired King, the King of Gods own
choice and- Ifraels, why yet he mufl hunt an ''^^^^- saul ter
cent David, as a Flea in the bofbm, or a Partridg on fecuting
the mountains, until he hath flain himfelf to fet the^'^^''^-
Crown on Davids head, [i Samuel, xxvi : 20.J
A reafon of that long continued FaBion of fo many
Tribes againfl: this Davids Crown, and that Ifrael (fo
r ■ • c 7'- i /I- ij IJhboJheth
importunate, fo impatient tor a King) friould ^O'w ^„j ifrael
powre out each others blood about a Sue cejfor, again/}
whether a David, or (the fon oi Perfecution, Saul) ^l^l"'"^
IJhboJheth. [2 Samuel, ii.-iv.]
A reafon (when David wears both Crowns in one,
and hath all that a mofl gracious God could efpie out
fit for David to receive, that yet he wants a wife that David jiab
had fb many, and rather then a Davids finfull Defires ^,^"1 1^]"
and Whoredomes fhall want a Covering, the blood Pen.
38 To the Reader.
of Uriah (that \% fire or zeal oi God) fhall die and
make up one to cover them. [2 Saf/iuel, xi : 15.]
O the X^epths of the Councels of the holy one of
The divif- jjy-ael why (there being but 12 Tribes in all) 10
'perjions of Tribes of his own people Ihould tear away from 2,
theTriba.znA after many Captivities of the one and the other,
both the one and the other now are fcattered from
each other upon the face of the Earth, and as yet no
certain Tidings what's befaln to the 10 Tribes of the
Ifrael of God. | i Kings, xii : 1 6-20 ; 2 Kings, xviii :
Afaimprif- He knowes why to leave an upright perfedl Afae's
oning the heart to luch folly and wrath, as to lay a Faithfull
rop et. Prophet (admonifliing him from God) by the heels.
[2 Chronicles, xvi : 7-10.]
Yea, why the Followers ot the meek Lamb of God,
fhould burn in fuch Unchrifiian Flames, as to call for
Chrip fire from Heaven to con fume the contemners and
deftrlus of ^^Jplf^^^ °^ their Lord and Mafier, who quencheth
fire from the fire of their rafli -zeal with this mild Check, You
heaven, know not of what Spirit you are ot. yLuke, ix : 54-
55-]
Why fuch -un'.a [Bitternejfc as the Word is) (hould
Bitternefs rife between two Turtle Doves, Paul and Barnabas,
ietu-een and that about their moft laborious and moll dan-
^BarnTbi g^rous Minifieries. [ABs, xvi : 3 9. J
Why one cries Paul, another Apollo, another
Cephas, another Chrifi, even in the hrll eftablifhed
Churches. [1 Cor., i: 12.]
This \io\y , Plot, this heavenly defigne of the moft
holy and only wife God, thus to permit the conten-
tions and divi/ions of his own Servants, as it difplaies
To the Reader. 39
Himf elf only PerfeB and Excellent, and all (the h&^^ods mercy
of) men in all Ages, hwt farthing-candles, ytd^ftiioak- ^^^y^j-J"^(
ing Firebrands : As it brightly proves the adniirable/ra/V^/rffw
confent and Angelical Harmony oi the holy Scrip-^^ ^'^''''
o -^ ^ ^ J 1 contcnttofts
ture, relating Hijiories, and in thofe Hijiories infold- 0/ his /er-
ing Prophe/ies, fulfill'd before mens daily view thou- ■""nts.
fands of years after : As it makes us fee our fpiritual
Povertie and Beggary, and infinit need of Mercy and
Grace, and Peace from Heaven, and drives us to con-
tinual Prayers and cries, for mercifull fupplies from
thence ! As it difrelifheth this prefent fweeteft life,
yea the very life of Spiritual Love, in the Commun-
ion of the Saints of Go^ themfelves, if compared with
the moll pure and fpiritual and abfolute Joyes and
Life approaching.
So doth this heavenly Qouncel of the moll High,
aboundantly Hop the mouths of all tiialicious, who
(although they delight to fcratch their Athenian
Itch oi hearing Novelties,^ new things,' Newes, yet)
llumble they at this flumbling-block of Novelties,
new Churches, new yiinijlers, new Y^ifcipline, new
Baptifm, new Light : The ancient of days (fay they)
the God of Peace and Love cannot be in fuch Divif-
ions : The old BiOiops were better, the old Popes
themfelves more tolerable.
But this is but the barking of fnalice againft Gods
holynefs which his true fervants delire to partake of!
Againft Gods Truth, which his fervants muft con-
tend for, (yea though it be one againft another)
againft Gods Councels who hath fo laid his holy pro-
' " Having itching ears." 2 Tim.iy. 3. in nothing elfe, but either to tell or to
" For all the Athenians i'pent their time hear fome new thing." ji^s, xvii : 21.
40 To the Reader.
je£l, that what he now fets out in a clear Light and
fairer Print, is the very fame (had we inlightned
eyes to fee it (with the old edition of former times,
more dark and rude in Ceremonies, Types, and fig-
ures.
f^arious J cannot but forefee variety of divers Pajfions and
Readers"' -^Jf^^Hons, in a Variety ot Beholders of this prefent
expeaed. Contro'verfie : Some will pleafe themfelves and their
curiofities in the Noveltie of fuch difcourfes : fome
will rejoice to fee the light appear, and yet mourn in
the lamentable differences of fuch who profefs the
fame God and Chriji about it : Some will be angry
and cry out of Blafphemy again ft their Gods, their
Bellies, and their Titles, &c. Some will fear difturb-
ances of the Civil, and Ibme of the Spiritual peace
and Chrijlianity : Yet fome will truely defire to fearch
and know the will of God, humbly defirous to do it
on earth, as the Angels doe it in heaven.
The Model The Courteous Reader may pleafe to fee, that in
?^J^ ^'''?, the firft Conference of Peace and Truth, there was
lid Civil Difcuft, a Modell of New Englijh Church and Civill
Power. Power, which Mr. Cotton in his Reply waved and
referred to others of the New Englijh Elders to Reply
unto, which whether they have fo done as yet I have
not heard ;
Of Mr. Together with Mr. Cottons Reply to the Bloudy
Cottons 'J'enent, there was alfo added a Reply of Mr. Cotton
theJnfit/er^o an Anfwer of his Letter: The Examination of
to his Let- this Reply I defired, and intended fhould have been
'"^' here prefented ; But the ftreights of time (being con-
ftantly drunk up by necelfary Labours for bread for
many depending on me, the difcharge of Engage-
To the General Courts of New England. 41
ments, and wanting helps of tranfcribing) I fay the
flreights of time were fuch, that the Examination of
that Reply could not together with this, be fitted for
Publick view, though with the Lords affiftance will
not delay to follow.'
Touching Mr. Cotton I prefent two words : Firft
for his Perfon, Secondly for his Work.
For his Perfon, although I rejoyce that fince it
pleafed God to lay a Command on my Confcience to ^"^^ ^'f-
. 1- TT7-- rr • ^ • /-^ r t "Om adored
come m as his poor VVitnelie in this great Caule : y i„ the Dif-
fay I rejoice it hath pleafed him to appoint fo 2^\&,cujpng
and excellent, and Confcionable an Inftrument to^/ j-
,', , oT 111 Bloudte
bolt out the Truth to the bran : bo 1 can humbly Tenent.
fay it in his holy prefence, it is my conftant heavinefs
and fouls grief as to differ from any fearing God\ fo
much more ten thoufand times from Mr. Cotton,
whom I have ever defired and ftill defire highly to
efteem, and dearly to refpeft, for fo great a portion
of mercy and grace vouchfafed unto him, and fo
many Truths of Chriji lefus maintained by him.
And therefore (notwithftanding that fome (of no
common Judgement and refped: to him, have faid, that
he wrote his wafliing of the Bloudie Tenent in Bloud
againft ChriJl lefus, and Gall againft me, yet) if upon
fo llippery and narrow a palfage I have llpit [flipt]
(notwithftanding my conftant refolution to the con-
trary) into any Tearm or Exprefion unbefeeming his
Perfon, or the Matter (the caufe of the moft high in
■ The Rep!-i to Mr. Williams his Ex- Reply " was probably never carried out.
amination, l^c, was printed in the fame It may have been arretted by Cotton's
volume with The Bloudy Tenent Wajhed, death, which took place Dec. 23, 1652,
with feparate paging. It is reprinted in not long after the iflue of this book.
Pub. Narr. Club, W. Williams's intention The error in the title at the top of
to publifh an " Examination of that this page will be noticed.
6
42 To the Reader.
hand confidered) I humbly crave pardon of God, and
Mr. Cotton alfo.
Secondly concerning his Work, I call to mind a
A memora- {rtcQQYi of one of eminent Note in TV. England (obierv-
bU Speech -^ i- r r ■ ■ r 5 •£ i_
touching i"g ^ dilpoiition m men tor one man to deme another,
Mr. Cot- and that fome of no fmall note had faid they could
'""• hardly believe that God would fuffer Mr. Cotton to
err) the Speech was this [I fear that God may leave
Mr. Cotton to fome great error, that men may fee he
is a man] &c.
But concerning his Work, the obfervant Reader
will foon difcover, that whatever Mr. Cottons Stand
is, yet he moft weakly provides himfelf of very
flrange Referves, and Retreats; to point with the
finger at 2 or 3 moft frequent and remarkable.
Firft when he feems to be overwhelmed with the
T-^v lamentable and doleful cries of the Souls under the
treafs^Mr ^^^^^y Crying out for Vengeance on their Perfecutors
Cotton that dwell upon Earth ! He often retreats, and pro-
makes in fefteth to hold no fuch Dodlrin of perfecuting the
this contra- r. • . r r r r A r •
verjie. oaifits, no nor or any tor caule or Conlcience, nor
that the Magiftrate fliould draw forth his Sword in
matters of Ke/igion.
When it is urged that through this whole Book
he Perfecutes or Hunts (by name) the Idolater, the
Blafphemer, the Heretick, the Seducer, and that to
The roar- Death or Banilhment : and amongft other Expref-
"lilftllc ^^°"^ "^'^'■^ "-^^^ *°'' °"^ \^'^ there be ftones in the
cntion,'pag. ftrects, the Magiftrate need not run for a Sword to
the Smiths ftiop, nor to the Ropier for an Halter to
punilh Hereticks,' 6cc.] Mr. Cotton retreats into the
• Bloudy Tenent Wajhed, Chapter 68, p. 1 56.
To the Reader. 43
Land of IJ'rael, and calls up 'M.ofes and his Laws
againft Idolaters, Blajphemers, Seducers, &c.
When he is Challenged (and that by his own fre-
quent confeffion in his Book) for producing the Pat-
tern of a National Church when he ftands only for a
Congregationall ! for producing that national church
of Ifrael, fo miraculous, fo typical, as a Copie or
Samplar for the Nations and Peoples of the World
(who have no fuch miraculous and Typicall refped:
upon them) Mr. Cotton retreats to IsAoral Equity,
that the Seducer and he that kills a Soul fliould die.
When it is urged that Chrijl lejus at his fo long
typed out coming, abolifhed thofe National Jhadowes, J'^^
and eredted his Spiritual Kingdom of \Jrael, appinted luaandes
Spiritual Officers, Punifliments, &c.":^and that \ho{^ofthe
Scriptures, Tit. 3. [10.] againft the Hereticks; and Rev. .^J'^-^ ^J
2. [14. 20.] againft Baalam and lezabel iprowc only -a. Mr. Cot-
fpiritual death and cutting off from Chrift Jel'us his'""/"''^^^
holy land of life and peace, his church & kingdom. ,/,^ perfe-
Mr. Cotton retreats and confelfeth Chrifts King- <^uting
don is fpiritual, not national, but congregational, and -'""'
that thofe Scriptures hold forth a Spiritual cutting
off, and he fo produceth them to prove the heretick
fo to be cut off, alledging that the queftion was put
in general tearms, that he knew not what Perfecu-
tution fhould be intended, and that an unjuft excom-
munication is as fore a perfecution as an unjuft ban-
ifhment. When he is urged with the nature of the
confciences (even of all men to God or Gods in their
worlhips, he profeffeth that he is wronged, & that
he doth not hold that any man fhould be perfecuted
for his confcience, but for finning againft^^his con-
44 To the Reader.
fcience. When al the confciences in the world cry
out againft him for fetting up the civil power & offi-
cers, and Courts of civill lujiicc, to judg of the con-
viSlion of mens fouls and confciences ! Mr. Cotton
retreats to his laft refuge, and faith that although
this be the duty of all the Magiftrates in the world,
yet not any of them muft meddle to punifh in Relig-
ion, untill they be informed which is (upon the point)
untill he is fure they will draw their fwords for his
Confcience, Church, &c. againft all other as hereti-
cal, blafphemous."
Monftrous y^g monftrous Partiality of fuch fufpending, &c.
as'^t'ouc'hinz^^ ^^^^S^^S ^P ^^' ^^^ Magiftrates in the world, (ex-
the Mag- cept a few of his own perjwa/ion) and that from fb
ijlracy. principall and ?)iain a part of their Office, and that fo
many thoufands in the Nations of the world all the
world over, and that conjlantly and perpetually all their
dayes. If it pleafe the moft jealous and righteous
God to hide it (I fay the monjlroufneffic of fuch a S,uf-
penfion) from Mr. Cottons eyes, yet thoufand and ten
thoufands will behold and wonder at it.
But (fearing to exceed in difcourie at [the] dore)
let every mercifull and compallionate Reader freely
enter in, and fearch the inmoft Rooms and Clofets.
If thou truly love the Truth and Peace, thou art
too neer of kin to the Prince of Peace and Truth it
felf, long to efcape the Hunters. If the fourty two
(laughter moncths of the Beajis reign, and the tivo hundred and
of the Wit- threefcore dayes of the prophefie of the Witneffes of
"uivel 2 ^^"•*" ^" Sackcloth be expired : yet I fear the three
10. [13. 5] dayes and a halfe of the gvezi^d faughter of the Wit-
" The Bloudy Tenent Wajhed, Chaps, xiii. Iv.
To the Reader. 45
nejfes is not over : Yet fear not what muft be fufFered,
although the Devill caft (not onely fome, but) all
Chrijis Witnejfes into Prifon : yea, although he mur-
ther and fling out the Karkajfes of the Saints to fiame
and injury, yet the mighty Spirit of God will raife
them on their feet again, and into heavenly glory,
out of this ihame Ihall they afcend in the light of
their bloody enemies.
How many and how various are the 'Difputings,
&c. about what fhould be this t/jree dayes and a halfes
calatnity ? How many hope this ftorm is over ? how
many fear it is now a breeding ? Yet why fhould we
fear fo fliort a draught (though) of a bitter Cup, when
tempered by the gracious hand of an Heavenly
Father, begun by fo dear an Elder Brother, fo fweet
a Saviour ? The Revelations ot 'John, and the Reve-
lations of Gods wonderfull Providences, feem to pro-
claim wonderfull and dreadfull Difcoveries of the Son
of God approaching. And it is as fure as that there
is a Lord Jejus Chriji, that God will fubdue all his ^^-Vl^
enemies, that he will fliortly break (and make all \nsi,"^jj^''
followers tread on) the proudefl: Necks born up thhtbe two
day in the world, even the erandeft Seigniories of the i'"'^'"?^^^^
Turkijh and Popijh Empires, the two fo mighty oppo- the bloody
fers of the Son of God. And it is not improbable, T'"'^ ""'^
both their ruines and downfall muft be from fome top "l'^'
and pinacle of glorious profperity and furious outrage
againft their (Antichriftian and Chriftian) enemies.
The chiefeft European enemies of the All devour- -p^^ j^^^^
ing Turk (though all that bear the name of Chriji foreji ene-
are his enemies) are more efpecially the Pope, the'^'^-"^
Emperour, the King of Spain and the Venetians, by
46 To the Reader.
whom Chriji Jejus (probably) will dafti that mighty
E?npire into pieces, as he feems to have prophelied
of old by his fervant Daniel: yet probably, as I faid
before, this downfall mull be from fome more emi-
nent height of Turkijh bloody p7-ide and glory, which
that blafphemous and bloody Monarchy Ihall imme-
diately before attain unto.
The Popes The foreft enemies of the Roman Popes, are the
mks. ^"^' iioitnejfes ot the Truths of J ejus, whom he hath not
left himfelf without, during the 42 moneths of the
reign of this mighty and dreadfull Beajt. Againft
thefe blelfed /^^//ouvrj- of the Lamb muff (probably)
the rage of this bloody Beaji rife high in that his
great Jlaughter of them and triumph three days and
an half over them, {Rev. 11.) [9. 11.] and this not
long before his own eternall downfall.
Many have been the Interpretations of that proph-
efie, and fome late Applications of the witnejfes and
Time to particular perfons and Times of late. But
(with all due refpedl to the Apprehenjiotis of any
fludious of the truth of J ejus) I conceive the matter
is of a more generall conjideration.
For in all that world over that wondred after the
BeaJi, hath Chriji "Jejus railed up a Getieration or kind
of Witnejfes bearing tejiimony againft him. This wit-
nejfe (more or lelfe) to the feverall Truths of yejus,
he hath been pleafed to maintain, before and lince
Luthers time, elpecially : The Jinijhing of the Tejii-
mony muff (probably) be generall, not only in Eng-
land, but in the reft of the Protejlant Nations ; which
finijhing of the witJieJfe (probably) wil conlift in the
matters of the purity of his wotjhip, and the Govern-
To the Reader. 47
merit of the Lord yefus in his own holy Appoint-
ments and Inftitutions. The Jlaughter of thefe wit-
nejjes mufl: alfo (probably) be generally and in the
three dayes and half triumph over them generall:
upon which follows that moft glorious and generall
fifing of the witnejfes unto their glory promifed. Rev.
II. [11. 12.]
I confef's in this plea for freedoin to all Confciences Freedome
in tnatters (meerly) of worjhip, I have impartially j^^y^j'^"';„
pleaded for th.e. freedom of the confciences of the Pa- worjhip
pifts themfelves, the greateft enemies and perfecutors*^"^ if^"
(in Europe) of the Saints and Truths of fefus : Yet Ipi/is them-
have pleaded for no more then is their ^ttc* and right, fi^'^'-
and (what ever elfe (hall be the Confequent) it fhall ^^ ''^'
fland for a monument and tefimony againft them, and
be an aggravation of their former, prefent, or future
cruelties againlT: Chrif Jefus the Head, and all that
uprightly love him, his true Difciples and Followers.
It is true, I have not fatisfaBion in the clear dif-
covery of thofe holy Prophe/ies & Periods fet down
and prefixed by the holy Spirit in Daniel, John, &c.
concerning the Kingdom of Chriji fefus : Yet two
things I profelfe in the holy prefence of God, Angels
and Men.
Firfl:, my humble Defres and Refolution (the Lord
aflifling) to contend for the true and vifible worfhip of
the true and living God, according to the Inflitution
and Appointment of the laH: will and Tefament of
Chrif Jefus.
2. I beleeve and profefs, that f'uch perfons, fuch
Churches are got neereft to Chrif Jefus, on whofe
forehead are written thefe bleffed charad:ers of the
48 To the Reader.
true Lordjefus Chriji ; Firft, content with a poor and
low condition in worldly things. 2. An holy clean-
Jing from the filthines ot falje worjhips and worldly
converfations. 3. An humble and conftant endeavour
to attain (in their Jimplicity & purity) to the Ordi-
nances and appointments of Chriji lejus. 4. Are fo far
from fmiting, killing, and wounding the Oppo/ites of
their profefsion and worjhip, that they refolve them-
felves patiently to bear and carry the Crofs and Gal-
lows ot their Lord and Majier, and patiently to fuffer
with him. In the number of fuch his poor fervants
who as unteignedly delire (notwithilanding my plea
againfl: Perjecutors and Perfecution) I fay as unfeign-
edly deiire to fuffer as cheerfully with Chriji lejus, as
glorioujly to reign with him, defires to be.
Thine unfeigned, though unworthiejl
of all the Followers o/' J e s u s .
Roger Williams.
The Bloody Tenent yet more Bloody^
By M after Cotto7is attempting to wafli
it with the Blood of the Lambe.
Examination o/'CHAP. I.
Truth.
Left be the God of truth and peace
[fweet peace) that once againe, we
finde a corner and a few hours to
entertaine our fweet embraces and
dijcourfes about that Bloody Tenent
- ~^^ of Perjecution for cauje of confcience.
Peace.
It is indeed 'Jehovah' s work, and it is marvellous
in our eyes, that 'midft this worlds cottibujiions, fuch
a corner and fuch hours are found.
Truth. Dear friends, the longer abfent, meet the Truth y
fweeter ; and have caufe to fpend each minute to his-^''"''^ ''"''/-
praife, who wonders works, and this not the leaft, thfsZale
that we two fee each others face at all in thefe tern- of tears.
peftuous dayes and vale of tears.
1
50 The bloody Tenent yet more bloody.
2] How harftily were our laft conferrings entertained
by fome ? How were our felves fufpedled, and traduced
for counterfeits ; and our pious and peaceable Medita-
tio7is, cruelly condemned to the devouring /I'^w^'j ?'
Truth. That ever was our portion, ever lince the
earthen pots 2sq>{q againft their glorious Po//^r ; and
no better lot we muft exped:, while the time doth
laft that is determined.
Many dear Peace. Mean while tis yet our lamentation, that fo
GiypUad iTiany of our darlings, whom we have tendred as our
for pcrfc- eyes, have both in Print and Pulpit, cried out againft
cution: Ok ^^ and amongft the reft, one of thy deareft eldeft
bow rivht- , ^ • , ,
eous is it children, (too too worthy to be) the defender ot the
with God Bloody Tenent of Perfecution.
'them per- Truth. Our love ftiall cover his ftiame and naked-
I'ecution! nejs; and our wijdoms pity his heavy labour, Black-
amore-waftiings, and fo great expence ot precious
time and Jpirit, in labouring to walh this fo deeply
bloody, and Blackamore-T^«^«/, in the blood ot the
Lamb of God.
Peace. So parents and true friends love and pity
theirs, though iick, though froward and diftradled ;
and let our Boivels yearne over him, who teares Out
ours : who knows but once before he fleep his laft,
in the pit of rottennefs, he may awake and give glo7y
to the God of peace and truth, of patience and long
J'ujfering ; whofe thoughts, whofe ivayes, whofe love,
whole pity hath no bounds, nor limits, toward them
whom he hath loved before the worlds foundation.
■ His previous work had been burned, March, 1858. See alfo Neee£ifs of Tol-
as he lays, " by the Prefbyterian party eration, k^c., in Trails on Liberty of Con-
( then prevailing. )" Letter to John Cot- fcience, p. 270. Pub. Narr. Club, iii :
ton, Jr. Mafs. Hijl. Soc. Proceedings, xiii.
The bloody Tenent yet more bloody. 51
O let thefe bleffed buds, of hope and fweet dejires
(dear Truth) put forth in pious fruits of renewed
endeavors, and let me once againe prefer my fuit for
your impartial weighing of what replies, objeBions,
pleadings, he hath brought againft us.
Truth. For the God of Peace, for the Prince of
Peace his fake, yea for his Jervants fake, for Zions
fake, I will not be lilent, and know (at laft) I Ihall
prevaile to fcatter and difpell the ftiijis and fogs, that
for a while arife to cloud and choak us.
Peace. Firft, then, what caufe Ihould move this lb Q"^''^ ^h
able a defondant to leap over all our firft addrejjes both Cotton
to the high Court oi Parliament, and to every Reader} leaps over
and what may be conjediured, why himfelf diredts a'^^f^^^"
word to neither in this controverjie ? liamentand
Truth. I defire my Rejoynder may be as full of ^'''''^^''•
lo-ve as truth; [3] yet fome fay Mafter Cotton is wife,
and knows in what door the wind blows of late ; he
is not ignorant what fad complaints in letters, print-
ings, conferences, fo many of Gods people (and of hisN.E.Pcr-
own confoience znA judgement of Independency) ^^"^^ JuUtlTfthe
poured forth againft New Englands perfecuting, &c.perfecution
He knows what Bars New Englands bloody Tenent'" "{'j'^fP'^'
1 r-i • % • I I •nil' .cialMnnce
Z-WOl praElice may put to his brethrens juft deJires ^na this Rejoyn
Juits for moderation and toleration, to non-conforming der) by
confciences. fK^Z
Vt-i- 1 • r • ;■ - 1 • jor Bantjh-
Tis true, his confoience, and the credit ot his way,ingfuch as
compels his reply, but the times advife him, with i&^oid not
little noife as may be, and it feems with no great ^^.,,y-^^^
willingnefs, that that high and Jearching houfo oiand their
Ens-lands Parliament fhould fearch and fcan his Med-^'t^-^""'''
". Jcore and
ttations. tin tioody
52
The bloody Tenent yet more bloody.
lajhes to
the body of
the Lord
Jej'us in
the fuffer-
ingi of his
faithful
witnefs,
Obadiah
Holmes at
Boilon,
meer/y
about that
point of
Baptifme.'
Peace. Well, if the name of God were truely called
upon them and (as his title intimateth) the great con-
troverfies ot thefe prefent titiies are herein handled ;
If all that is here prefented be Xx\x\y praBiJed; and
he delire to buy and fell by one ttieajure, and to be
no otherwaies vieajured unto, then he meafureth unto
others : why ihould not that renowned Court be
more particularly and exprelly attended with fo high
and needful examinations ? But now enough of that,
I long to fee that weighed, which is prefented, take
up thofe holy weights of thine, which may faithfully
■ November 13, 1644,3 law had been
pafled by the General Court of MalTa-
chuletts in the following terms : " It is
ordered and agreed that if any perfon or
perfons within the jurildiftion (hall either
openly condemne or oppofe the baptifing
of infants, or go about lecretly to feduce
others from the approbation or the ufe
thereof, or fhall purpofely depart the
congregation at the adminillration of the
ordinance, or fhall deny the ordinance of
magiilracy or their lawful right or au-
thority to make war, or to punifli the
outward breaches of the firll table, and
(hall appear to the Court wilfully and
obllinately to continue therein after due
time and means of conviftion, every fuch
perfon or perfons (hall be lentenced to
banifhment." Mafs. Co!. Records, \\: 85.
The cafe of Obadiah Holmes had been
fully made known in England by John
Clarke, Williams's colleague, who pub-
lifhed his /// Newes from New England,
according to Mr. Savage's notes (3 Mafs.
Hijl. Coll. viii : 287), May 13, 1652.
That work contains a letter from Holmes
to Baptifts in London giving his account
ot his oftence and its punilhment. 4
Mafs. HiJJ. Coll., ii : 45-52. Holmes
was a man of charafter and importance.
He was probably of good family, as he
ilates himfelf that three of the (bns were
" brought up at the univerfity in Ox-
ford." Backus, Hift. of Baptijls, i : 208.
He was for fix or (even years a member
of the Church in Salem, and in 1645
went to Rehoboth. Here he withdrew
from the Congregational church and be-
came a Baptirt, and was prefented to the
General Court at Plymouth, June 4^
1650, for "continuing a meeting upon
the Lord's-day from houle to houfe "
with eight others. Plymouth Records, ii :
162. He immediately took refuge in
Newport. In July of the ne.\t year, he
with two others, one of whom was
Clarke, was fent to Lynn to vifit an aged
member of their church. While there
on Sunday Clarke preached. The three
were arreiled and brought to Bofton for
trial. Holmes was fentenced to pay a
fine of thirty pounds, " or elle to be well
whipt." He refufed to pay the fine, and
in default fuffcred the alternative. It
was not lightly done, " the man ftriking
with all his ftrength (yea (pitting on his
The bloody Tenent yet more bloody.
53
difcover how light or ponderous each parcel is in Gods
moft holy prelence. Mafler Cotton iirft complaines
againft the publifhing of his private letter, with an
Anjwer thereunto .• he faulteth the difcujfer for pun-
ijhing his conjcience, againft the difcujers own Tenent
of liberty of confcience, for breach of rule, in firft pub-
lifhing to the world before private adtnonition, and
telling the Church.
Truth. How juftly may I begin with the defenders
own conclufion of this firft Chapter \ He that fetteth
forth of his way in the firft entrance of his journey,
no marvel if he wander all the day after. For,
Firft, the difcuffer never wrote any fuch letter to
Mafter Cotton, as Mafter Cotton fo often affirms, and
mentioneth throughout his Book.
hand three times many affirmed) with a
three-coarded whip, giving me there-
with thirty ftroalis." Gov. Jenciis tefti-
fies that he was whipt " in fuch an un-
merciful manner, that in many days, if
not fome weeks, he could take no reft
but as he lay upon his knees and elbows,
not being able to fuffer any part of his
body to touch the bed whereon he lay."
Backus,////?.,!: 237. Mr. Palfrey makes
light of it and " ventures to hope that
the executioner had been direfted by his
fuperiors to vindicate what they thought
the majefty of the law at little coft to the
delinquent," becaufe the poor fufferer had
fuch inward peace that "in a manner he
felt it not." Hift. of N. £., ii : 353.
The Appendix to this work contains
a letter from Williams to Gov. Endicott
in reference to this cafe of perfecution.
Cotton had been a party to it. "Mr.
Cotton in his Sermon immediately before
the Court gave their Sentence affirmed,
that denying Infants Baptifm would
overthrow all : and this was a capitall
offence : and therefore they were foul-
murtherers." /// Neiva, 56.
His part in fo infamous a tranlaftion
provoked Sir Richard Saltonftall, who
was then in England, to write to him
and Mr. Wilfon in remonftrance. He
fays " Thefe rigid wayes have lay'd
you very lowe in the hearts of the
faynts." 2 Mafs. Hift. Coll., iv : 171.
Sir Henry Vane wrote to Winthrop
(June 10, 1645,) expreffing his appre-
henfions " left while the Congregational
way among you is in its freedom, and is
backed with power, it teach its oppug-
ners here to extirpate it and root it out,
from its own principles and practice."
Hutch. Coll., 131. Such intimations may
have induced the caution which Wil-
liams alleges againft Cotton in the text.
54 The bloody Tenent yet more bloody.
The like miftake he fals into, in fome other pajfa-
ges, which Ihall be gently toucht at, and palled by,
as the failing of memory.
Peace. It is often feen, that fmall matters in the
firiijleps and [4] entrance of a bu/inejs, prove ominous;
and although love bids us lay the blame on memory : yet
lince A^/7 /ine providetitia & Deiis ejl maxitnus in min-
imis, and not a Sparow nor a Haire fals without him ;
methinks fuch a Jlumble in the threjhold fliould have
one fad conjideration in Mafter Cottons brejl, (o long
as he refides in the chamber of this difcourfe.
The occa- Truth. To my knowledge there was no fuch letter
lijhin/"ht ^^ inter courfe paifed between Mafter Cotton and the
bloody difcufler ; but what I have heard, is this : One Maf-
Tenent. jgj- n^ll of Roxbury,' prelented the prifoners Argu-
ments againft perfecution to Mafter Cotton, who gave
this prefent controverted Anfiver ; with the which
Mafter Hall not being fatisfied, he fends them unto
the dijcujfer, who never faw the faid Hall, nor thofe
Argutnents in writing ; (though he well remember
that he faw them in print fome yeers fince) and ap-
prehending no other, but that Mafter Cottotis Anjhver
was as publike, as Mafter Cottons profejjion and prac-
tice of the fame Tenent was and is, what breach of
rule can Mafter Cotton fay it was, to anfwer that in
thtjireets which Mafter Cotton proclaimeth on the
Houfe top ?
Peace. But grant it had been a private letter, and
the difcourfe and the opinion private : yet why doth
■ John Hal!, of Roxbury, arrived in died at Middletown, May 26, 1673.
Bofton in 1633, and was probably ad- Cf. Vrehct to Bloudy Tenent, Pub. Narr.
mitted freeman May 14, 1634. He af- Club, iii : v.-vi.
terwards removed to Connefticut, and
^he bloody Tenent yet more bloody. 55
he charge the difcujfer with breach of rule, in not Majter
uiing orderly wayes of Admonition, and telHng ^'^^ iJami, the
Church, when Mafter Cotton himfelf in this Book difiujjir
blames the difculTer for dilblaimins; Communion with -^'"',f.'" .
their Church, and they aUb (after he was driven by„„,^^^,v.
banijlmient from civil habitation amongft them) had"'"'^-
fent forth a bull of excommunication againft him in
his abfence."
Such praBiJe the Lord Jefus and his firft Apojiles
or Mejfengers never taught, nor any that are truely
xhe'ir J uccejfors ever will. But to end this Chapter, in
the laft place, why doth Mafter Cotton complaine of
the lojs of the liberty of his conjcience, and of the^tt«-
ijhing of his conjcience, by the publilhing of his letter ;
aggravating it, becaul'e the difcujfer pleads for liberty
oi conscience} Is he indeed on the Lord Tefus mind .'"^/^"
for the fparing mens bodies, and prefent life, for their /;«///>.
Jouls and eternal lives fake ? Doth he indeed plead
for liberty oj^ conjcience} Let the following difcourfe,
and this prefent pajfage manifeft how tender he is of
his own conjcience, and of the liberty of it; But how
cenfo- [5] rious and fenfelefs of the pangs and agonies
of other mens conjcience and Jpirits, and forrows P
As if his alone were the Apple of his eye, but Theirs
like the brawny hoofs of the roaring Bulls of Bajhan.
Peace. Complaines Maft.er Cotton oi perfecution for
fuch dealing againft him ? I never heard that difput-
' Hugh Peters writes in the name of reafons thereof. Roger Williams and
the church in Salem to the church in his wife, &c. Thefe wholly refufed to
Dorchefter, under date " I ft 5th mo. 39. hea'r the church, denying it, and all the
We thought it our bounden duty to ac- churches in the Bay, to be true churches,
quaint you with the names of fuch per- and (except two) are all re-baptized."
fons as have had the great cenfure pafled Knowles, Life, 176.
upon them in this our church, with the
56 The bloody Tenent yet more bloody.
Mafter {fjg^ dtfcourftng and examining mens Tenents or Doc-
pkininllf^^"^^^ by the word of Goi^, was (in Tpro^ptv Engl ijh
being per- acceptation of the wordj perjecution for conjcience'.
'^h"'J'^- ^r. ^^^^ ^^'^ ^^ been for New England, that no fervant of
ffr. God, nor ivitnefs of Chriji 'J ejus, could juilly take up
no other complaint againft New England for other
kinds oi perjecution : furely the voice of ChriJI J ejus
to Paul; Saul, Saul, why perjecutejl thou me'? was
for another kind oi perfecutiofi.
Truth. Deare Peace, if the Bijhops of Old England
or new had never Ifirred up the Ci'vil Magijlrate to
any other fupprelfing of mens confciences, nor no other
perfecuting, then dij'cujftng, difputing &c. they Oiould
never have needed to have been charged fo pubHkely
in the face of the world, with the bloody Tenent of
perfecution for caufe of confcience.
I
Examination of CHAP. II.
Peace.
N this Chapter Mafter Cotton much complaines,
that he is charged in the Title to maintaine perfe-
cution for cauj'e of conjcience, and profeffeth, That he
would have none be punifhed for confcience, unlefs his
errour be fundamental, or feditioujly ; or turbulenly pro-
moted, and that after due conviSlion of confcience, and
that it may appear he is not punillied tor his con-
jcience, but for iinning againft his conjcietice.
Truth. Perjecution for conjcience, is in plaine Eng-
timin' ^{/^» hunting for confcience ; and Mafter Cotton being
plaint Eng-z fon of wine (as the fews fpeak in their Proverb) is
The bloody Tenent yet more bloody. 57
loth to be counted a fon of vinegar, and therefore ^'/ " '^«""-
would avoid the word perfecuting or hunting (as fome- '"^'
thing too wilde and fierce an exprejjion, more futable
to the bloody fons of vinegar and gall the Roman
Etnperors, Popes and Bijhops) and he much defires to j^^ajier
have the word perfe- [6] cuting changed for the word Cottons
punifiing, a tearm more proper to true Jujiice. '^"^'^ ■'"'
But is not this the guife and profejjion of all th-iX. hardly' di-
ewer perjecuted ov hunted men for their Religion and.fC/^' '» ^^
confcience ? are not all hijlories and experiences full ^^"Jr but'a
the pathetical fpeeches oi perfecutors to this purpofe } punijher.
You will fay you are perfecuted for your confcience,
you plead confcience; Thou art a heretick the ^^w7
hath deceived thee, thy confcience is deluded, (&fr.
And
2. Whether fuch punijhing as Mafter Cotton affign-
eth to that threefold degree of heretical wickednefs,
chap. 5. to wit. To hold 2^ fundamental error. To per-
fjl therein after conviBion, and laftly, Tofeduce others
thereunto, Or thefe five fummed up {page 186 of his
book.) fubverters of the Chrijlian Faith, perfjlers
therein after conviBion, blafphemers, idolaters, feducers;
I fay, fuch a punifhing which he affirmes to be death
znd killing will not amount to make up a perfecution
for caufe of confcience let the Spanifh Inquiftions be
an inftance, who when they torture and rack, and
kill and burn for fuch crimes, yet varnifli they and
guild all over with the painted Title of Gods Glory,
holy zeal, ju{\: puni/ljment of hereticks, blafphemers, &c.
Peace. But Mafter Cotton blameth, that he ftiould
be charged with the DoBrine oi perfecution by confe-
quence.
8
58 The bloody Tenent yet more bloody.
Truth. Let his whole book, and the profecuting of
this controverjie he. judge, whether it be only drawn
from conjequences, and not exprefs Tearms. And for
the wafhing of this bloody Tenetit in the blood of the
Lambe, Time hath and will difcover that fuch a Black-
amore cannot be walhed in the blood of Chrijt him-
felf, without Repe7itance ; for they that waflied their
robes in the blood oi the Lamb (Revelations the 7.
[14.]) were Xxwe penitents : untill therefore that per-
Jecutors repent ot this bloody DoBrine and pra&ice,
they muft hear (as the men of Judah did) the prophet
IJ'aiahs thunder, lia. i. [15. 16.] Your hands are
defiled with blood; wajh you, make you clean, 6cc.
7] Examination o/' CHAP. III.
Peace.
BUt what knot in a Bulrujh is that, which Mafter
Cotton obferves the dijcujfer findes in his hrfl: dif-
tinBion oi per J e cut ion for caufe oi conj'cience ?
Truth. For the matter upon the point, they both
agree, as Mafter Cotto7i hath penned himfelf, that
perfecution for caufe of confcience, is not onely when
a man is punifhed for profefsing fuch DoBrines and
Worjhips, as he believes to be of God, but alfo when
he is puniflied for renouncing fuch DoBrine, and not
pradliling fuch Worjhips, which he believes are not
ot God, &c.
All the difference is this, that the dijcuffer faith,
This (hould have been exprelfed in the diJlinBion ;
Mafter Cottoti faith, it was implied, and therefore the
The bloody Tenent yet more bloody. 59
obferving of the not expreffing of it, was but a knot
in a Bulrujl:).
Peace. Tis wofully true, that the peace of the Saints,
and the peace of the world, hath been lamentably,
broake and diftradted, in punijhing or perfecuting of
men, but efpecially the Saints, upon both thefe
grounds; but yet the records of time and experienced"''^ '^^^'l'
will tell us, that lince the Apojlajie from the truth of J/'/l'J^.
yefiis, the riling ot Aiitichrijl, and the fetting up oi fecuted for
many ^t?it&- Re Unions, the foreft and frequenteft pim- "."' ^'^'l'^'
. ■' . " ^ . ^ ■' irt! to State
ijhing or hunting of the children of God hath been taorjhips.
(as in the cafe of Nebuchadnezzar s Image) for not
bowing ^ow« to the State-Images, tor not coming to
Church, for not obeying the Laws, for withftanding
the Kijigs, or ^leens, or Parliaments proceedings.
Truth. Your obfervation is mod J'erious ^ndjeajbn-
able, and your complaint as /rwf as lamentable : for
fince all States and Governments of the world (which
lies in wickednefs) fet up their 5/^?/^ or Commonweal-
Religions, Nebuchadnezzar s golden Images and yero-
boatns golden Calves (the types ot the State-Worjhips
of after Ages) whereby others are made to fin and
bow down to their feeming glorious worfhips ; and
fince the dijfenters, refufers, non-conformers, non-cove-
nanters (the witnejfes of God againft: fuch abomina-
tions) are but few ; and what pojitive worjhip they
8] hold or prad:ice (commonly) is mofi: retired, and
flying into private corners, by reafon of the violence
of ihe. perfecution ; they are hence, Ibonefi: in all places
of their abode, and more Jpeedily and immediately
called for and fought out, in the feveral Parijh-towns
where they live to bow down to the common- Image,
6o The bloody Tenent yet more bloody.
the beajlly and Calvtjh inventions of the leroboams of
this perirtiing ivorld; and for refufing io J'ubfcribe, to
conforme, to come to Church, to do as their neighbours,
for being wifer then their Teachers, their Fathers,
their Magijlrates, the Country, the Parliament, the
Kingdome (and fometimes the whole world, in their
Oecumenical, or worldly Councels) they are thus pun-
ifhed and hunted for their confcience, for GWj-, for
yejus fake ; which is a point Mailer Cotton will fay
(if the i^/W of his dear Redeemer fpilt in the blood of
his fervants, kindly aifedl himj of greater weight then
knots in bulruj]:>es.
I
Examination of CHAP. IV.
N the fecond diJiinSlion (to wit, of fundaf?ientals,
without right belief whereof, a man cannot be
faved) Mafter Cotton upon the point confelfeth it was
a jufl reproof, and faith, that he meant only of the
firft fort oi foundations, that concern fahation, and
not of thofe that concerne the foundation of the
Church, and Chrijlian Religion.
Truth. It is ftrange that Mafter Cotton Ihould fo
Aft.2.[i.]£liftingui(h oi foundations, when the holy Scripture
\ rii T' attributes yiz/i'<7//o7i to thofe foundations of the Church,
and the order of it : The Lord added to the Church
fuch as fliould be faved, and the like figure where-
unto Bapt if »ie now faveth us; and concerning the
refurreSlion that we are faved by hope, Rom. 8. [24.]
The bloody Tenent yet more bloody. 6 1
Befides, are not thofe firft foundations, which he
faith concevne Jalvation, foundations alfo of the ChriJ-
tion Religion ? If not of the Chrijlian, then I demand
of what Religion are th.ey foundations ?
Peace. It cannot therefore be denyed, but that his
diflinSlion oi fundamentals, was moft dangerous, tend-
ing direftly to con- [9] demne i\\Q generation of the
righteous, who have been generally for many genera-
tions ignorant of the Chrijlian way of worjhip. But
what fay you to this reply, touching how far the New
Englijl:) (implicite) Parijhes compare and partake
with thofe of old ?
Truth. How far thofe Churches cannot be cleered
from not comming out from the Parifh-ivorjhip, from
being themfelves (implicitely) Parijh -Churches (not-
withllanding their Fig-leaves, &c.) and from being
perfecutors of fuch as endeavour to cover their naked-
nefs with better clothing, will appear, with Chrills
affiftance, in the exatnination of his reply to the An-
fwer of his Letter. "^
Examination of CHAP. V.
Peace.
THe difcourfe of this chapter is larger and more
controverfal, and therefore [dear Truth) requires
your moAferious and deeper examination of it. Maf-
ter Cotton here diftinguilheth worjhip into true and
falfe, and infers, that if true worjhip, fellowjhip with
' This " examination," which was p. 40 fufra, was probably never pub-
promifed in the addrefs to the Reader, lilhed.
62 The bloody Tenent yet more bloody.
God is held ; but \i falfe, fellowflnp with God is loft.
And whereas he was thereupon minded by the dif-
cujj'er to have lived in a falfe Minijhry in England,
and to have pradtifed the falfe worjhip of the Cotti-
tnon Prayer, he labours to clear both, and in particu-
lar he faith, It is not truly faid, that the Spirit oi God
maketh the Minijlery one of the foundations of the
Chrijlian religion, (Heh. 6. [1.2.]) For it is (faith he)
only a foundation of Chrijlian order, not of faith or
religion : and he adds, The Apojlle puts an exprefs dif-
ference hetwetn faith and order, Col. 2. 5. \Vhat can
be faid thereunto ?
Truth. I. Alas, what buildings can weak fouls
expedl from fuch Mafter-builders, when Mafter Cot-
ton is fo confounded about the very foundations ? In
the former Chapter, he diftinguilheth between foun-
dations that concern J'alvation, and thofe that concern
the the Church and Chrijlian religion : here he dif-
tinguirtieth between thofe of Chriftian order, and
thofe oi Faith, or Chrijlian religion. In the former,
he oppofeth faith againft religion and | 10] order ; here
he oppofeth faith and religion to order. Grant his
memory (in fo Ihort a turn) failed him, yet doubtlefs
his mijlakes about the foundation of Chrijlian religion,
are moft grofs and inexcufable.
Truth. 2. I finde no fuch diJlinElion in the Tejla-
ment of Chrijl fejus, between the Chrijlian order, and
the Chrijlian religion ; as if the order of the Church
of God (I might fay, the Church it felf, and the Min-
ijlery of it) were no part of the Chrijlian religion.
It is true, Colojf. 2. [5. ] fpeaks oi faith and order, but
yet denies not the Chrijlian Church, and the order of
The bloody Tenent yet more bloody. 63
it, to be any part of the Chrijiian religion. It is true,
that fometimes faith implies the particular grace of
believing, and yet fometimes it is put for the whole
Chrijiian religion (as Jude i[3]. contend for the. faith
once delivered) fo that if Mafter Cotton confefTeth
the Minijiery of the Word [Heb. 6.) to be 2. founda-
tion of Chrijiian or Church-order, he cannot deny it
to be a foundation of the Chrijiian religion or worjljip
reduced to thofe two, of Faith and Order.
Peace. What anfwer you to his faying, It is not a
true and zjafefpeech, to call thefellotvjhip and blejf-
ing of God vouchfafed to corrupt Churches or Min-
ijlers, or minijlrations unpromifed, or beyond a word
oi proinije, oi God? Againft which he alleadgeth [ler.
I 3. [33. 8.]) That GW will be merciful tQ his peoples
iniquities, and 2 Chron. 30. [19.] Gods mercy to every
one that prepareth his heart, &c. although he be not
cleanfed after the preparation, &c.
Truth. The promifes hold forth no blejjing or fel-
lowjhip ot God to Jalfe ivorjhips ; againft which all
the holy Scripture denounceth curjings, both in the
old and new Tejlametit ; nor in particular doth that
of lereniy promife ^ny pardon of fin, but to the repent-
ant, though moft true alfo is that diJlinBion of par-
ticular repentance for known fins, and general for fins
unknown. Such was the fin (it may be) of the
Ifraelites, 2 Chron. 30. in their want of fuch their
legal cleanfing.
But I add, how can that one ad: of covering or
conniving at ceremoniall uncleannefs (about a true
ivorjhip) be brought to prove a promife of Gods blefi"-
ing and fellowfhip, to a conftant courfe of 2.falfe and
64 The bloody Tenent yet more bloody.
invented way of prayer by the Latine or Englifh
Majfe-book, as fome have rightly called it ?
11] Peace. Concerning Ordination, Mafter Cotton
faith, that it is no ejfential part of a call to the Min-
ijlery ; no more then Coronation is ejfential to the
Office of a King : And 'Jehojhua the high priejl did
not \oie fellowjhip with God, though he was clothed
with7i!y//6y garments, Zech. t^. [3. 5.]
Truth. I anfwer, Ordination or laying on of hands,
comprizeth the whole Af//////^r^, Heb. 6. [2] wherein if
EleSlion or Ordination be falfe, I fee not how the
Mini/h'ry is true, any more then a marriage can be
true, where either confent ox folevmity by a true power
is wanting : or a King rightly inlHtuted in his Kingly
office, when either election or coronation is given or
made by a falfe power.
Ordination 2. But further, Ordinatioti is not well reprefented
Miniji'ry ^Y ^ Kings coronation (to fay nothing ot the ilateli-
undfilyom- n^k of the fimile) for a King may adminifter hy J uc-
pared to ccllive cleSlion and confent (in fome States) before coro-
the corona- •■" . • • 1 1- \ \-\ ,1 1
tien of nation, and coronation is but ror publikeyw^t' and cere-
Kings, mony ; but a Minijler cannot adminifter before ordi-
nation (no more then a husband enjoy hhfpouje before
marriage) which is the puting of him into, and the
inverting of him with his Authority, as we fee both
in the priejis of the law, and the Minijlers of the
Gojpel.
Concerning Jehojhua his garments ; This kind of
confejjion is not after the patterne of Ezra, Nehemiah,
David, Daniel, 6cc. but with mincing and excufing.
Moreover, in this place of Zechary, God only com-
forts his people with the promife of better times, and
The bloody Tenent yet more bloody. 65
more new and coftly garments : for the High prieji
now returning from captivity, his garments were
torne, foule and filthy.
Laftly, Thefe were the garments of the Lords ap-
pointing, though in a poor and afflicfled condition :
what is this to ■s. fools cap or coate (the cap or furplice)
what is this to the office of leroboams priejis, which
never were of God, though happily fome of them
might rtudioully give themfelves to attaine and teach
the knowledge of God, and might (in a kind) feparate
from the falfe, 2 Chron. 1 3. [9.] and fome good thing,
might be found in fome, as in leroboams child, and
happily many others as in thefe our times ?
Peace. Concerning common prayer, he pleades the ^"J^^^
time of their ignorance ; as alfo that the high places pi^^ds for
were removed, 2 Chron. [12] 14. [5.] and knows not ot Common
any fuch faithful admonition as was mentioned. prayer.
Truth. God winketh at fome ignorance, but is not
blind to pafs by all : The high places were an high
fin, and in Gods time difcovered, repented of, and
removed ; but ever by God difclaimed, (Sfr. And
although the dijcujfer acknowledgeth himfelf unwor-
thy to fpeak for God to Mafi:er Cotton or any, yet
poffibly Mafter Cotton may call to minde, that the
dijcujjer (riding with himfelf and one other of pre-
cious memorie (Mafter Hooker) to and from Sem-
pringham) prefented his Arguments from Scripture,
why he durft not joyn with them in their ufe of
Common prayer ; and all the Anfwer that yet can be
remembred the dijcujfer received from Mafter Cot-
ton, was, that he feledted the good and beft prayers
in his ufe of that Book, as the Author of the Councel
66
The bloody Tenent yet more bloody.
Examina-
tion of
Num. 6.
20.
Aas 6.
[4-]
of Trent was ufed to do, in his ufing of the Majfe-
book:
Peace. Yea but further (faith Mafter Cotton) Num-
bers 2o. [i-i i.| Mofes ufed an unwarrantable way of
prophej'ying, and yet God gave water ; therefore fet
formes o( prayer may bring a bleffing down.
Truth. Mofes his calling was true in a true Church;
his failing was in point oi pajjion and unbeliefe. What
is this to the Common prayer, where all were Idols,
both the fociety or communion ; in which the priejl
himl'elf, and the ivorjhip were but inventions ? &c.
Peace. But, faith he, Comtuon prayer is not fuch a
fundament all err our.
Truth. The word and prayer are thofe two great
fervices of God, which even the Apojlles themfelves
gave themfelves unto : x'\nd if Mailer Cotton intend
not that his Argument fliall ftand good again fl: Mafter
Ball,' to prove the talfeneis ot i'uch a maine tvorlhip
of Ge^, let him ihew what that li-orfhip oi God is,
which he intendeth, when he fo dillinguillieth of
{omejalj'e ivorjhip wherein felloivjhip with God is loft.
Peace. To end this Chapter, Mafter Cotton, to clear
• Sempringham is a fmall pariih in
Lincolnfhire, about eighteen miles trom
Bofton where Cotton was reftor. Hooker
was minirter at Chelmsford from 1626
to 1630. Whence they rode "to and
from Sempringham " is nowhere indica-
ted, or we might have ibme clue to Wil-
liams's own refidence at that time. The
liberality of Father Paul Sarpi, the hillo-
rian of the Council of Trent, is familiar
to all who know his hiftory. See Rev.
James Martineau's article on his life and
his biographies, iVeftminJier Review,
.April, 1838. Cf. Pub. Narr. Club, iii :
69.
= Rev. John Ball, of Brafenofe Col-
lege, Oxford, publifhed in 1640 a de-
fence of fet forms of Praver. To this
Cotton publifhed a replv entitled " ,4.
Modert and Cleare Anfwer to Mr. Balls
Difcourle of Set formes of Praver, &c.
Written bv the Reverend and Learned
John Cotton B. D. and Teacher of the
Church of Chriil at Bollon in New Eng-
land. London, 1642." Ct. Pub. Karr.
Club, i: 324; ii : 38, 162.
T^he bloody Tenent yet more bloody. 67
himfelf from partiality, and that he never ufeth to
meafure that to any, which he would not have meaf-
ured to himfelt. He propofeth a threefold wickednefs,
which he faith God never left him to fall into.
13] Firll, h.ny fundamental errour. Secondly, per-
lifting therein after admonition and conviBion. Thirdly,
/educing of others. And laftly, he protelfeth, that if
he (hould fo fall, it were better for him to be cut off
by death or banijhment, then th^ejiocke of Chrijl to be
f educed by his heretical wickednels.
Truth. I here firft obferve (as alfo in other places) ^^7^
Mafter Cottons acknowledgement and profej/ion oi^^l"/°''
what a man may be punifhed for : to wit, a funda- Mafter-
mental errour, perjijling in it, zndi J educing others ; all ^"'j"" ^
which are Jpiritual matters, of religion and 'worJhip,perjuution
for which he decrees from the Magijlrate, death or
banijhment ; and yet elfewhere in many other palfa-
ges, he protelTeth againft all perjecution for conjcience.
Secondly, If Mafter Cotton (hould fo fall, and be
fo dealt withall by the civil Jiate,
Firft, would not Mafter Cotton confcientioully be
perfwaded of the Truth of what he held, though
accounted by others fundatnental error, objlinacy,
herejie ? &c.
Secondly, Will Mafter Cotton think that death or
banijhment would be wholefome and Chrijlian meanes
and remedies to change and heal his conjcience. ?
Thirdly, He (to prevent the infeBion of others)
granting the civil Magijlrate muft punifli him with
death or banijloment, doth he not make the Magijlrate,
yea the Civil ^tate (what State foever he live in) the
Judge of his conjcience and errors '?
68 The bloody Tenent yet more bloody.
Fourthly, Confeffing it now, that to worfliip God
with a Common prayer, was his fin, and yet it was his
confcience, that he might lb do : If the Magijirate
had judged it to be -a. fundamental error, he grants he
might then have put him to death or banijhfnent, if
perfifting, &c. though yet he hath a provifo, and a
retreat againft this ajfault, profefiing, that if the Mag-
illrate be not rightly informed, he muft ftay his pro-
ceedings : of which afterward.
Peace. What is this, but, in plaine Rnglijlo, to pro-
fefs that all the Magijlrates and Civil powers, through-
out the whole world, although they have command
and power from Chrijl 'Jefus, to judge in matters of
confcience, religion, and worjhip, and live in daily fin,
that they do not cut off the heretick, blafphemer,
feducer, &c. yet except they be of Mafi:er Cottons
minde and confcience, to [14J account and judge to
be, they vaw^fufpend their duty and office in this cafe,
until they be better informed, that is, untill they be
of his mind ?
Exa?nination of CHAP. VI.
Peace.
BUt to proceed to the fixth Chapter, in which is
handled that which more efpecially concerns my
felf It is too lamentably known, how the furious
troopes of perfecutors in all States, Cities, Towns, &c.
have ever marched under my name, the white colours
oi peace, civil peace, publike peace.
The bloody Tenent yet more bloody. 69
Truth. Yet Mafter Cotton confeffeth, that the Cities
peace is an humane an civil peace, as was further
explained in many injlances from Babylon, Ephefus,
Smyrna, &c. againft which Mafter Cotton excepts not.
Peace. The difference or controverlie in this Chap-
ter lies in two things. Firft, In the /imilitudes ufed
from compafiies and Jocieties, voluntarily entering into
combinations, which are diftinft from the City.
2. In the nature of the Church, which he main-
taines to be a/bciety, whofe order the City is bound
to preferve, as well as any of their civil orders or
focieties.
Truth. To begin with the firft, Mafter Cotton
" replies, " That although inch focieties be not of the
" ejfence of the City, yet they are of the integral and
" confervant caufes of the City, and lb the dijlurbance
" of any of thofe orders or focieties in the City, dif-
" turbes the City it felf
But I anfwer, The fmilitude was ufed more efpe- thrifts
cially from a colledge of Phyjitians, or a fociety oi ^ffl^
Merchants, Turkifj, Eaji-Endies, &c. and coniec^ntniXy gi^thfreJ
any other of that kinde, voluntarily combining ^q."'"! diffoh-
« - 1 , .... - , .^ cd Without
gether tor the better inriching of themfelves in \)c\.& dijUrbance
improvement of ihcu faculties for publike good (at?'^''""'^
leaft fo pretended.) It was never intended, that if ""^^'
fuch necelfary Trades, Callings, &c. as he mention-
eth, be dilTolved and ruined, that there would be no
difturbance of the peace of the City : But that if fuch
or fuch a way and order of men of thofe faculties I
mentioned, [15] voluntarily combine, and voluntarily
alfo dijfohe ; yet all this may may be, without any
breach of civil and publike peace.
7© T^he bloody Tenent yet more bloody.
Peace. If fo, much more the church of Chrijl,
which is a fpiritual fociety voluntarily uniting, may
dilTolve ; I fay, much more, without the breach of
the peace of the city, which is of a civil and humane
nature, as is confelfed, and was urged in the inftances
of Ephejus, &CC.
Truth. 2. VVe are wont when we fpeak of keep-
ing or breaking the Peace, to fpeak of IVords or
ABions of Violence, Sedition, Uproare, Sec. for, ABions
of the Cafes, Pleas, and Traverfes may be, and yet
no peace broken, when men fubmit to the Rule of
State, for the compoling ot fuch differences, &c.
Therefore it is that I affirme, that if any of Cbrijls
Church have difference with any other man in civill
and hutnane things, he ought to be judged by the Laic :
But if the Church have fpiritual controverfes among
themfelves or with any other, or it God take away the
The Joe- CandlejUck as he threatned the Church in Ephefus,
trine and n i • i i • -i i i \>
praaife of ^'^ '^"i^ ""'^Y ^^y ^"^ yet no Civil peace broken : i ea,
Per/ecu- amongil thofe that profefs the fame God and Chrijl,
'th"'''a,ce' ^^ the Papijis and Protefants, or the fame Mahof/iet,
wherever as the Turks and Per/ians, there would no civil Peace
it comes, be broken, notwithltanding their differences in Relig-
ion, were it not for the bloody Doctrine of Perfecu-
tion, which alone breaks the boutids of civil peace,
and makes Spiritual caules the caufes ot their bloodie
difjentions.
I obferve therefore, a twofold Fallacie in Mafter
The civil Cottons reply. Firlf, he fallacioufly mingles Peace
peace of a and Profpcrity together : for though it be true, that
place or , .u^ . n n j .U- r
people is ""der the terme Peace all good things are lometimes
one thing, concluded, yet when we fpeak of Hereticks or Schif-
The bloody Tenent yet more bloody. ji
maticks breaking the civil peace, or ftrowine Doc- ""'^ '^^
. • !• I II ■ -11 . n welfare or
trines tending to break the civiU peace, we mult .^^j^^^;,
underftand fomefuch words or adls oi violence, wherein in health
the bounds and orders of the City, haws, and Courts'^ '
are violated ; taking it for granted (for this is x}s\& other.
Suppojition) that the Lawes of the City be meerely
civil and humane. Hence then I affirme, that there
is no DoBrine, no Tenent fo direftly tending to break
the Cities peace, as this DoBrine oi perfecuting or pun-
ijhing each other for the caufe of confcience or Religion.
Againe, it is a fecond Fallacie to urge your order
of the Church, [i6] and the Excellency thereof, and
that therefore it is a Breach of the civil peace, when
the Order of the church is not preferved : For
although it is moft true, that fooner or later the God 'r'^^ Cities
of heaven punirtieth the nations of the world, for^^.^^/^^^.
their Idolatries, Superjlitions, &c. yet Mafter Cotton joy peace
himfelf acknowledgeth (as was affirmed) that many "'"^Z''''-^"
glorious flourifliing cities there are all the world over, j^^,,;-^'
wherein no church of Chrijl is extant : Yea, that the Chrift is
Commonweale of Rome flourilhed five hundred years J^'
together, before ever the name of Chrijl was heard
in it ; which fo great a Glory of fo great a continu-
ance, mightily evinceth the diftindtion of the civill
peace of a State from that which is Chrijiian Religion.
It is true (as Mafter Cotton tells us) that the Turks
have plagued the Antichrijlian world, for their Idola-
tries : Yet Hijlory tels us, that one of their Emper-
ours [Mahotnet) was the man that firft broke up and
defolated two moft glorious ancient cities, Conjianti-
nople (which had flouriftied 1 1 20 yeares (fince its
firft building by Conjlantine) and Athens, which from
, not heara
72 The bloody Tenent yet more bloody.
Solans giving of it Laws, had flourilhed two thoufand
yeares, notwithftanding their Idolatries, &c.'
Truth. It is apparent that then the Chrijlian Re-
ligion glorioully flourillied (contrary to Malter Cottons
Ci&r//?w»/- Q^fgfvation ) when the Roman Empcrours took not
under'"fuck power to theiiifelves to retoriii the abufes in the
Empe'rours ChrijUun Church, but perfecuted it ; and then the
"ch"'/}""^ r^ttrc/6 was ruined and overwhelmed with Apojlacy
power to and Antichrijiianifm, when the Emperours took that
reform /^v power unto themfelves : And then it was (as Mafter
^^arf., QQffQfj ellewhere confelfeth) that Chrijlianitie loft
more, even in Conjiantines time, then under bloody
Nero, Domitian, 6c c'
Peace. It cannot be denied (dear Truth) but that
the Peace of a civil State (of all States, excepting that
of typical IJrael] was and is meerly and ejfentially
civil. But Mafter Cotton faith further. Although the
Inward Peace ot a church is Spiritual, yet the outward
Peace of it, Magijirates muft keep in a way of God-
linefs and Honejiie, i Tim. 2. i .
Truth. The Peace of a church of Chrijl (the onely
true Chrijiian State, Nation, Kingdom, or city ] is Spir-
itual, whether internal in the Soul, or external in the
admini/lration of it ; as the peace of a civil State is
• The liege of Conllantinople under iinJ Fall, 1230-1238; Crealv, tiill. of
Mahomet II., begun on the 6th of April, Ottoman Turks, \: 123-141. Athens
1453, and the city was taken the 29th was taken pofleirion of by Mahomet II.,
of Mav. Conllantine XI., the Byzan- in 1 456. Finlay, Hill, of Greece, 1204
tine Emperor, fell, exclaiming "I would to 1461, p. 191.
rather die than live." The citv had fuf- ^ See BlouJy Tenent, 211; Pui. Sarr.
fered twenty-nine fieges in the courfe of Cluh, iii : 368. The reference is to Cot-
a thoufand vears. This was the laft. ton's application of the Song of Solomon
With it fell the Roman power in the to the hillory of the Chrillian church, in
Eaft, and the Ottoman Turks eftabliftied his Expofition of the Canticles, p. 141.
their empire in Europe. Gibbon, Decline
The bloody Tenent yet more bloody. 73
civil, internal in the mindes of men, and [17] external
in the adminiftration and converfation of it ; and for
that place of Timothy, it hath been fully fpoken to in
this difcourfe, and the Difculfer hath as yet feen no
exception againft what hath been fpoken.
Peace. But further, faith Mafter Cotton, although
the peace of a Country be civil, yet it is diftracfled by
difturbing the peace of the Church for God cut fliort
the Coafts of the civil State when Jehu ftiortned his
Reformation, 2 King. 10. 31, 32.
Truth. Mailer Cotton denies not (but confelfed in
his difcourfe concerning BaptiftnY that Canaan was
Typical, and to be caft out of that Land, was to be
call out of Gods Jight : which proves thus much. That
the church of Chriji, the IJrael now, negledling to
reform, God will cut this Ifrael Ihort. But what is
this to a meerly civil State, which may flourilh many
hundreds, yea fome thoufands of yeers together (as I
before inftanced) when the Name of the true Lord
Jefus ChriJI is not fo much as heard of within it ?
Peace. Laflly, (faith he) the church is a Society, as
■ This work was entitled "The grounds bones to Canaan: which they would
and ends of the Baptilme of the Child- never have done for an earthly inheri-
ren of the faithfull. By the Learned and tance, but to nourifli in the hearts of
Faithfull Minifter of Chrifl, John Cot- their poilerity, faith and defire of their
ton, Teacher of the Church of Bofton communion in the Church, and of their
in New England. London, 1647." The reft in heaven, whereof the reft in Ca-
reference is to page 40. " Canaan itfelfe naan was a type, whereunto not Mofes
was not given as a meere temporal bleff- but Jofliua muft bring them, that is, not
ing : but as a pledge of a fpiritual inher- the law, but Jefus, Heb. 3. II. with
itance, a Scale of the Church, a type of Chap. 4. 5, 8. And their cafting out
Heaven. Hence it was that Jacob <^zvi of that Country by captivity was their
fuch a folemne charge by oath unto cafting out of Gods fight. 2 Kings, \J. zi.
Jofeph, and Jofeph to his brethren, the Whereby their church Eftate was dif-
one to bury his dead body in Canaan, folved, the Communion of Saints fcat-
the other for the tranfportation of his tered, &c."
10
74 T^he bloody Tenent yet more bloody.
well as the Societies of Merchants, Drapers, &c. and
it is juft to preferve the Society of the church, as well
as any other Society.
Truth. When we fpeak of the balances of Jujiice,
we muft diftinguirti between the Balances of the
SanSiuary, and the Balances of the World or ci'vil
States. It is Jpiritual jujiice to preferve fpiritual
right ; and tor that end, the fpiritual King thereof
hath taken care. It is civil JuJlice to preferve the
civil rights \ and the Rights oi a civil Jociety ought
juftly to be prejerved by a civil State: (and yet if a
company of men combine themfelves into a civil Jociety
by voluntary agreement, and voluntarily dilfolve it,
it is not jujiice to force them to continue together.)
The Socif- Peace. The church can leaft of all be forced : for
Churches ^^ ^^ '^^ z fpiritual fociety, and not fubjedl to any civil
of the "Judicature \ (though fome fay that a church in New
Saints are ^finrjafid was citcd to appear before a civil Court :) fo
untary in is the Combination of it voluntary, and the dijjolution
combining of it in part or whole is voluntary, and endures no
'inz Civil violence, but as a virgin (in point ot marriage)
nee cogit, nee cogitur, Ihe forceth not, nor can be
forced by any civil power.
Truth. But lartly, if it be jujiice to preferve the
Society of the church, is it not partiality in a meer
civil State to preferve one [i8] on€^y fociety, and not
the perfons of other Religious focieties and conj'ciences
Chrijis alfo ? But the Truth is, this mingling of the church
^^iTa^ " ^"^ ^^^ "^^^^^ together, and their orders and Jocieties
of the together, doth plainly difcover, that fuch churches
world. were never called out from the world, and that this
is only a fecret policy oifejh and blood, to get protec-
The bloody Tenent yet more bloody. 75
tion from the world, and fo to keep (with fome little
ftilling of confcience) from the Crojs or Gallowes of
Jejus Chrijl.
Truth. Yea, but hear (faith Mafter Cotton) thofe
excellent penmen of the Spirit (both the Father and the
Son) David and Solomon. Firft Z)^t'/^ (Pfalme 122
[6. 1) They (hall profper that love the peace of Jeru-
falem : and Solomon, Where the righteous rejoyce,
there is great j^/sry, Proi;. 28. [12.] Now(faith he) what
is the church but a congregation of righteous men ? If
the rejoycing of the Church be the glory of a Nation,
furely the dijiurbing, and deftroying, and dilfolving
the church is ih.e Jloatne and confujion of a Nation.
Truth. The outward profperity of a Nation, was a
typical figurative blejjing, of that national and figura-
tive church oi Ifrael in Canaan. It is now made good
fpiritually to them that love xhefpiritualjerufalem:
for though godlinefs hath a promife of things of this
life convenient ; yet perfecution is the common and
ordinary portion of the Saints under the Go/pel, 'Thepur-
though that cup be infinitely fweetned alfo to them ^'J^y^^^^^
that drink of it with Chrijl Jejus, by the meafure
and increafe of a hundred fold for one, even with
perl'ecution in this life.
2. It is true, the rejoycing of a Church of Chrijl, is
the glory of any Nation, and the contrary a Ihame :
yet this proveth not that God vouchfafeth to no Jiate,
civil peace, and temporal glory, except it eftablifh and
keep up a Church of Chrijl by force of armes ; for
the contrary we have mentioned, and Mafter Cotton
confelleth the flourifhing of 'States ignorant of Chriji,
from Age to Age, yea, and as I have mentioned, even
76 T^he bloody Tenent yet more bloody.
to two thoufand yeers in Athens ; fix generations
before it heard of Chriji, and fourteen generations
fince, with the fprinking (for fome time) of the
knowledge of Chriji Jejus in it.
Peace. 2. But confider (faith Mafter Cotton) the
excellency and preheminence ot the church, that the
world is for it, and would not fubfift but for it, &c.
19] Truth. Tis true, glorious things are fpoken of the
No Ck'il Qity of God, &c. yet for many Ages together Mailer
ehher'by Cotton confefTcth the Nations ot the ivorld may lub-
Chrijis fift & Jlourijh without it ; and though it be the duty
Teflimony, ^^ j-j^^ Nations of the world to countenance and cherifh
ron, be the church of Chriji ; yet where is there any comwif-
judge of jion, either in the New or Old Tejlament, that the
'fiaiiUal Nations of the world (hould be the judges, governors,
andfpirit- and defenders of Chriji lejus his J'piritual kingdotne,
""^^ and fo bound to take up Amies and fmite with the
civil Jword [d.mong fo many pretenders) for that which
they believe to be the church of Chriji ?
Peace. 3. (faith he) It is matter ot jurt dilpleafure
to God, and lad grief ot heart to the church, when
civil Jlates looke at ih&Jlatc of the church, as of little or
no concernment to themfelves, Zech. i . 1 9. Latn. i . i 3.
Truth. Grant this, and that the moff jealous God
will awake in his fealbn, for thefe /ins, and for the
perjecutions, idolatries, and blaj'phefnies ; which the
Nations live in : yet what is this for warrant to the
Nations (as before) to judge and rule the church of
Chriji, yea, and under the colour ot detending Chrijls
faith, and preferving Chrijis church pure, to tear Chriji
out of heaven, by perj'ecuting of his Saints on earth ;
and to tire the world with Acwourmg flames of bloody
The bloody Tenent yet more bloody. jj
wars, and this onely for the. Jweet fake of the prince
of peace}
Peace. Dear Truth, we are now upon an high
point, and that which neerly concerns my felf, the
peace of the world, and the Nations of it. Mafter
Cotton faith further, God winketh at the Nations in
the time of their ignorance, and fuffers the Nation to
flouri(h many hundred yeers together, as did the
Effipire of Rome ; yet when the church of Chriji
comes to be planted amongft them, then, as he
brought the Turkes upon the Romans, for their per-
Jecuting the church, and not preferving it in purity ;
fo confequently will he do unto the Nations of the
world.
Truth. I anfwer, the moft righteous "Judge of the
whole world hath plauged the Nations of the world,
both before Chrijis cof)iing, and lince, for their pride
and cruelty againfl: his people, for their idolatries,
blajphemies, &c. Yet Mafter Cotton acknowledgeth
that vn.-i.rvj Jlates have flourilhed many hundred yeers
together, when no true church of ChriJI hath been
found in them : [20] and Mafter Cotton will never
prove, that God ever commanded the Nations and
governtfients of the world, to gather or conftitute his
churches, and to preferve them in purity : For God
gave his ordinances, both before and fince ChriJI, to
his people onely, whom he chufeth and calleth out of
the World, and the Nations of it : and he hath pun-
ifhed and diffolved them for their obftinate negleB
thereof. And for the Rotnan Etnpire, and the Etn-
perors thereof, the Chrijlian Religion, and the purity
thereof, never loft fo much, as when the Emperors
78 The bloody Tenent yet more bloody.
were perfwaded of Mafter Cottons bloody Tenent, as
Mafter Cotton and all men leen in Hijlory and Chrif-
tianity mud: confefs.
Peace. But further, although (faith Mafter Cotton)
the peace of the church be a Jpiritual inward peace,
yet there is an outward peace of the church due to
them from Princes and Magi/irates, in a way oi god-
linejs and honejiy, i 'T/w. 2. [2. J But in a way o'iungodli-
nejs and idolatry, it is an wholefome faithfubiefs to
the church, if Princes trouble the outward peace of
the church, that fo the church Hnding themfelves
wounded, and pricked in the houfe of their friends,
they may repent, and return to their firft husband,
Zech. 13. [6.] Hof. 2. [7.]
Truth. The peace of the Church is not only inward,
between God and themfehes ; but as the Argument
Difference importeth, to which Mafter Cotton anfwereth, the
andcivlt P^ace of the Church external and outward, isfpirit-
peace. ual, eftentially differing from the peace of the civil
Jiate, which is meerly civil and humane. When
the peace of the churches, Antioch, Corinth, Galatia,
was difturbed hy Jpiritual oppojitions, the Lord never
fent his Saints for civil help to maintaine thtir J'pirit-
uall peace, though the Lord did fend Paul to the
higher civill powers, to preferve his civill peace, when
he was molefted and opprelfed by the Jews and
Romans.
2. For that place of Timothy, though I have fully
fpoken to it in this difcourfe ellwhere, yet this now :
It proves not, becaule the church muft pray for civil
Rulers, that fb they may live a quiet and peaceable
life in all godlinej's and honejiy, that therefore civil
T^he bloody Tenent yet more bloody. 79
rulers zre fupream rulers and Judges Rcclejiajlical, next
unto Chriji Jefus, of what is godlinefs, holinefs, 6cc.
lince God hath chofen few wife or noble, to know
godlinefs : And although it is true that Gods end of
vouchfafing peace and quietnefs, is, that [21] his
Churches might walk in his fear, and in the wayes
oi godlinefs ; yet it doth not hence follow, that Mag-
ijlrates were the caufes of the Churches walking in
the fear of God, and being edified, but only of enjoy-
ing Rejl from Perfecution, AB. 9. [31.]
3. Although Gods chajiifement call to repentance,
and although thefalfe Prophet in the church of Ifrael
was to be wounded and llaine (as they are now to be
cut o'S fpiritually ixoxxi the church oi fpiritiial Ifrael)
yet was it fo in all the other Nations of the world ?
Or did Chriji lejus appoint it to be fo in all the
Nations of the world, lince his coming, which is the
great quejiion in difference ?
4. And indeed, what is this, but to add coals to
coals, and wood to ftre, to teach the Nations of the
world, to be briars and thorns, butchers and tortnentors
to the Lilies and Lambes of the moft holy and inno-
cent Lafnb of God Chriji lej'us ?
Peace. But God (faith Mafter Cotton) cut Ifrael
fliort in their civil Jlate or Nation, when they cut
(hort their reformation, i [2] King. 10. [32.]
Truth. Mafler Cotton elfwhere denying a National
church, which is bounded with natural and earthly
limits, it is a wonder how he can apply that inftance
of National Ifrael, to the now Jpiritual Nation and
Ifrael of God'? May he not as well promife earthly
peace and projperity then moft to abound to Gods
8o The bloody Tenent yet more bloody.
iVhenGods pgQplg^ when they moft profper and flourifh in holi-
ifi mojlln ^^P ■> '^-^^K &c. The contrary whereof, to -wxt., per-
godiinefs fecution, is moft evident in all the New Tejlament,
then moft ^^^ ^jj jyigj^g ^g^ ^nd frefh experience.
Peace. To end this Chapter, Mafter Cotton affirmes,
that civil peace (to fpeak properly) is not only a peace
in civil things for the objeB, but the peace of all the
perfons in the City iox xhcJubjeB. The church is one
fociety in the City,^s well as the Jociety of Merchants,
Drapers, &c. And if it be civil jujiice to protedt one,
then the other alfo.
Truth. Civil peace will never be proved to be the
peace of all the fubjedls or Citizens of a City mjpirit-
ual Things : The civil Jlate may bring into order,
make orders, preferve in civil order all her members :
But who ordained, that either the Jpiritual ejlate
fhould bring in and force the civil Jiate to keep civil
order, or that the civil Jlate ftiould in. Judge, [22J and
force any of her Jubje^s to keep Jpiritual order ?
The true and living God, is the God oi order, Jpirit-
ual, civil and natural : Natural is the fame ever and
perpetual : civil alters according to the conjiitutions
oi peoples and nations : Jpiritual he hath changed from
the national in one figurative land of Canaan, to par-
ticular and co7igregational churches all the world over ;
which order Jpiritual, natural or civil, to confound
and abrogate, is to exalt mans folly againft the moft
holy and incomprehenfible wijdome of God, &c.
The bloody Tenent yet more bloody. 8i
Examination i?/'CHAP. VII.
Peace.
IN his defcription of Arrogancy and impetuoufnefs,
Mafter Cotton tels us, that he that refufeth to fub-
jedt his Spirit to the Spirit of the prophets, that (hall
oppofe fuch as dillent with clubs fwords and cenjorious
reproaches, or rejedl communion with the church, &c.
his pra(flife tends to the difturbing of civil or church-
peace, or both.
Truth. It is a fallacious mingling o^ clubs, fwords,
reproaches, &c. with refufing to fubmit to the Spirit
of prophecie in the Prophets, and rejedling of co/«-
munion, &c. For a man may out of true and upright ^ '""''- .
confcience to Go^ (as Mafter Cotton will not deny) /,-^!.'^lf"'^
refufe to fubmit to a whole true church, having xhefpiritual
Truth of God on his fide ; and may withdraw from ""^ /"'"'
• 1 / 1 r n- • r it- rejtjtance
communion with a church objtinate m nn, and X.\ws, or dijiurb-
without breach of civil peace ; and therefore the"'"'^-
mingling or confounding of \}[\&k fpiritual rejijiances
or dijlurbances with ^mwj-, fwords, &c. is a mingling
and confounding of heaven and e'<3r//6 together.
2. In that he I'aith, thefe wayes tend to the dif-
turbance of either civil or f^wrrii-peace, or both ; he
fpeakes too like the doubtful oracles of Apollo, which
will be true however the event fall out ; but yet he
toucheth not the Truth of the quejlion, which con-
cernes civil peace only ; againft the dijiurbers of which,
I grant the civil powers to be armed with a civil fword,
not in vaine, and concerning which divers cafes were
propounded of feeming Arrogance and impetuoufnefs
82
The bloody Tenent yet more blooay.
in Gods fervants, and yet they fell not juftly under
any cenfure of breach oi civil peace.
23] Peace. Tis true (faith Mafter Cotton) becaufe
they were not wayes ot Arrogance nor Impetuoufnefs.
Truth. But will Mafter Cotton give way that any
confcience but his own may freely preach and dijpute
againft the Jiate-religion, freely reprove the highejl, in
Six inflan- fharpeft language, for matter of religion, refufe con-
zellin°^' for''>iity to the common ejiablified religiofi and worjhip.
Scripture, difclaime fubjediion to the civil powers, in fpiritual
far from (-afes, prcach aeainft the common policy and feemine
arrogance •,-/,- 1 n r • 1 i- r
or impetu- ivtjdom ot the State, even to a leeming hazarding of
oufnefs. all, and laffly occaiion great tumults and uproars
^^^{f^'''^'^ (which were the fix cafes alleadged ?) If Maffer Cot-
from Scrip- ton granteth t.\n?, freedome to other conjciences belide
'"^^ '" ^^^ \\\% own, why preacheth he perfecution againft fuch
neniand ^ liberty, which other confciences belide his own,
believe they juftly challenge ? If to no other con-
fcience then his own, it is not his faying ten thoufand
times, that his confcience is true, and others falfe, nor
any other diJiinBion in the world, can clear him from
moft unrighteous and unchriftian partiality.
acknozul-
edged bf
Mafter
Cotton.
Examination of CHAP. VIII.
Peace.
IN this Chapter (dear Truth) lies a charge concerning
thy felf. For whereas thou anfwerefl an objedlion,
that this diftindlion concerns not Truth or etrour,
but the manner of holding or divulging, Mafter Cot-
ton affirmes the dijUnBion to fpeak expreilly of things
The bloody Tenent yet more bloody. 83
unlawfull and erroneous, and therefore that it cannot
be faid with Truth, that the diJiinSlion concernes not
truth and error.
Truth. The truth is this, the former diJlin£lion
fpeakes of f?iatter, and this diJiinBion feems wholly to
intend the tnanner of holding forth. The words were
thefe : [Again, in points of DoSirine and Worjhip lefs
principal, either they are held forth in a meek and
peaceable way (though the things be erroneous and
unlawful) or they are held forth with fuch Arrogance
and hnpetuoujnefs as tendeth to the difturbance of
civil peace ?^^ In which although things erroneous and
unlawful ZTQ mentioned; yet who [24] fees not but
that thofe words are brought in by the way of Paren-
thejis, which may or may not be left out, and the
diJiinBion be whole and intire ? And therefore Mafter
Cotton doth not well to fpend precious time and life
upon feeming advantages.
Peace. Yea, but (faith he) why is this diJiinBion
blamed, when the difcufler himfelf acknowledgeth,
that there may be a way and manner of holding forth,
which may tend to break the civil peace.
Truth. That which was excepted most againft in
the diJiinBion, was the perfecuting language of \^arro-
gance, impetuoufnefs, boiJieroufnefs,\ without declaring
what that was : to which Mafter Cotton anfwers,
that the difcuffers requeft, was not that he (hould
compile a difcourfe, but return an anfwer to the letter
of his friend; as alfo that he charged none of Gods
children with fuch things.
I reply (as formerly) Mafter Cotton s memory
(though otherwife excellent) herein faileth ; for, fuch
■ Cotton's Anfwer, 13 c, in Bloudy Tenent, p. 7. Pub. Narr. Club, iii: 41.
84 The bloody Tenent yet more bloody.
a requejl the difcuffer never made unto him, by letter
or otherwife. 2. Although he charged not Gods peo-
ple with arrogance and impetuoujnefs, yet mollly and
commonly Gods children (though meek and peacea-
ble) are accufed to be arrogant, impetuous &c. and
'tis the common notorious language of perjecutors
againft them.
Peace. Concerning thole fix injlances wherein Gods
children were occafion of great oppo/ition 2ii\A J piritual
hojiility, yea and of breach of civil peace, notwith-
ftanding the matter delivered was holy, and the man-
ner peaceable, Mailer Cotton anfwers, they nothing
concern the diJlinBion which fpeaks of holding forth
things erroneous and unlawful for the matter, and for
the manner in a way of arrogance and impetuoujnefs,
to the dijlurbance oi civil peace.
Truth. I reply, firft, it fpeaks not only of erroneous
and unlawful things (though erroneous and unlawful
things be admitted in way of Parent hefs, as before.)
2. He defcribes not what this arrogance and impetu-
oufnefs is, but wraps up all in one general dark cloud,
wherein the beft and moll zealous of Gods Prophets
and fervants are eafily wrapt up as proud, arrogant,
and impetuous.
25] Examination of CHAP. IX.
Peace.
IN this Chapter I remember you affirmed, that one
caufe ot civil dijjention and uproar, was the lying
of a State under falfe worjhip, whence it endures not
The bloody Tenent yet more bloody. 85
the preaching of light and truth, &c. Mafter Cotton
anfwers, This is not to the purpofe, becaufe this is
by accident.
Truth. It is as much to the purpofe to declare (in
the examination of the breach of civil peace about
matters of Religion) I fay, to declare the true caufe
of fuch troubles and uproares, as it is in the fearch
after the leaks of a yZ)z/>, to declare where the leake is
indeed, when many are faid to be where they are not.
2. Whereas he confelfeth that vigilant and faith-
ful ones are not fo troubled at the falfe Religion of
yew or Gentile, as not to tolerate them amongft them '^^^ ^"'^'-
in a civil body, he alleadgeth for injlance, that thej^^y^^f^'^"
Indians fubjedled to their government, are not com- tkn to the
pelled to the confejjion or acknowledgement oi \h€\x ^"^^'^'^
Religion : I reply, firft, who fees not herein unchrii- /^nii per-
tian partiality, that Pacrans, Barbarians (who happily^"'''"'"'
• iU ri U U U^ f lu ■ K ■>, their devil-
might more ealily be brought rrom their natural i^n ^^^_
Religion to a new forme, then any other) I fay, ^■i.ljhipi,when
thev fhould be tolerated in their hideous worfhips oi^J'S^'J^
,.., ,., ... 7/1- -'/ J earing
creatures and devils, while civil people (his countrymen Cod, per-
yea it may be the precious Jons and daughters oi x^^fi'^ted.
moft high God) Ihall be courted, Jined, whipt, banijhed
&c. for the matters of their confcience and worjhip to
the true and living God?
2. Is not this paflage contradiBory to all Mafter
Cottons whole difcourfe in this book, which pleades
for the purity of Religion to be maintained by all
Magijlrates and civil governments within their jurif-
diSlions, and the fuppreffing of the contrary, under
the penalty of the dejlrudlion of their lands and coun-
tries, and accordingly hath not the pradtice of New
86
The bloody Tenent yet more bloody.
Vnchrif-
tian con-
clufions.
Jonahs
cajiing
over-boar,
a ground
of per/ecu-
tion, &c.
examined.
England anfwered fuch a do£lrine ? and yet, faith he,
we tolerate the faUe Religion of Jeiv or Gentile.
Peace. Polfibly (Dear Truth) the dijlindlion between
'Jew, Pagan, and Chrijlian, may latisfie (for the pre-
fent) Mafter Cottons confcience fo to write and prac-
tife: for thus he addeth, But [26] \i Chrijlian s fhall
apojlate, or if Jews and Pagans be blafphenious and
feducing, then, &c.
Truth. Who knows not but that the very Religion
oi Jew or Pagan is a blafpheming of the true Religion ?
Revel. 2. [9.] I know the blafphemy ot them that fay
they are Jews, and are not, but are the Synagogue or
church of Sathan.
And whereas Mafter Cotton alleadgeth for proof of
this, Pauls blaming of falfe teachers, for being troub-
lers to the churches of Galatia, Gal.^. [12.] and A£ls
1 5 [24.] &c. Who, that puts this inference into Chrijls
balance, but will fee the lightnefs of it, thus ? The
churches of Chrijl are to draw forth the J'word and
power of Chrijl, and are not to fuffer fuch as with
falfe doBrine trouble their peace. Ergo : Therefore
the civil Jlate mull not permit fuch perfons to live in
the world, &c.
Peace. The lecond caufe I remember, you alleadged
of civil dijlurbances and hubbubs about Religion, was
the prepojlerous way of healing of corruptions in
Religion, as by whips, Jiocks, imprijonment, 6cc. unto
this Mafter Cotton anfwers. Then the Mariners caft-
/ing yo«a/» over-boord, for his fin was the cauje oi
\\\& Jlorme.
Truth. I anfwer, if that extraordinary and miracu-
lous injiance, be fufficient ground for Magijirates caft-
The bloody Tenent yet more bloody. 87
ing over-boord whomfoever they judge Hereticks,
then all cWiXJiates 2s\6ijhips muft fo praftife m Jiormes
and troubles on fea or {hore, to wit, throw over-
boord, put to death, not only Hereticks, Blafphemers,
Seducers &c. but the beft of Gods Prophets ov fervants,
for neglect of their duty, Minijlery, &c. which was
yonahs cafe.
And if fo, doth not this fet up (and all the world
over) by land or fea, all Kings and Magijirates, all
Majiers oi Jhips and captaines, to be the. Jpiritual and
Ecclejiajlical judges of the religion ^Lnd Jpiritual neg-
ledls of all their Jubje^s or PaJ/engers F Such doBrine
I cannot imagine would have relifhed with Mafter
Cotton in his palfage to New England; and I humbly
defire of God, that he may never tall: the bitter fruit
of this Tree, of which yet fo many thoufands of Gods
fervants have fed, and himfelf not a little (to the
Lords praife and his own) in former times.
27] Peace. Whereas you argued it to be light alone,
that was able to difpell and fcatter the tnifs andyi^j
of darknefs in the fouls and confciences of men, Mafter
Cotton anfwers. The judgements of God are as light
that goeth forth, Hof 6. 3. Ifa. 26. 9. and the falfe
Prophet repenting will acknowledge this Zech. 13. 6.
Thus was I wounded in the houfe of my friends.
Truth. But doth Mafter Cotton indeed believe that 7he killing
not only publike Magifirates, but alfo each private p'op/ft
father and tnother (as that place of Zechary, literately, Zech. 13.
taken carries it) muft now in the dayes of the Gofpel^: ^^'""'
wound and pierce ; yea run through and kill their
Son the falfe Prophet'? would he juftifie a parent fo
pradlifing though it were in the negled: of the pub-
88 The bloody Tenent yet more bloody.
like Magijlrate, who happily may be of ^he fame
Religion with the falfe prophet ? Will not this doc-
trine reach & extend to the pulling down depo/ing
and killing ot all fuch governors and governments,
which God in his gracious providence hath fet up
amongft all peoples in all parts and dominions of the
world, yea and harden the heart of Pharoah, the very
Pope himfelf, in his King-killing and State-killing
doBrine ?
Peace. If ever Mafter Cotton wake in this point, he
will tell all the world, that it is more Gofpel-like that
Parents, Brethren, Fathers, Friends, impartially fulfill
this o{ Zechary 13. and Deut. 13. [6-10.] fpiritually,
in the friendly wounding, yea and zealous Haying by
the two-edged Jhvord of the Spirit of God, which is
the word of God comming forth of the mouth of
Chriji Jefus, Ephef. 5. [6: 17.] Revel, i. [16.]
Truth. And it is moft true (as Mafter Cotton faith)
that the judgements ot God, legally executed, or more
Efa. 26. & terribly poured forth in the vials of /word, plague,
examined^ and famine, they are as heavenly lights fliining out
from the Father of lights, teaching the inhabitants
of the world righteoujnejs.
Yea the creation it felf, or each creature, are as
candles and glajfes to light and ihew us the invijible
God and creator : but yet thefe are not the ordinances
of Chriji "Jefus given to his church. Thefe are not
the Preachings of the word, and the opening ot the
myjleries of falvation, which give light and under-
ftanding to the iimple, and convert the foul : Thefe
are not that marvailous light unto which the call of
Chriji J ejus, in the [28] preachitig of the word, had
T^he bloody Tenent yet more bloody. 89
brought the faints unto whom Peter writes : The
weapons of Pauls fighting, whereby to batter down
the high thoughts and hnaginations of the fons of men
againft the Jons of God, were of another nature, 3 ^ Cor. 10.
Cor. 10. and his direBions to Timothy and Titus, how ^''■' '^'^
to deal with Hereticks and Gainfayers were never
heard of to be fuch, till the Jon of man, and Jon of
perdition, brought forth fuch bloody weapons and
bloody doBrines in the affaires of Chrijl Jejus.
Rxamination of CHAP. X.
Peace.
IN this paffage Mafter Cotton will fubfcribe to the
whole matter, faying. This Chapter may ftand
for us without impeachment, and yet in this Chapter
is reported the per fee ut ion, which both rightly informed
and erroneous consciences fuffer, and the blind ejlate of
fuch blinde guides and blinded confciences who fo
preach and praSlice.
Truth. Thefe firft words \^We approve no perfecu-
tion J'or conjcience^ fight againft his whole endeavour
in this book, which is to fet up the civil throne and
judgement-feat over the confciences and Joules of men,
under the pretence of preferving the church of Chrijl
pure, and puniftiing the evil of herefie, blafphemy 6cc.
2. They fight againft th^vc fellows, which follow,
thus [unlefs the conjcience be convinced of the error
and pernicioufnefs thereof] which is all one, as to fay.
We hold no man is to be perfecuted for his confcience,
unlefs it be for a confcience which we judge danger-
90 The bloody Tenent yet more bloody.
ous to our Religion. No man is to be perfecuted for
his conjcience, unlefs we judge that we have convinced
or conquered his conjcience.
Tis true, all errour is pernicious many wayes to
Gods glory, to a mans owne foul, to other vnens fouls
conviRion and confciences : yet I underlland Mailer Cotton to
fdence. ^^X' Except we judgc the error to be fo and lb mif-
chievous. Tis true, there is a fclf-conviBion which
fome confciences Imite and wound themlelves with ?
But to rub-[29jmit thefe confciences to the tribunal
of the civil Magijlrate, and Powers of the World,
how can Mafter Cotton do this, and yet fay no man
is to be perfecuted for his confcicnce ?
Peace. Alas, how many thoufands and millions of
confciences have been perfecuted in all Ages and
Times in a judicial ivay, and how have their fudges
pretended victory and triumph, crying out. We have
convinced (or conquered) them, and yet are they
objlinate.
Truth. Hence came that hellilh Proverb, That
nothing was more obfitiate then a Chrijiian : under
which cloud oi reproach hath been overwhelmed the
moft faithful, zealous, and conftant witneffes of fefus
Chriji.
Peace. But faith Mafter Cotton, Some blinded con-
fciences are fo judicially punilhed by God, as his in
Irelond that burnt his child in imitation of Abraham.
Truth. In fuch cafes it may be truly faid, the Mag-
ijlrate beares not the fivord in vaine, either for the
Thevio- punijhing ox preventing of fuch/fnj, whether unclean-
dvilpface nefs, theft, cruelty, or perfecution.
though out And therefore fuch confciences as are fo hardned
The bloody Tenent yet more bloody. 91
by Gods judgement, as to fmite their fellow-fervants, ?/^/'"'-
under the pretence of zeale and confcience (as in i\\G^'f"^J^jp_
inftance of Saul his zeal for the children of Ifraeled.
again ft the Gibeonites) they ought to be fuppreji and
punijhed, to be reftrained and prevented.
And hence is feafonable the faying of King lames,
that he delired to be fecured of the Papijis concern-
ing civil obedience,' which fecurity, by wholefome
Lawes, and other wayes : according to the wifdome
of each Jlate, each Jiate is to provide for it felf even
againft the delujions of hardned confciences, in any
attempt which meerly concernes the civil Jiate ^wA.
Commonweale.
30] Examination o/"CHAP. XI.
Peace.
IN this Chapter MarterCo//o« takes himfelf wronged,
that he Ihould be thought to lay this down, as a
conclu/ion, viz. that it is not lawful to perfecute lefus
Chriji.
Truth. What difference is there in faying, It is not
lawtul to perfecute a confcience rightly informed, and
to fay. It is not lawful to perfecute ChriJI lefus ; was
it not all one in effedt for Chrif to fay. Take up thy
bed and walk, as to fay. Thy fins are forgiven thee ?
I " I gave good proofe that I intended forme." iVorkes of the Moji High and
no perfecution againft them for Con- Mightie Prince James, 248. London,
fcience caufe, but onely denied to be 1616. Quoted in Scriptures and Reafons,
fecured for civill obedience, which for &c. Publications Narraganfett Club, iii :
confcience caufe they are bound to per- 31.
92 The bloody Tenent yet more bloody.
Peace. He adds, It is no matter of wonder to lay
down the principles of Religion for a proof, as Gama-
liel did.
Truth. Who fees not a vail difference between
Mafter Cottons and Gamaliels I'peech ? Gamaliel fpeaks
of that particular controverjie concerning Chrifts per-
An over- y^„ ^^d profej/ion, which the Icivs fo gainfaved and
^^/!^^J^ perfecuted. Gamaliel htly aggravateth their oppoji-
ordering tion by the danger of their cour/'e, if polfibly it might
MajJer pj-Qve to be the Truth, which they perlecuted. Maf-
alltadge ter Lotton IS to lay down not a particular anjicer, but
Gamaliel, general conclujions ; and notwithllanding that in the
forgotten '-'°^^J^ o^ ^is Book he malntaines fuch and fuch perfe-
Mafter cution, yet he layes this down as his firft conclu/ion :
johnGood-i(Y[ is not lawful to perlecute a confcience rightly
tVttlS €XC€i~ - . . , .
lent /d^oar in termed, that is, Chriji lej'us in his Truths and Ser-
in his vants ; and that, I lay never perjecutor profelfed to
tfeofxa- Jq without a Maske or covering.
or fghting Peace. What of that faith Mailer Cotton, for
agaiujl although they do not perfecute Qhrijl as Chriji, yet
" ■ they do it, and it is no matter of wonder to tell them
as Chriji tells Paul, It is not lawful for them fo to do.
Truth. Doubtlefs whatever perfecutors protels, and
what Apologies foever they make in all the particular
cafes for which Gods J'er vants are perlecuted ; yet the
Saints of God have dealt faithfully to tell PerJecuters
that they perfecute Chriji himfelf, and to breath out
"John Goodwin, (i593-'655,) of and a warm Arminian. Lowndes i ^/'^//o-
Queen's College, Oxford, was ejefted grapkers Manual, ii : 805,) gives a lill of
from the living of St. Stephens, Cole- his more important works, not including
man street, London, for refufing the fac- this. Calamv, Konconformijls Memorial,
raments indifcriminately to his whole i : 151, names it, but no copy is within
parifh. He was a zealous republican, the Editor's reach.
The bloody Tenent yet more bloody. 93
the fire of Gods judgements againft them, even out of
their own mouth.
But what is this to a conclufton laid down ? for fo
Chrifi laid [31] not down his expofiulation with Paul
as a conclufion, as Mafter Cotton doth by way of teach-
ing, but as a conviBion, by way of reproofe.
Peace. Yet perjecutors (faith he) have perfecuted
Chrifi as Chrifi ; for the Scribes and Pharifes faid.
This the is ^^/r, come, let us kill him : and lulian
perfecuted lefius as lefus : And if a Chrifiian in Turkic
Ihall feek to gaine a Turke to Chrifiianity, they will
perfecute fuch a Chrifiian, and in him /^«j- as lefius.
Truth. It is faid ^^j- 3. [ i 7] that the /e-wj- perfecuted
Chrift out of is'norance : for though they had fufficient P'"'}^
knowledge to convmce them, yet did they not perle- ;;^^ >)^^/-^.
cute Chrifi out of a clearely convinced confidence, ior cuted as
then it could not be out of isrnorance. And vet it ^'^"^ '^'^
^*. • . . "^ . . as a de-
was lufficient, that fo great a power ot Gods Spirit ceher,
appeared in the evidence of Chrifis works, as to make '^^'?/>^^''^''
their y/« to be againft the Spirit of Go</: yet had they
their mask and covering (as is evident:) For, this is
not the true Chrifi or Mefiiah, fay they, but a deceiver,
a witch, working by the power of the devil, a /^Az/^
phemer, -i-fieducer, a Traitor, &c.
Againe, although wretched lulian perfecuted the
very name of Chrifi and lefius (whom formerly he
had acknowledged and profelfed) Yet was it ftill
under a inask or covering, to wit, that he was not the
true Son of God, nor his worjlnp the Truth, but his
Roman gods were true (iff." And the fame fay the
■ The Emperor Julian never had any Chriftianity which he naturally poffefled,
fincere faith in Chriftianity. " The a Chriftianity that turned wholly on ex-
94 The bloody Tenent yet more bloody.
Turkes in perfecuting Chrijtians, and in them Chrijl
lejus as a Prophet inferiour to their onely great and
true Prophet Mahoniet.
And lartly, neither Scribes, nor Pharifees, nor
lulian, nor Turkes, did or do perfecute Chriji lejus
otherwife then as they were and are bound lb to do
by Mafter Cottons doBrine, as (hall further appear,
notwithftanding K\% plea, that fuch Magijlrates muft
forbeare to punilh untill they be better informed.
Peace. But let tyrants and perfecutors profefs what
they will (laith Mai1:er Cotton,) yet this varieth not
the truth, nor impeacheth tht-wifdoiiwoi the conclujion.
Truth. Sweet peace, how can I here chufe, but in
Cant. 5. (-j^g £j-fj- place obferve that great myjlery of the wak-
l Jletp -let "^S> J^^^P °^ ^^ moft precious fervants of the moft
my heart high God, in the affaires of his icorjhip, and the
waketh. ICingdome of his dear Son ? Awake ; for what tiery
32] cenjures juftly poureth forth this our excellent
Adverfarie againli the oppreffours oi confcience, enti-
tuling them with the names ot tyrants and perfecu-
tors, notwithftanding their vaine profej/ions, pretences,
apologies and pleas for their tyranny and Bloodjhed}
Againe, how fall: alleep, in his fo zealous pleading
for the greatell: tyranny in the world (throughout his
whole book) though painted and wajhed over with
faire pretences &c }
2. He granteth upon the point the truth, which
was affirmed, and he denyed, to wit, that no perfe-
cutor o*f Chrijl ever perfecuted him as the Son ot God,
ternals, could eafilv make the tranfition he was himfelt unconfcious, into a de-
to Paganilm. Julian was converted from cided and zealous Pagan." Neander,
being an outward Chriftian with a fecret Church Hijlory, ii : 40.
leaning to Paganifm, of which perhaps
The bloody Tenent yet more bloody. 95
as lefus, but under fome mask or covering, as thou-
fands of black and bloody clouds of perfecuting wtt-
nejfes in this cafe moft lamentably make it evident
and apparent.
Peace. Mafter Cottons next charge is very heavy
againft the difcujfer, tor exalting himfelt above God
in the difcerning of Mafter Cottons fellowfhip with
perfecutors, notwithftanding his profejjion againft fuch
perfecution.
Truth. The Lord Jefus faw in the lews fuch a
co«/rar/>/y between t\ie.ir profejjions ^nA praBifes (even
in this cafe oi perfecution) Mat. 23. [29-31.]
2. Himfelf in effedt, but even now, faid the fame
of all perfecutors : [What ever pretences they make,
faith he] and they will pretend great things oflove^'^^'P
to Chrif, and kifs him ten thoufand times, when trea-'^iZl.'"
fons diTid faughters are is [arife ?] in their courfes. And tUn.
will Mafter Cotton fay that Chriji lefus exalted him-
felf above God, in fpying out fo great a ttiyfery ? It is
no new-thing, that Mafter Cotton ftiould be apt to
fay with David, That man that hath done this thing
(hall die, not duely confidering and pondering that
our felves are fons of blood, and children of death,
condemned by our own mouth, if the righteous ludge
of the whole world ftiould deal feverely with us.
Peace. But Mafter Cotton (for a clofe of this Chap-
ter) complaines of his own fuffering of bitter perfe-
cution, and the Lord lefus in him, being unjuftly
flandered, except the difcuffer can prove, that any
doBrine of his tendeth to perfecute any of the fervants
of ChriJl.
Truth. Let a mans doEirine and praBife be his wit-
96 The bloody Tenent yet more bloody.
nejfes, and let every foul judge in the fear of God,
whether the do^n'ne of [33] this Book maintaining
fuch and fuch a perfeciition to be an holy truth wajh'd.
white in the blood of the Lamb, agree not lamentably
with all their imprij'onings, banijhings, &c. inHidted
upon fo many feveral forts of their own countrinien,
friends, and brethren in the wildernejs, for matter of
Religion and conjcience ; amongft which the Lord
Jejus will be heard at lall: to have faid, Why perfe-
cuteft: thou me ? why banilhell and whippeft thou
me, &c?
2. Will not all peffecuting prelates, Popes &c. take
heart from hence ( according to their leveral religions
and confciences) to perfecute the heretick, blafphemer,
feducer, &c. although they all will fay with Mafter
Cotton, It is not lawful to perfecute a conjcience rightly
informed, that is, Chrijl Jefus in his truths or fervants ?
Peace. But the difcuffer (faith Mailer Cotton) is a
hitter per/'ecutor, in llandering him, and Chriji Jefus
in him, for a per/'ecutor.
Truth. I fee not but Mafter Cotton (though of
Davids fpirit) may be guilty of <)auls lamentable
complaint, that David perfecuted him, and that he
Wolves could finde none to pity him ? Who knows not that
ingthat '^ -^"^ our own Popifli Bijhops in ^een Maries, yea
the flieep and of latc times our Proteftant Bijhops againrt the
^them"" non-conformijis have been wont to cry out, what bit-
ter perj'ecution themfelves have fuffered from the
Jlanderous cenjures and reproaches of the Jervants of
Chrijl fej'us againft: them ? Who yet have fliot no
other arrowes at them but the faithful declarations
and dijcoveries of Gods holy truth, and the evil ot the
The bloody Tenent yet more bloody. 97
oppojing and perfecuting of it, and the profejfors of it ?
And how neer will Mafter Cotton be found to clofe
with that late bloody Woolfe (fo far as his chaine
reached) Bifhop Laud, who being an injirutnent of
the bloody hunting and worrying of thofe three
famous witnejjes of Chriji, Mafter Prin, Mafter Baji-
wick, and Mafter Burton ; yet at their publike fen-
tence in the Star-chamber, he lamentably complained
that thofe poor Lambs did bark and bite him with
unjuft reproaches, llanders, &c,^
34]
M
Examination of CHAP. XII.
Peace.
After Cotton here lirft complaineth that his
words are tnij-reported concerning the punijh-
' William Prynn, a barrifter, who had Prynn having once loft his ears before
Written againft theatrical amurements, by lentence of this Court, Anno 1633,
John Baftwick, a phyfician, who had whereof he was now fentenced to have
written a book denying the divine right the remainder of his ears cut oiF, and
of biiliops above prefbvters, and Henry alfo it was decreed that he (hould be
Burton, a clergyman, who had publifhed ftigmatized on both cheeks with S. L.,
two lermons reflefting on the proceed- fignifying a Seditious Libeller. And in
ings of the hierarchy, were each brought June 30 the above named three defend-
before the High Commiffion in 1633-4, ^"'^ '°'^ their ears, the hangman rather
and fentenced to very fevere punifhment. fawing off the remainder of Prynn's ears.
All were imprifoned and fined, and than cutting them off." All three were
Prynn fufFered mutilation. In 1637 alio to fuffer perpetual imprifonment in
they were brought before the Star- the remoteil prifons of the kingdom,
chamber, charged with having employed Rufhworth, HiJ}. Colleliiom, ii : 382 :
their leifure in prifon in writing againft Neal, Hi/lory of Puritans, i : 317, 327 ;
the hierarchy. They were condemned Hallam, Conft. Hi/}, of England, 259.
" and the Court proceeded to fentence Archbifhop Laud in pafling fentence
and fined each of the defendants Prynn, made a laboured fpeech, defending him-
Baftwick and Burton, 5000 1. apiece to felf againft the accufations of the Puri-
the King, and adjudged the two latter to tans, and complained of " this Malicious
ftand in the Pillory at Weftminfter, and Storm, which hath lowred fo black upon
then to lofe their ears; and that Mr. me." Rufhworth, Hiji. Coll., ii : 383.
»3
98 The bloody Tenent yet more blooay.
ment of the heretick after once or twice adfnonition.
Tit. 3. 10.
Truth. I defire that others may judge in xhrte par-
ticulars.
Firft, whether thej'uww and pith of the ivords are
not rendred.
2. Whether this Titus 3. was brought by Mafter
Cottoji to prove (as is now pretended) that an Here-
tick might be perfecuted with an excommunication
after once or twice adtnonition : or whether the quef-
tion be not of another kind oi perfecutioyi.
3. Whether that Tit. 3. 11. do hold forth, That
although a man be a heretick, bla/'phemer, feducer, he
may be punirtied with a Civil or corporeal punijhment,
yea though he lin againft his own conjcience.
I add a fourth, whether indeed las Mafter Cotton
intimates) the dijcujfer makes this Tit. 3 a refuge for
hereticks. Great found and noife makes this word
The blood heretick, heretick. I dare appeal to Marter Cottons
under the '^'^''^J'^^^^^'-'^' and memory, whether the reading ot hijio-
Altar is a ries, and the experience of time will not evince and
/'"l^'^^yf- ^Yove., that hereticks and Chrijlians, hereticks and
6. [9.] Martyrs (or witnefles of Chriji] have not been the
fame inen and women : I fay againe, that fuch as have
been ordinarily and commonly accounted and perfecu-
ted for hereticks, have been the fervants ot the moft
high God, and the followers and witneffes of the Lord
yefus Chriji.
Peace. You know [dear truth) the catalogues of
here/ies and hereticks extant, &c.
Truth. Grant it (fweet peace) that fome in all
times have fuffered for erroneous confcience. Yet I dare
The bloody Tenent yet more bloody. 99
challenge the father of lies himfelf to difprove this ^ '^'^'-
afTertion, That the moll of fuch (beyond all com- JJ^,y/,-^/
parifon) that have ever fuffered in this world for here- fe/f.
ticks, have been the difciples and followers of Chriji
"Jefus. And oh that not only the Lions, Leopards,
the Bears, Woolves, and Ty-\i'^\gers (the bloody
Pharoahs, Sauls, Herods, Neroes, Popes, Prelates &c.)
fhould fetch from hence, their perfecuting arrows All Anti-
and commijjions, but that even the Davids, the men ^''^"^""^
after Gods own heart, the AJas (whofe hearts 'A-'^^perfecutors
perfect with God) that fuch as are tht Jheep and la?nbsmake Tit.
of Chriji, (hould be fo monftroufly changed and tranf- ^^„'^"^
formed into lyons, beares, &c. yea and (liould the to Fortre/s.
this holy Scripture of Tit. 3. for this their unnatural
and monftrous change and transformation.
Examination of CHAP. XIII.
Peace.
IN this I 3 Chapter, dear truth, you argue the great
miftake of the world in their common clamour,
an heretick, an heretick, a perfon objlinate in funda-
mentals ; and you prove that this word heretick intends Difcujid.
no more then a perfon objlinate againft the admoni-
tions ot the Lord, although in lelTer tnatters : upon
this Mafter Cotton concludes in this i 3 Chapter, that
the difculfer gives a larger allowance tor proceeding
againft erroneous perfons then himfelf did.
Truth. I muft deny that the difculfer gives a larger
allowance then Mafter Cotton, or any at all, that the
I oo The bloody Tenent yet more bloody.
hereticks or ohjlinate perfons fliould be dealt withall
by the Civil Magijirates ot Crete, but onely by the
fpiritual power of the hord 'Jefus.
1. For firrt, What though I granted that an objli-
nate perfon, contending about Genealogies, ought not
to be luffered, but after once or twice admonition
ought to be rejeBed} And,
2. What though I grant that after fuch faithful
admonitions once or twice, he cannot but be con-
demned of himfelf? yet according to his third
anfwer, how will it appear that I grant, that an here-
tick is rightly defined to be one objlinate in funda-
mentals, when I maintaine, and Mafter Cotton feem-
eth to grant, that the heretick may be fuch an one as
is objlinate in lejjer points and prahifes ?
3. Further, let the word l^i-iia—at imply an over-
turning, yet will it not follow, that therefore an here-
tick is he, who is wil- [36] fully obltinate, in holding
forth fuch errors as fubvert the foundation of the
Chrijlian religion : For however that Mailer Cotton
faith. That fuch difputes may tend to overthrow
Chrijlianity, yet that is but in remote pojjibility, as the
prick of "3^ finger may kill the heart, if it ranckle and
fefter, and fo go on from member to member without
means applyed : yet this cannot be faid to be a mor-
tal wound at firft. So is it in the body of Chrift.
Peace. The Apoftle difcourling of meats and drinks,
of eating and drinking with offence, calls an oftenfive
eating a dejlrudion of thtjoul for which Chrijl died :
and yet I fuppofe he will not fay that that difference
was 2i. fundamental difference.
Truth. It hath been a grofs and barbarous millake
The bloody Tenent yet more bloody. i o i
of the monopolizers of learning, both divine and J^*^ ^''"■'-
humane. The Clergy both of PopiJJj and Protejlant ^^fp^^l"^,
faSlions and worjhips : And how many are the thou- w^ of that
fands of milHons of abufes, prophanations and blaj'-'^!"r ^^''"'
phemies againft the God of heaven in all (the Anti- jhisofGods
chrijiian) ChriJlendome,in 2^1 preachings, writings, pro- <>^" '^^'^-
ceedings, and procejfes, touching this name heretick,
herefie, &c '? By the impartial cenfure of the Lord, he
is an heretick, who wilfully perlifts in any linful doc-
trine againft the due admonitions of the Lord; for
every bit and parcell of leaven is to be purged out of
the houle of God, as well as the greater and funda-
ment all lumps.
Examination of CHAP. XIV.
Peace,
IT is a fallhood (faith Mafter Cotton) that I call the
flight HJinings of Gods people to the checks of their
confciences, their finning againft their confcience : for
I fpeak not (faith he) of the finning of Gods people
againft confcience, but of an heretick f'ubverted, much
lefs do I call their flight lijlening to confcience an heret-
ical finning againft confcience, leaft of all do I fay,
that {ox fight lifening to the checks of confcience, he
may lawfully be perfccuted as for finning againft his
confcience. And he adds this gall to the former vin-
egar. Thus men that have time and leafure at will,
fet up linages oi clouts, and then fhoot at them.
37.] Truth. Mafter Cotton, elfewhere, granteth that
Gods children may (through pafTion, &c.) be carried
I02 The bloody Tenent yet more bloody.
on to defpife admonition, and may be excommunicated,
and if fo, how can they refuiing of Chrijis admoni-
tion in the church, be excufed from linning againft
the {e]{-condemning of themfelves ? For if a child of
God may poiribly be excommunicated for objlinacy in
fome pajjion, temptations, &c. then may he be this
heretick or wilfull man in this Tit. 3.
Tis true, that in an houre of great temptations, Gods
people may fin againll clear light of conviBion, and
fentence of confcience, as David and Peter, &c. But
(as I conceive) the holy Spirit of God in this 3 of
Titus intends not fuch a clcarncfs o^ felf-condemning,
but either that the admonitions of the Lord are fo
evident and clear, that either if he in his own con-
Jcietice before Go^/ improved them i'erioully and duely,
they would clear up the truth ot God unto him : or
elfe the checks ot confcience are fuch as are recorded
to have been [Cant. 5.) in the members oi Chriji, in
the Church ot the Jews; and Mafter Cotton cannot
render a fufficient realbn, why they may not alfo be
found in the members of the churches of the Qhrif-
tians.
Peace. I perceive indeed (dear truth) the wonder-
ful effedls of 2. Jlrange tongue, in the church ot Chrijl :
The noife and Ibund of a Greek word heretick, in poor
A child oj Englijh eares, hath begot a conclujion, that a perfon
pojTibhbe retufing once or twice admonitioyi tor lome point of
an Here- DoBritie, is luch an heretick or monjler, that he can-
not poffibly be a child of God; whereas Mailer Cot-
ton granting that a child of God may polTibly retufe
once and twice admotiition, and fo come to be excom-
municated; What doth he then in plaine Englijh, but
tick.
The bloody Tenent yet more bloody. lo;:
fay, that a child of God may be obftinate to excom-
munication or rejeBion (that is in Greek) be an here-
tick ? And what is this but contrary to his former
Ajfertion, that a childe of God cannot be heretically
obftinate to rejeSlion, &c.
Truth. Queftionlefs no child of God, but in temp-
tation, may lin heretically, that is, objlinately upon once
or twice admonition, again ft the checks and whifper-
ings of his own confcience, and againft that evidence
of light, which (afterward) he wondreth how he
could defpife : and this rejefting or cafting forth of
the viiible fociety of Chrijl Jejus and his fervants, is
not for deJiruBi-\^i'^^'^n but humiliation ^nA fa hat ion,
in the day of the Lord Jefus.
Peace. I judge, that no fon oi peace, in a fober and
peaceable minde, can judge, as Mafter Cotton here
doth, this to be an image ot clouts.
Truth. Nor -can I learn, that the difcufler fo
abounded in time and leafure, as to make fuch images
(as Mafter Cotton infinuates.) It is not unknown to
many witnelfes in Plymmouth, Salem, and Providence,
that the difcufters time hath not been fpent (though
as much as any others whofoever) altogether in fpirit-
ual labours, and publike exercife of the word, but day
and night, at home and abroad, on the land and
water, at the How, at the Oare, for bread; yea and
I can tell, that when thefe dijcujjions were prepared
for publike in London, his time was eaten up in
attendance upon the fervice of the Parliament and
City, for the fupply of the poor of the City with wood
(during the ftop of coale from Newcajlle, and the
mutinies of the poor for firing.) Tis true, he might
I04 The bloody Tenent yet more bloody.
For uihicb\^2ive. TUD the Tode of preferment, as well in Old as
thrTuzh ^t^"^ Englatid, and have had the leafure and time of
the hurry fuch who eat and drink with the drunken, and fmite
2'^'j",'""'^ with the fift oi wickednefs their fellow fervants ; But
cejfiiy of God is a moft holy witnefs, that thefe meditations were
his dcpar- fitted fof pubUlce view in change ot rootnes and cor-
7o7'bis're- ^^^•*'» 7^^ fometimes (upon occafion of travel in the
compence country, concering that bufinefs oi fuell) in variety of
'f./*'-"^"-^'' ftrange houjes, fometimes in the fields, in the inidft
jlraightsof^^i^^'^''-'l\ where he hath been forced to gather and
the difeuf- fcatter his loofe thoughts and papers.
Jen time p^^^^ ^g|j ( notwithftanding Mafter Cottons bit-
tn cotnpo- . , , , , '^
Jingoftheier cenfure) fome perlons ot no contemptible note
Bloody f^Qj- intelligence, have by letters from England, informed
the dijcujfer, that thefe Images of clouts it hath pleafed
God to make ufe of to ftop no fmall leakes of perfe-
cution, that lately began to How in upon dilfenting
confciences, and (amongll: others) to Marter Cottons
own, and to the peace and quietnefs of the Indepen-
dants, which they have fo long, and fo wonderfully
enjoyed.
* Ipreju- Truth. I will end this Chapter, with that famous
%ZT dijinaion of the Lord Jefus; ^Digging, Begging,
comforta- Stealing, are the three wayes by the which all that
^^'■/W^""-' pretend to be Chrijls Stewards are maintained. They
WCwhieh^^^^ cannot digg, can begg the glittering pre-[39jfer-
tbe Saints ments ot this prefent evil world, and the wages of
'make for Balaam. They that cannot dig can Jleal, in the
their wayes oi fraud, opprejfton, extortion, &c. But by the
Teachers rnercy of the moft high, the difcujfer hath been ina-
ahl'o'nly t>Ied to get his bread by as hard digging, as moft dig-
1 ajfirme, that fuch as will not teach without money, they mujl and do beg or fleal.
The bloody Tenent yet more bloody. 105
gers in New or old England have been put to : and chriji
let all men judge, whether fuch as can beg or Jl^^l jipn^'ion
and cannot dig ; or fuch as chufe neither to beg nor of Diggers,
Jleal, but dig, have moft time and leafure to make ^''SS'">
fuch images of clouts, &c.
Examination of CHAP. XV.
Peace.
IN this pafTage (Dear Truth) we hear a found of
Agreement ; Mafter Cotton confenteth, that this
third of Titus evinceth no civil rejeSlion, but excom-
munication out of the Church of Chrijl ; and he faith,
That no fillable of his conclujion lookes at more.
And whereas it might be objedted, That excom-
munication cannot fitly be called perfecution : he an-
fwers yes, and quotes Luk. 21. 12. John 16. 2.
Truth. Were it not for the fierce hands of angry
EJaus, this (hril fweet voice might pafs for "Jacobs.
What ever Mafter Cottons ends and intentions were
(of which I cannot but judge chatitably) the eye of
God alone difcerneth, but for Mafter Cottons words,
fillables and arguings, let all impartial readers and
confciences judge of thefe four conjiderations.
Firft, Whether the word perfecution, do not in all
proper and ordinary fpeech fignifie penal and corpo-
ral punifhment and afflicftion.
2. Whether the point in queftion agitated between
the prifoner and Mafter Cotton throughout the book,
concern not only penal and corporal aflidlion : and
whether it can be imagined, that the prifoner, or the
«4
1 06 The bloody Tenent yet more bloody.
Per/ecu- difcujfer, or any that plead for the purity of Chrijis
properh. Ordinances, could ever plead againft excommunicating
nor ufualiy zn heretick or wilful offender out of the Church of
taken/or chrijl : And although the Scriptures by Mafter Cot-
u<il punijh-ton quoted, do mention ex-\^\o\communication, as an
ment. unjuft oppreffion ; yet they fpeak alfo of corporal
affli(flions, imprifonments, bringing before judgement-
feats, and killing alfo.
3. It could be told in what countrey, at a publike
fentence of banijhtnent of a certaine perfon, a text of
Scripture, Rom. 16. 17. (parrallel with this of T/V. 3.)
was alleadged by the c\\\^i judge in court for a ground
(not oi J piritual excommunication, but) oi civil, out of
the Commonweal.^
4. Were it not more for the name of God, for the
honour of his truth, and the comfort of Mafter Cot-
ton, plainely and ingenuouily to acknowledge his
mifapplying of this holy Scripture of Tit. 3. then to
cover it by fo thin and poor a plea, viz. that he
intends by perfecution, excommunication out of the
Cburch of Chrijl ?
■ This of courfe refers to the fentence Records, i. 145, 161. The text reads,
pafled againll Williams himfelf in the " Now I befeech you, brethren, mark
General Court of Maifachufetts, Oft. 8, them which caufe divifions and otFences
1635. The judge was John Haynes, contrary to the doftrine ye have learned :
who was Governor that year. Mafs. Col. and avoid them."
The bloody Tenent yet more bloody. 1 07
Examination of CHAP. XVI.
Peace.
M After Cotton here grants a toleration to fews,
Turkes, Pagans, yea and Antichrijiians, with
one exception, to wit, fo that they continue not to
feduce, &c.
Truth. But it muft be remembred, that before and
after he maintaines perfecution againft Apojiates, blaf-
phemers, and idolatours, and then who knows not how
all thefe four forts, jfeivs, Turkes, Pagans, and Anti-
chrijlians, are full of blajpbemy and idolatry ? Now in
cafe rhey feduce not, they are to be perfecuted as
idolaters and blafphetners, how then are they to be
tolerated ?
Peace. It could not be (had not this holy man
been catcht with iipping at the bloody cup of the
great whore) that Mafter Cottons ajirtnations and doc-
trines Ihould thus quarrel among themfelves.
But further, I fee not the equality ot his yoakiiig
the Oxe and the AJfe together, when he further
co\iYi\et^ J educing of people into worfhip of falfe Gods,
coyijidence of a mans own merit, &c. (which 2.X& Jpirit-
ual matters) with /educing into feditious conjpiracies
againft the lives and ejiates of fuch Princes [41] as
will not fubmit their confcience to the Bijhop of Rome.
Truth. Your obfervation {dear peace) is feafonable;
the former are meer Religious ^nAfpiritual, the lat-
ter are meerly civil, againft which the civil Jlate is
bound to defend it felf with civil weapons.
Peace. In the next place Mafter Cotton chargeth
the difcujfer with want of reajon, truth, and candor.
1 08 The bloody Tenent yet more bloody.
for obferving how unfitly thofe Scriptures of Phil. 3.
[17.] Rom. 14. [1-4] are produced to prove a toller a-
tion of lefler errors : And he affirmes, that he never
intended, that what the Churches might not tolerate,
the Cities might not, Gfc.
Truth. The point is tolerating or perfecuting by the
civil Jiate ; whatever therefore be Mailer Cottons inten-
Examina. tions, it is apparant, unlefs the Cities and Churches of
Phil 3. Rome and Philippi be confounded together (as com-
and Rom. monly they are in cafe oi perfecution) I fay it is then
'+• apparent that there is no Scripture brought for the
civil Jiate its tolerating o^ points o^ Xcff^r moment, nor
are thefe Scriptures brought to any purpofe in hand,
but prophaned.
Peace. But obferve his Argument, The civil Jiate
toUerates petty theeves and lyers, to live in Towns,
Cities &c.
Truth. No well ordered State or City can fufFer
petty Theeves and lyers without fome punijhment, and
y r_ we know how feverely in the State of England, even
vere, tut theeves have been punifhed even with death it felf;'
not chrtf- jjm Mafler Cotton is aeainft fuch cruelty, for he pleades
tmn, more ^ n • r ^ rr • • r
then juda-^'^'^ tollerating or leller errors, even m pomts or
icaipunijh- Religion and worjhip.
"^l' 'J . 2. If tolleratinv of lelfer errours be granted upon
England, this ground, vtz. till God may be pleafed to manifeft
' " In this country our antient Saxon and all perfons guilty of larceny above
laws nominally punifhed theft with death, the value of twelve pence were direfted
if above the value of twelve pence ; but to be hung. So that dealing to above
the criminal was permitted to redeem this value became a felony abfolutely
his life by a pecuniary ranfom. But in capital and fo continued to our own
the ninth year of Henry the firft this times." Stephen, Commentaries on Laws
power of redemption was taken away, of England, iv. 187.
The bloody Tenent yet more bloody. 1 09
his truth ; is not the fame a ground for tollerating of
greater, as the holy fpirit of God argues 2 Tim. 2.
trying if God may be pleafed to give repentance ?
Peace. Yea but (faith he) the greater will infeSl,
and fo is more dangerous, and the tolleration is the
more unmerciful and cruel to the fouls of many.
Truth. Lyars and Theeves infedl alfo, even the
Civil Jiate, and a little leaven will leaven the whole
lumpe ; and therefore as the Commonweal ought not
upon that ground to tollerate petty [42] theeves and
lyars, fo hath Chrijl Jefus provided in his holy king-
dom and City againft leffer evils, and upon this ground,
that a little leaven will leaven the whole lumpe. But
yet Chrijl 'Jefus hath not fpoken (where he gives
command for this thing to the Corinthians or Gala-
tians, that fuch perfons fo leavened, fhould (together
with their being put out of the Church for obftinacy
in a little leaven) be put out of the world ov civil Jiate:
(The one (the Church (being his Garden, the other,
the Commonweal, being the high wayes. Field, &c.
the proper place for men as men to abide in.)
Examination of CHAP. XVII.
Peace.
Concerning the holding forth of errour with an
arrogant and boyfterous fpirit to the difturb-
ance of civil peace, Mafter Cotton moderates the mat-
ter, that he would not have fuch put to death, unlefs
the civil peace be deflroyed, to the deJiruBion of the
lives 2.n6. fouls of men.
I lo The bloody Tenent yet more bloody.
The civil Truth. I cannot but here firft obferve the con-
ual life'con-^^^^^^^'^ of heaven and earth together, the Church
founded, and the world, lives and fouls, &cc. as if all were of
one nature.
2. Neither blelfed Paul, nor I, need to be accufed
of cruelty in that grant of Paul, if alleadged [Ads
25. [i I J.) for there will not be found ought but a
willingnefs to bear a righteous fentence of death in
fome crimes committed againft the civil Jlate.
3. Mafter Cotton may here obferve, how juftly (as
he fpeaks of the heretick) he condemnes himfelf, for
it is too bloody a Tenent (faith he) that every man
that holdeth errour in a boyfterous and arrogant way,
to the difturbance ot civil peace, ought to be punifhed
with death. Is not this the whole fcope of his dif-
courfe from Deut. 13. and other abrogated repealed
laws, to prove (what was juft and righteous in the
land of Ifrael) (o bloody a Tenent and courfe to be
inforced in all Nations all the world over ?
Peace. Mafter Cotton excepteth again ft that fpeech
[But if the [43] matter be of a Jpiritual or divine
nature.^ There is no error, faith he, can be of divine
nature, though it may ht Jpiritual.
Truth. Mafter Cotton may hear Solomon here fay-
ing unto him, Be not overwife Cifc. \_Ecc. 7. 16. J
For firft, the words are not, If the errour be of a
divine nature, but if the matter ( that is, the controver-
Jie, caufe 6cc.) be oi 2. fpiritual or divine nature : which
God y diJlinBion between humane and divine things, I con-
'^' ceive is the fame with that oi wijdome it felf dividing
between Go</and Ccejar : Give to God, &c. \^Matt. 22.
21.] And io, though no errour be of 2i Jpiritual or divine
The bloody Tenent yet more blooay. 1 1 1
nature (taking the words in their highth) yet the
matter in queftion may be oi {om.& fpirttual or divine
confideration, belonging to God, and his worflnp ; and
not concerning the Coftitnoniveal or Civil Jl ate of men,
which belong to Cafars care.
2, Taking fpiritual as it is ufed fometimes in the
holy Scripture as oppofite to Jlejh and blood, I fee no
ground for that diftindtion, between fpiritual and
divine : God is difpirit, and the. fpiritual man difcern-
eth All things : In fuch places and their like (to my
underftanding)y^/W/'w/2/ and divine are the fame thing.
Peace. But I marvel at the next palTage : how can
Mafter Cotton with any colour of reafon or charity
conceive the difcuffer fo reafonlefs and fencelefs, as to
intend by thefe words, [Such onely break the Cities
or Kingdomes peace, as call iov prifon, andywcr^againft
hereticks ?] as if (as Mafter Cotton infers and faith)
that tnurtherers, feditious perfons, rebels, traitors, were
none of them fuch, viz. Peace-breakers.
Truth. This word [onely] can onely have a faire
refpedt to fuch as are charged by their opinions of
Religion and worjhip to break the Peace of the Com-
monweale, who (of what confcience foever they are) ^^' f^-"
may freely enjoy their confcience and ivorjhip (either^^^*^'
of many and falfe Gods, or of the true God in a falfe
way) and yet not be guilty of the breach of civil
peace, but onely they (I fay they onely in this confid-
eration) who by their doBrine and praBice cry out for
prifon, 2.ndfre and fword, againft hereticks, &:c.
Peace. As the devil appeared an Angel of light in
Samuels mantle. So "John Hus and Jerome of Prage,
are declared for devils with the pidlured devils upon
1 1 2 The bloody Tenent yet more bloody.
their heads ;' and under this cloud oi herefie and black
name oi hereticks, moft commonly have [44] fuffered
in all ages the true niejfengers of Chrijl "Jejus. Thus
cryed they out, yiBs 17. [6.] Thefe are they that have
turned the world upjide down, and are come hither
Efiflijh alfo ; and thus did they fet the City all on an uproare.
^"'"^''- And Aas 19. not the ivorfiippers of Chrijl fill'd the
whole City with confujion, but the worfliipers of
Diana, who filled the heaiens with that Bedlam Out-
cry of two houres continuance, Great is Diana of the
Ephejians.
Truth. With as little reajon and peaceablenefs of
Jpirit hath our Englijh Nation ufed to cry Great is
the Church of Rome, Great is our holy Father the
Pope, Great the Majs, Great the Virgin Mary, Great
the General Councels, &c. And in later times. Great
the Church of England, Great the Chrijiian Magif-
trate. Great the Minijlery and Bijhops of England,
Great the fwearing and covenant of the people, ^c.
and fuch as dilfent from us in thefe points and prac-
tices, perfecute them as hereticks, and dijlurbers of the
comtnon civil peace.
Peace. In the reft of this Chapter, Mafter Cotton
makes three grants with his exceptions annexed.
Truth. Pleafe you [dear peace) to mention them
in one, and accordingly I fliall weigh them in the
balance together.
Peace, i. Saith he. The many f^zz/^j which the
dijcujjer before wrote of, are all ot them allowed, but
■ This was a part of the degradation execution with the fame fort of cap with
of Hufs from his office. As Jerome was horrid forms of devils painted on it.
a layman he had no fuch ceremony of Gilpin, Lives, i^c, 224, 253.
degradation to undergo, but he went to
The bloody Tenent yet more bloody. 113
none of them concern holding forth oi errors, which
is the point in hand.
2. Saith he, It is eafily granted that they do break Grofs par-
the Cities or kifigdoms peace, who cry out for prifons !^jI,Ji/j„_
z.Vi^fwords againft fuch who crofs their judgeme7it oxterejls.
praBice in religion, to wit, faith he, unlefs their religion
be of God, and the croffing of it be fuch as deftroyeth
2indifubverteth the Religion of God.
3. It is alfo eafily granted (faith he) that many
complaine moft who are moft in fault themfelves.
Truth. To thefe three I may anfwer thus in one.
The Myjlery of preaching or holding forth the wit-
nefs of the Truth of Jejus, is interpreted by many
to be the Myjlery of the firft feal, the white horfe ;
and the being perfecuted or llaughtered for the word
of God and testimony of Jefus, to be the Myjlery of
the third Jeal, where the fouls under the Altar cry
to the Lord for vengeance againft their perjecutors.
Thefe myjleries are fealed up, and they are the Lords
letters, not to be opened and read by every [45] one,
but (as fealed letters be) by fuch to whom they are
direcfted.
Peace. It follows therefore, that in the midft of
all the cries of lews. Pagans, Turkes, and Antichrif-
tians [Our Religion is the Religion of God: You are
an heretick, you are a perjecutor. We are true Chrif-
tians, we arc perfecuted, &c.] that the hearts of Gods
children muft be comforted and ftaid up with the
fight of this Myjlery. And doubtlefs it is moft com-
monly (though not alwayes) true, that the imprif-
oned, fined, whipt, baniftied, hanged, burned, &c. in
>5
1 1 4 The bloody Tenent yet more bloody.
point of Religion, have been fo inhumanely oppreired
for the word of God and the TejVnnony of lejus.
Our own Chronicles, Records of England, and blelf-
ed Mafter Fox will in part evidence to us, that fcarce
England in 2, King ov ^leen oi England hath part: fince Richard
"euiltf'of ^^^ fecond his time, but the blood of the witnejjes of
much per- lejus more or lefs hath been fpilt in their Raigties,
fecution. ^g j}^g blood of Hcreticks, Schiftnaticks &cc. and but
few drops of the blood ot any Heretic/: indeed have
fain to the ground.
Truth. The dijcujfer therefore humbly (to my
knowledge) defireth according to Mafter Cottons wifh
finable fi-^'^ refledt upon his own way, and humbly to beg of
titions of God two things for himfelf, and all in any meal'ure
Vuud ^^^J'^''^'^ ^"d pcrfecuted as hercticks.
Firft, lojephs innocency, purity, chajlity, in all thofe
points and quejlions wherein they are charged and con-
demned unclean.
Secondly, lofephs patience to bear the accufations,
cenfures, iniprifonments Sec. from the tongues and hands
of them who are notorioully unclean liwA guilty before
the zealous and revenging eye and hand of God.
46] Examination o/CHAP. XVIII.
Peace.
MAny of the following leaves and Chapters {dear
truth) are fpent upon that great and heavenly
parable of the Tares, a knot about which fo many
holy fingers, dead and living, have been fo labori-
I
The bloody Tenent yet more bloody. 115
oufly exercifed, all profefling to unty, yet fome by
feeming to untie, have tyed the knot the fafter.
Truth. It is no wonder ( fweet peace) to finde Maf- '^*'' P"''"-
ter Cotton fo intangled both in his anjhvers and replies j^/f^^
touching this Parable ; for men of all forts in former
ages, have been fo intangled before him : To which
purpofe, with thy patience I (ball relate a notable
palfage recorded by that excellent witnefs (or Martyr)
of God, Mafter Fox in his book of A£ls and Mon-
uments : tis this. In the ftory of Mafter George Wife-
hart (that famous Scotch witnefs of Chriji lefus) in
the dayes of King Henry the eighth, there preached
at the arraignment of the faid Wifehart, one lohn
W inry me , fub prior of the Abbey ot Saint Andrews, he
difcourfed on the Parable of the Tares, he interpre-
ted the Tares to be hereticks ; and yet contrary to
this very Scripture (as Mafter Fox himfelf obferveth,
though elfwherc himlelf alfo maintaining it the duty
of the ciiiil Magijirate to fupprefs hereticks) I fay the
faid Winryme concludeth that hereticks ought not to
be let alone until the harveft, but to be fupprejl by
the power of the civil Magijirate : So that memora-
ble it is that both the Popijh Prior, and that truely
Chrifian Fox, were intangled in contradiBions to their
own writings about the interpreting of this Heavenly
Scripture.'
' George Wifehart fuffered martyrdom he intreated of: Let them go into the
at St. Andrews, March 26, 1546. At Harvejl ; the Harveft is the end of the
his trial John Winryme, fub-prior of the world. Neverthelefs he affirmed that
Abbey, preached from the 13th chapter they ftiould be put down by the Civil
of Matthew. " At the laft he added, Magiftrate and Law." Fox, ABs and
That Hereticks ftiould be put down in Monuments, ii. 51Z. The inconfiftency
this prefent life. To which Propofition here alleged againft Winryme is of a
the Gofpel appeared to repugn, which piece with his courfe afterward. " He
1 1 6 "The bloody Tenent yet more blooay.
The Peace. O what caufe therefore have all that follow
ef Tires l^f^^ ^'^ beg of lefus (as the Difciples did) the blelfed
grojty Key oi David to unloofe this holy tfji/fery} In the
aiu/eJ. entrance therefore of this dijcourfe, the difcujjer
obferving Mailer Cottons expojition to be fallacious,
and the Tares to be interpreted, either perfons, or
doBrines, or practices, he blames that Mafter Cotton
gives no argument for proof of fuch an interpreta-
tion : Mafter Cotton replies.
Firll, Neither did the Author of the letter give
reajon for his in-\\'j\terpretation. 2. That they both
gave 07ie hiterpretation. For the Author of the letter
faid, that fome expounded the Wheat and Tares, to
fignifie fuch as walk in truth, and fuch as walk in
lyes : now are not (faith Mafter Cotton) hypocrites and
fome corrupt do£frines and praSlices coincident with
fuch as walk in lyes, 6cc ?
Truth. I anfwer, Firil it might be both their fail-
ing, not to flrengthen their interpretations with fome
light and evidence from Scripture or reajon, although
the Prijoners failing the lefs, as being forced to write
by Ihifts and difficulties in prij'on, and lb the Ihorter,
when Mafter Cotton had free liberty to inlarge and
confirm without control, &c.
2. When the prijoner interprets the Tares to be
fuch as ivalk in lyes, it will be found evident upon
examination, that he meaneth fuch as manifellly,
was an early convert to the proteftant confidered the doftrines then called
doftrines, but he neither abandoned his heretical contrary to God's word, he
(ituation nor emoluments in the Catho- not only evaded the qucllion, but argued
lie church ; and when Knox, at the on the popifli fide." Chambers, Biog.
meeting of the Black and Grey Friars,- Dia. of Scotjmcn, iv. 457.
demanded whether he confcientioufly
The bloody Tenent yet more bloody. \ij
openly, vifibly walk in the true profejjion of Chrif- Hypocrijie
tianity ; and fuch as openly and vifibly walk in ^^Jpen uloc-
lyes of falfe and Antic hrijtian doSlrine and worjljtp.rijie.
That diftinftion of fecret and open Hypocrifie is
feafonable : fecret, implies fuch a dijjimulation as may
lie hid under the true outward profejjion of Chrijl
Jefus, as in Judas, Simon Magus, Ananias and 8ap-
phira 6cc. Open hypocrife implies the profeffion of
the tnan oi fn, fitting in the Te}?iple of God (or over
the Temple of God) pretending the Name of Chrijl,
and yet apparantly and vifibly, falfe and counterfeit,
and but pretending, when fuch pretences and JJjewes
are brought to the Touchjione of true Chrijiianity.
Peace. Your obfervation is true, as alfo a fecond.
That thefe hypocritical doBrines and practices are to
be tollerated to the end of the world, this he fets
down in general, not inftancing in particular what
doSlrinc and praBifes are to be tollerated : and on
the other hand, the whole drift of his Booke main-
taineth, that fuch perfons, doBrines or praBices, that
are idolatrous, or blajphemous, or inJeBious, are not to
be tollerated or permitted at all ; which paffages to
my underllanding have not harmony among them-
felves : For what is all the whole Religion of every
Antichriji, but a Majs or Chaos of Hypocrijie, Idola-
try, Herefe, Blafphemy, Poyfons ? &c.
Befides, Mafter Cotton had dealt more plainly with
this holy Scripture, if he had explained what he
meant by fuch doBrines [48] -^n^ praBifes [comming
neer the /r«M] and fet down the bounds how neer as
to make them Tares.
Truth. Dear Peace, Who knows not that the weeds
1 1 8 The bloody Tenent yet more bloody.
of the wildernefs come neer the Jlowers of the Garden,
the counterfeit may come neer the life, and the falfe
tnettal the true gold} And though it be true that
fome doBrines and practices be not fo grofs as other,
Spiritunl yet they differ but (as the Scripture fpeaks) as whores
in viorjhip ^"^^ whore mongers, amonglt themlelves ; lome are
may and movc proper, and fine, and young, and painted; fome
doth tn all ^j.^ ^^^^ deformed, Sec. And yet the fneji weeds, coun-
fubfiji with t^''' fits, and whores are unfufferable in the Garden,
Civil in the Comvionweale, houfe, and bed of Chriji : Though
Relations 1^^ ^" ^^^ ^'"^'^^ Commonweale, the vWeiifpiritualJirum-
&c. ji't'/ may challenge a civil Being, if in civil things
unreprovable.
Examination of CKAP. XIX.
Peace.
BUt in this Chapter, Mafter Cotton in the ilfue
granteth, that the Tares fignifie perfons, by
Chrijls own interpretation : For [them that do
iniquity^ may feem to be an explanation of -avra
zuaxdi^da).a, K\\ fcandals, that is, perfons holding forth
oi fcandalous and corrupt doSlrines and praSlices, like
unto true and found.
Truth. Yet v/ithall he chargeth the difculfer with
lightnefs and inconjlancy, for endeavouring to prove
that corrupt doBrines and praBices are not to be tol-
lerated, and yet, faith he, the difcuffer pleades that
fuch perfons ought to be tollerated. Whereas the
difcuifer twice in this Chapter exprelly diftinguifheth
between toleration in the Church, and tolleration in
The bloody Tenent yet more bloody. 119
the world, and affirmeth, that although the Church
oiQhriJi Jefus cannot tollerate either perjons or prac-
tices which are faUe and Antichrijlian, yet the civil
Jlate, the world, ought to tolerate and permit both.
And therefore Mafter Cottons inconliderate charge
of contradiSlion will not flick, becaufe of thofe divers
ref pedis or States, the. fpiritual and civil, as it was no
contradi£lion in Chrijl lefus, to affirme that lohn Bap-
tiji was Elias, when lohn hinifelf affirmeth, that he
was not Elias : For in feveral refpedls the [49] Neg-
ative of John, and the Affirmative of Jejus were
both true.
Exatnination of CHAP. XX.
Peace.
IN this paflage (to my underftanding) Mafter Cot-
ton after much feeming contejiation and difagree-
ment, yet in conclulion he Hiakes hands and agrees
with the difcujfer in the maine point in queftion.
Truth. Your objervation reacheth home; for let
it be granted, that the Greek word Ztrivia fhould not
lignifie All weeds fprung up with the wheat, but one
kind of weed, and that in fpecial which Mafter Cot-
ton faith, Diofcorides defcribeth : Let it be granted to
be the fame with Lolium, and that there is a great
Jimilitude between the Tares and the Wheat, while
they are in the blade (fome of which particulars are^/''^'"
controverjial :) yet it no way oppofeth that which the
difcufler maintaineth, to wit, the eafinefs of difcern-
ing thefe tares to be tares, when they are grown up
to blade and fruit. And therefore Mafter Cotton at
the laft, confefl*eth that even thefe tares [unknown
1 20 The bloody Tenent yet more bloody.
\^kno'wn\ hypocrites) (according to his own expojjtion)
ought to be Tuffered in the church of Chrijl to the
harvejl or end of the world.
Peace. I cannot but wonder how Mafter Cotton
fhould once imagine, that it might polhbly ftand
with the order, piety, and Jafety of the profejjion of
Chrijl Jefus, that fuch a generation of known hypo-
crites fliould be perpetually fuffered.
Truth. Doubtlels the Lord Jefus was not of Maf-
ter Cottons minde, who fo vehemently warned his
followers to take heed of the leaven of hypocrifie.
Belide, if known hypocrites may be fuffered and not
caft out. Why may not known hypocrites be taken in ?
And what is then become of the true matter ot the
church, to wit, true living /tones oi ■a. fpiritual life and
nature, fo far as outwardly can be difcerned ?
Peace. This afertion hath fo foule a reprefentation,
that Mafter Cotton is forced to draw this vaile over,
and therefore he adds, untill the fruits of hypocrites
grow notoriou/ly fcandalous.
50] Truth. I cannot fathom how thefe two agree :
Firft, known hypocrites may be tolerated untill the
worlds end ; 2. Tolerated no longer, then untill the
fruits of the hypocrifie grow notorioujly fcandalous :
For will not all reafon and experience ask this quef-
tion : How comes it that this friend, fubjeSl, and
Spoufe of Chrijl is now a known dijfembler, traitor,
whore, unlefs by Ibme fcandalous fruits fo declaring
and uncaling' of them ? If the (hameful fruits ot the
unclean perfon, i Cor. 5. jij.] were fufficient to de-
■ Uncafe, — to ftrip off the covering, tlety, &c." Milton, Of Reformation in
"Commit fecurely to true wifdom the England, lib. ii. Works, ii. 47. (Bohn's
vanquiihing and uncajing of craft and fub- edition.)
The bloody Tenent yet more blooay. 1 2 1
nominate him a wicked per f on, why were they not fuf-
ficient to warrant Paul to fay, Put away therefore that
wicked perfon from amongft you ?
Peace. But let us mind the Scripture quoted : If
(faith Mafter Cotton) foohfli Virgins be caft out of
the church, the wife Virgins may be found fometimes
fleeping as well as they.
Truth. Neither good wheate, nor wife Virgins are
to be call: out of the church oi Chriji, while they Q;^'*^^
appear to be fo : yet fince Mafter Cotton elfewhere^J^/y^"
grants, that a child of God [good wheat, and a wife Virgins.
Virgin) may fo ftand out againft the church of Chrift
(in fome paffion) that he may be caft out G?c. How
much more then ought the tares and foolijh Virgins
(while fo appearing) be excluded ?
2. If the wife Virgins be received into heaven, as
t.h.e foolijh Ihut out, will it not evidently follow (even
the contrary to that for which Mafter Cotton alleadg-
eth this Scripture) to wit, That when hypocrites are
difcovered, they are to be kept out, and confequently
to be cajl out of the church oi Chrijl ? except Mafter
Cotton will fay, that the kingdome of Chrijl on earth,
may receive and keep in her bofome fuch ftinking
weedes, declared fo to be, which the kingdome of
Chrijl in heaven abhors.
Who queftions, but while the hypocrife of thefe
foolijlj Virgins lay hid in their empty vejfels, that
outwardly they appeared as wife as the wije Virgins}
But when the fruits of their hypocrijie difcovered
them to be fools, how can Mafter Cotton (according
to the truth as it is in Jefus) affirme, thzi foolijh Vir-
gins [known hypocrites) are to be kept in and not caft
i6
122 The bloody Tenent yet more bloody.
out of the church of Chriji unto the end of the
world}
Peace. O how contrary is this to the vevy funda-
mentals, ejfence, nature and being of a church or SpouJ'e
oi Chriji JeJ'us, [51] which is (by the confejfion of
Papijis and Protejiants) 2. fociety oiivi/e Virgins, vifi-
bly Saints holy and faithtul perfons, z fociety of fuch
perfons as outwardly profefs to love Chriji Jefus
uprightly [Cant. i. [4.]) and to be efpoufed to him,
I Cor. II. [3.]
Truth. Yea, and how contrary is this to the nature
of Chriji lejus, whofe heart is all out fire towards the
daughters ot Icrujalem (Carit. 4.) and how contrary
No true to the charge that great and folemn charge of the
'^^Yrjff f^„_ Lord lefus to all his followers, to take heed of that
Jijiing of leaven which is hypocrijie, which if fuffered, will
fz/M/^-jiz-igj^ygj^ the whole lumpe, and render the z^rden and
J'pouje of Chriji a filthy dunghill and ivhore-houfe of
rotten and ftinking whores and hypocrites.
Examination of CHAP. XXI.
Peace.
M After Cotton here endeavors to prove (as many
have done before) that the Field which the
Lord lejus interprets the world, was meant by him
to be the Church, as he is faid to love the world, lohn
3. [16.] to be propitiation for the fins of the world, i
loh. 2. [2.]
Truth. In thefe and many other places of like
nature, it pleafeth the Spirit of God to fet forth his
The bloody Tenent yet more bloody. 123
love to mankinde, diftind: from all other creatures :
As alfo the impartiality of his love, calling his chofen
out of all forts oijinners, mankinde all the world over :
and yet it cannot be denyed, but that the Scriptures 'The field
fpeak frequently of the world and of the church in a 'if^^rid.
far diftindt and contrary acceptation. So, as when he
nameth the church, it cannot fignifie the world; and
when the world, he cannot be faid to intend the
church, the reajons therefore on either fide muft be
expended and weighed in the fear of God, why the
Field here called by Chrijl the world, cannot be
intended to be the church of Chrijl.
Peace. Your right dijlinguiflnng is a right dividing
of the word of Truth ; but (faith Mafter Cotton) it
cannot be the world in proper fignilication ; for
which he aleadgeth three reafons.
52] Firft, Becaufe there had been (faith he) no place
for the fervants wonder at the appearing of the tares
verfe 27. for what wonder that the world fliould be
io full o^ fornicators, &c ? Was it ever otherwife ?
Truth. It is true, that the world lyeth in wicked-
nejs, and is full oi fornicators, idolaters, &c. and yet
it was fome thoufands of yeers when the world was
not full of Chrijlian, that is, anointed, or holy fornica-
tors, holy idolaters, &c. That is indeed and truth
Antichrijlian, and that alone is the point in queftion. The myf-
about which this anfwer of Mafter Cotton hovers, '':7 "'C'^""
1 • "T-ii • • • 1 n 1 1 tichnjiians
but comes not neer it. This is indeed a molt dread- or/^^^
tul and wonderful point oi the wifdome, jujlice, and Chrif-
patience of God, fo to fuffer fo many millions of men
and women, to arrogate to themfelves the name and
profejfion of the moft holy living God, and his holy
1 24 The bloody Tenent yet more bloody.
Son Chrijl lefus, to be called Chrijiians, anointed or
holy, and yet upon the point to hate the holinefs,
truth, and I'pirit of Chrijl lefus.
Truth. This is doubtlefs to me (what ere Mafter
Cotton imagines) a wonderful myjlery in all Ages fince
thefe tares were firft fown, to fee, I fay, fo many mil-
lions of holy idolaters, holy murtherers, holy whore-
mongers, holy theeves, &c.
The blajphetny of this is fo wonderful and dreadful,
that I cannot fufficiently TOO«^<?r at him that wonders,
not how this comes to pafs.
Truth. The like I anfwer to his fecond Reajon,
that it is true that we read not that ever any of the
Minijlers or Prophets of Chrijl ever elfayed to pluck
up all fuch vicious notorious perfons out of the world,
as they demanded concerning the tares, for then
indeed as the Spirit implies, i Cor. 5. [10.] the whole
ftate of the world would be overthrown ;' but yet this
hinders not, but there may be a de/ire in Gods fer-
vants to pluck up this or that fed: or fort of people,
Jews, Turks, or Antichrijlians.
Peace. Dear Truth, you make me call to minde
the delire of Chrijls difciples, that fire might defcend
from heaven, not to confume zW fornicators, idolaters,
all cruel and unclean perfons out of the world, yet that
particular, unmerciful, fuperjlitious Town of the Sama-
ritans, they delired that^irt^ might come from heaven
and confume them.
Truth. Indeed this defire of the difciples is no ftrange
■ " I wrote unto you in an epiille, not world : for then mull ye needs go out
to company with fornicators: yet not of the world." I Corinthians, v. 9, 10.
altogether with the fornicators of this
The bloody Tenent yet more bloody. 1 25
dejire, [53] for what elfe do All they defire, vfh.ich ^"P''
permit not in the civil fiate, any Religion, worjhip or^J^J"^^,
conjcience but their own ? Nay far beyond that, were his own
the whole worlds neck under their imperial yoake (the '^'fi^'-
many tnillions of millions of blafphemers, and idolaters
of all forts) if they will not be convinced at their
word, mufi: be cut off from all natural and civil being
in the world, by Fire and Sword.
Peace. His third reafon is. That the difculTer reck-
oned up as paralel goats and Jheep, wheate and tares
(as generally, faid he, others do) and he addeth, that
in the pureft church after the ruine of Antichriji,
there £hall be goats 2iwA fl^eep, wife and foolijh Virgins,
untill the coming of Chrijl to judgement. Mat. 25.
[32. 33-]
Truth. Although the difculler fpake of that eter-
nal feparation between wheat and tares, fieep and
goats approaching ; yet he never faid, that the tares
and goats fignified hypocrites in the Church, which
is the point in quejiion : Nor dare I fubfcribe to that
opinion, that after the deJlruElion of Antichriji, when
pureft times of the cburch (hall come, that there fhall
be fuch a mixt eftate in the church of Chrijl, untill
the coming of Chrijl to judgement.
For firft. Although goats were clean for Jood and
Jdcrifice, yet it is apparant, that as they are for the
left hand. So they are vilibly known by every child,
where goats and Jheep are kept. And to image that
vifible hypocrites, fuch as tares, goats, unprofitable fer-
vants, foolijl:) Virgins &c. fliall in a mixt way make
up Chrijis church, and that in the pureft times of the
church, of which there are fo many and wonderful
126
The bloody Tenent yet more bloody.
prophecies, is to me not onely to frame a church ejiate
point blank crofs to the purity of thofe churches, but
even to the firfl: Apojiolical churches, yea and againft
that frame of church eftate in New England, where
Marter Cotton hath profelfed (though now it is faid
the door is wider) againft receiving in fuch members
as are viliblyyoo///Z' Virgins, goats &c.'
Peace. Mafter Cottons fecond anfwer is, that if the
Field be the ivorld, as the tares Antichrijiians and
falfe Chrijlians, yet they were firft fown in the field
of the church.
Truth. Not fo : for although there might be many
infirmities and dijiempers, yea fome great corruptions
The firft in the firft Chri-\z^\\Jlian body the church oi Chrijl ;
^,^^^^/y^^^notwithftanding that Afitichriji is an Apojiate, yet it
argueJ. will not follow, that the tares were firft fown in the
true church, becaufe Sathan might eafily raife up
fome profejfors of the name of Chrijl, which the true
church would never admit. And as Sathan might
raife up perjons, congregations, worjhips, which were
not according to Chriji ; So might he eafily raife up
churches, congregations ^^ndjocieties of fuch tares with
whom the churches oi Chriji might refufe fociety.
So faith "John, There are many Antichrijis, whom
yet we cannot well imagine that they were in the
churches of the Lord Jejus.
■ " It is conlented on both fides, that dare, nor will deny that we doe receive
it is the duty of all the members of the fome Hypocrites; yet neither alvvayes,
particular vifible Church, nnd ncccffarie nor known Hypocrites, nor with -illow-
both by Divine Commandment, and as ance of ourl'elves therein, it we ftiould
a necell'ary means of their own falvation, fo do." Cotton, The Holinejp of Church
to be truly regenerate." Members, pp. I, 79. London, 1650.
" As for ourfelves, though we neither
The bloody Tenent yet more bloody. 1 27
There came falfe Apojlles to the Church at Ephe-
fus, but yet that church examined and found them
lyars. And fo long as the churches were watchful,
thofe tares kept in the ivorld. But when the churches
began to be lleepy, the Tares might undifcerned
creep into the church.
This may be as well, as when Apojlates fall off
from the church, go out from it, becaufe they were
never of it ; and alfo as well as that the church of
Chriji may drowzily negleft to- purge out the old
leaven of perfons and things, which may foon over-
fpread and over-run the whole lumpe and garden of
the church of ChriJl, untill it be turned againe into
one common field of the world together.
Peace. Mafter Cottons third anfwer is, That Anti-
chrijiians muft not be tolerated unto the end of the
world, becaufe God will put it into the heart ot faith-
ful princes to hate the whore ; and after that, we read
of a vifible ftate of New yerufalem before the end of
the world. Rev. 20. 21, 22.
Truth. It is not faid, that thofe princes that fhall
hate the whore fhall be faithful princes : and fince
Mafter Cotton feems to hold that by way of orditiance
(and fo in obedience) the Ki?igs of the earth fliall with
the fword deftroy Antichrijl, I defire his proof for
any fuch prophecy. For,
I. It is not faid, that God will put it into their
hearts, to hate the whore. And we finde that they
fhall hate the latnbe, as well as hate the whore. For
they fhall make war with the latnbe, and the lamb
fhall overcome them, as comes to pafs after the ruine
of the whore, Rev. 19.
I 28 The bloody Tenent yet more bloody.
The judge- 2. 'Judgement may be executed upon the whore by
Tr"eat ' ' ^^Y °^ [ss] iTiutual /w^/f^wt'/// each upon others, when
uibore. in the midft of their fpiritual whoredoms, and drunk-
ennefs with the Saints blood, they fliall fall out with
the whore (as ufeth to be in whoredome) and turn their
whorijh loves into outragioiis fury ; and the very de-
fcription of their fury looks this way, for it is not
the property oifober2.x\A faithful men (though repent-
ing of their whoredom) to make a woman naked
(though a whore) and to eat her Jiejh, as it is faid,
thole fliall do.
But grant (as we rr^oft hopefully do) the whores
confumption by the ten homes of the Beaji, and the
flouriihing of new Jerujalem upon the earth [Rev.
20. 21, 22.) before the end of the world (all which
are great difputes among the people of G(?</ ) yet I
judge it necelTary that two or three queries be fatif-
fied for the further clearing of the holy minde of the
Lord in this particular.
1. Whether (as fome have and do argue) the end
of the world in this Parable and other Scriptures do
exprelly and undeniably lignihe the end of the world
znd judgement-Aiiy literally, and not fome other myfti-
cal period of tifne, fince the word AUoiJ (ufually tranf-
lated world) is of vzrious Jignif cation, and fometimes
lignilies an ^ge.
2. Whether thofe ten Kings which fliall deftroy
the whore, fliall be abfolutely Chrijiian, true Saints,
followers of fcfus they and their Armies, or elfe
remaining Antichrijlian homes of the Beajl, fliall yet
execute the judgement of God upon the great whore :
as fehu remaining both hypocritical and idolatrous.
The bloody Tenent yet more bloody. i 29
yet dafht out the braines of that great whore lezabel,
and executed judgement upon Baals Priejh : yea and
even as Henry the eighth tumbled the Pope out of
his chaire in England, and thoufands of his PopeUngs
with him, he fuppreft and threw the whore lezabel
the church of Rome out of Rnglands window, and yet
continued to burn the Saints of lefus upon his fix
Popifh and bloody Articles.'
3. Whether that mighty Army of Gog and Magog,
which is muftered up after the thoufand yeers raigne
of Chrijl, be not in part made up ot the ten homes,
even after the whore of Romes conjhmption (as before
in Henry the eighth his cafe) which horns with their
peoples Chrijl will have yet to be tolerated as Tares
56] in the field of the world, though not in the
Church of Chriji.
Peace. What think you of Mafter Cottons grant,
that the firft fruits of Antichrijlians may be tares
fown in the field of the church, which afterwards
grow to be Briars and Thornes ?
Truth. I obferve that to be tares, of Antichrijlian
worjloipper s , and briars and thorites (opprejfors and per-
fecutors) are both of them of a falfe and Antichrif-
tian nature, which ought to be far from imitation of
the Rofe of Sharon, or the Lily of the vallies.
' " The bloody aft of the Six Arti- the doftrine of the Real Prefence, and
cles," or " the whip with fix ftrings," whoever denied it was to fufFer death by
as it was called by the Proteftants, pafled burning, with no privilege of abjuration,
through Parliament in June, 1539. It or benefit of clergy. It was oppofed by
was drawn up by the King and a Com- Cranmer, and called forth a brave pro-
miffion of the Bifhops, though Mr. tell to the King from Melanfthon.
Froude charges the extreme feverity of Froude, ////?. of England, iii. 393-400.
the penalties on the bifhops rather than For Melanfthon's proteft, fee Fox, jifls
the King. The firft article eftablifhed and Monuments, \\. ^I'^-^ij.
»7
30 The bloody Tenent yet more bloody.
But 2. Are there no tares, that is, hypocrites, but
in the church ; and muft all the briars and thornes
[opprejfors and perfecutors, &c.) have no root from
the wilde world, but from the garden of Chrijis
church ?
Peace. Now whereas it was urged, that it ftood
not with the wifdot/ie and love of Chriji, interpreting
this parable, and opening what the field was, to call
the field the world, when he meant the church :
Mafter Cotton anfwers, that Paul by the fame wif-
dome ufeth the fame word, 2 Cor. 5. [19] God was in
Chriji reconciling the world unto himfelf.
Truth. Paul in ufing that figure of the world for
all forts of men in the world, doth not undertake to
interpret a Parable, which before he had propofed
unto (and at the requeft of) the Corinthians, as the
Lord lejus doth at the requeil of his dijciples.
And where Mafter Cotton faith, that it is no more
an improper fpeech to call the church the world, then
to fpeak of ChriJI as dying tor the world, when he
dyed for the church.
Truth. I finde it not to be faid, that Chriji died
for the world, but grant that it hath pleafed the Lord
in his moft infinite wijdonie, to caufe the tearm of
the world to be ufed in various Jignijications ; yet let
any inftance be given of any Scripture, wherein the
Lord oppofing the church to the world, the wheat to
tares, doth not diftinguilh between the church
redeemed out of the world, and the world it felf,
which is faid to lye in wickednefs, and to be fuch as
for which Chrift Jefus would not pray, lohn 17. [9.]
The bloody Tenent yet more bloody. 131
i^-j^ Examination of CHAP. XXII.
Peace.
IN this Chapter was urged the fcope of the Lord
yefus, to wit, to foretell the Antichrijlian Jiate
oppoiing the true Chrijiian church and worjhip, as ^^/^'-^i ,
alfo to comfort and ftrengthen the hearts of his fol- i„ptution,
lowers, againft \.\\& grievances arifing therefrom; znAproperly
where it was urged that the church confifteth onely""-^'"^
of good ground, and that the three forts of ^■Sid ground.
ground vifibly fo declared, are properly in the world,
and not in the church, Mafter Cotton anfwers,
Firfl:, Did not Chriji preach to all thefe forts of
hearers in the church of the "Jews ?
Truth. That national church of the lews, in its firft ^*^ name
vijible conjiitution, confifted onely of good ground. '^^^^^_
Now that the other three forts of hearers were in
the church of the lews, it was an accident and corrup-
tion : when they grew incurable, and received not
the admonitions of the Lord, by the Lord lefus and
his Jervants, preaching unto them, the Lord caji
them out of his fight, deftroyed that nationall church,
and ejlablijhed the Chrijiian church.
Now what is this to the permitting of known
hypocrites in the Chrijiian church to the worlds end t
fince that the proper feat of known hypocrijie, and of
all other wickednej}, is the world, which indeed prop-
erly confifteth of the three forts of Bad ground, as
the church and Garden of Chriji, of the honejl and
good ground.
Peace. But further. If (faith Mafter Cotton) the
children of the £-^«r6-^- members be in the church.
132 The bloody Tenent yet more bloody.
then they growing up to yeers, become fome of them
like the high-'way, and fome like \.h.t Jlony, and fome
like the thortiy ground.
Truth. Admit the Chrijiian church were conftitu-
ted of the natural feed and ojf-fpring (which yet
Mafter Cotton knows will never be granted to him,
and I believe will never be proved by him :)' yet he
knows, that upon the dijcovery of any fuch portion
of ground in the church, the church is bound to
admonilli, and [5H] upon impenitency (after admoni-
tion) to call them into the world, the proper place of
fuch kind of hearers and profeffors.
Peace. Marter Cotton proceeds to a third anfwer,
to wit, Though it be not the proper work of the
church to bring up their own children to become
the lincere people of God, And Chriji hath given his
Church and his Go/pel preached to it, to lye like
leaven in three pecks of meal, till all be leavened.
Mat. 13.31. And he hath given Pajtors and Teachers,
as well for the gathering of the Saints, as for the
edification of the Body oi Chrifi. \Eph. 4; 11, 12.]
Truth. I anlvver, the proper work of the Pafiors
and Teachers, is to feed the fheep and fiock, and not
the Heards, the wild Beafis in the world. And
■ This was Cotton's doftrine, incon- Church, (and io holy) that they are all
fillent as it feems with his idea of the of them truly converted." Bloudy Tenent
fpiritual conllitution of the Church, IViiJkcd, "8. "Such as arc born of
although confident with his views of In- Chrillian parents, and baptized in their*
tant baptifm. He fays : " I have not infancv into the fellowftiip of the
yet learned, (nor doe I thinke, I ever Church, are initiated members of the
fhall) that the children of believing lame Church, though dcllitute of fpirit-
Parents borne in the Church, are all of uall grace, untill they jullly deprive
them Pagans, and no Members ot the themlelves of the priviledge of that Fel-
Church : or that being Members of the iowihip." Holineffe of Church-members, i.
The bloody Tenent yet more bloody. i 3 3
although it is the duty of parents to bring up their '^f'i!','""''''
children in the nurture and yt'^r of the Lord; y^^trueJpof-
what if thofe children refufe to frequent the AJfem- ties.
blies of the Church, and what if thofe three Ibrts of
bad ground or: hearers will not come within the bounds
of the Pajlors and Teachers feeding ; hath not the
Lord lefus appointed other Officers (in the fame EpheJ]
4. [11. 12.]) for the gathering of the Saints, that is,
/ending out of the Church of Chrl/l, Apojlles, or
MelTengers, to preach Chrijl lefus to the three forts
of bad ground, to labour to turn them into good
ground ?
But alas, to falve up all this, the civil fword is com-
monly run for, to force all forts of ground to come
to (;^«rc/6, inftead of the fending forth {Rom. 10. [15.])
the heavenly fowers, according to the Ordinance of
Chrijl lefus.
Peace. But what fay you to his fourth anfwer, viz.
There is no fuch Refemblance between the high-ivay-
ground and good ground, as between the Tares and
the wheate, nor would the fervants wonder at Tares
in the high-way, nor ask about their plucking up.
Truth. I anfwer. Let the high-way, ftony, and
thorny ground be conlidered in their feveral qualities
ot prophanenefs, foninefs, and worldlinefs, and all the
fons ot men throughout the whole world naturally
are fuch ; and tis no wonder, nor would the fervants
of Chrift be ib troubled, as to delire their plucking
up out of the world. But yet againe conlider all
thefe forts of men as profeffing the name and anoint-
ing of Chrif lefus in a falfe and [59J counterfeit
Antichrifian way, and then it may well be wondred.
1 34 The bloody Tenent yet more bloody.
Antuhrif- whence fuch monftrous kind of Chrijlians or anoin-
flers "in"' t^doms arofc : And Gods people may ealily be tempted
religion, rather to defire their rooting out of the world, then
the rooting out of any fuch forts of ground or men
profeffing any other Religion, Jewijlj, Mahometan or
Pagan, Antichrijlian and talfe Chrijlians being more
oppofite to the kingdome of Chrijl Jefus, and more
dangerous, by how much more a counterfeit and
Traytor is worfe then a profeffed Fox, an Antichrif-
tian (whether Papijl or Protejlant] worfe then a Jew,
a Pagan, Whether Indian, Turke or Perjian.
T'
Examination of CHAP. XXIII.
Peace.
Still of the Tares.
^Hefe tares (faith Mafter Cotton) are not fuch
finners as are oppofite and contrary, for then
none (hould be oppofite or contrary but they.
Truth. I acknowledge (as Mafter Cotton here
obferveth) two forts of perfons oppofite and contrary
to Chrijl Jejus and his Kingdotne.
Two forts Firft, All forts oi Jinners Jcandalous in their lives
of finners. ^^^ ^^^^y-^_
2. More efpecially oppofite in point of Religion
and worjloip, as all idolaters, and efpecially AntichriJ'-
tians.
Now every man by nature, the beft and wifeft, is
oppolite and contrary to Chrijl, his word and king-
dome ; but an idolater and Antichrijlian is more efpe-
The bloody Tenent yet more bloody. 135
cially oppofite to his glorious Name, Truth, and
Ordinances.
And therein properly lyes the myjiery of iniquity,
brought in by the 7tian oi Jin, that lawlefs perfon, 2
Thejf. 2. moll: oppofite or contrary to Chrijl 'Jefus
the Sow of God, and Son of Righteoufnefs.
Peace. But this is a begging of the quejlion (faith
Mafter Cotton) for the quejlion is about vilible wor-
Ihippers, fuch as were difcovered and declared to be
what they were, as well by their fruit [60] as by
their dads, and therefore againe (faith Mafter Cotton)
thefe tares were the J^eed and children of the Devil ;
for why (hould they be called the J^eed of the One,
and the children of the Other ?
Truth. I anfwer, the Lord Jefus diftinguifheth,
thus, He that foweth the goodjeed, is the Son of man ;
and the good feed are the children of the Kingdome :
he that foweth the tares is the devil, and thele tares
are the children of the evil or evil one ; Hence by
way of oppojition, thefe children of evil or evil ones
being vifibly fuch as are oppojite to the children of
the kingdome, they cannot be hypocrites in the church,
untill they are difcovered : Thefe children therefore
of the evil one oppofite to the vijible kingdome, and fo
to vifble Chrijl Jefus in point of his kingdome, church,
and worflnp (though they be the children of the devil
in a fence, yet) can they be no other, but the child-
ren of the falfe Chrijl or Antichrijl, in the way of a
falfe church and worjhip.
Peace. Yea, but laftly (faith Mafter Cotton) that
word TH -ovrifjH tranflated the children of the wicked
one or wickednefs, will agree to hypocrites.
136
The bloody Tenent yet more blooay.
Truth. It will indeed, if we refpedl their inftde,
which is only vijible to the hrcifible King, as "Judas
Two forts in his profellion : but it cannot agree to fuch hypo-
"trites'. crites as are undifcovered by their /r«/Vj in the church,
but unto fuch hypocrites as are difcovered in their
blades and fruit, and fo confequently are not fit to
live with other linners in the world : I doubt not but
Mafter Cottofi will fay, That although a member of
a Church prove a theife, adulterer, murtherer, in the
eyes of a Brother, that fees and knows his fecret
ivickednefs, yet that brother is cenfurable as a llan-
derer, if he Ihould report thefe einls, though to the
Church, untill according to vijible order he could
produce good proof and evidence.
61]
Examination of CHAP. XXIV.
Peace.
Still of the Tares.
M After Cotton here feems to me (with the Fatn-
ilijls') to confound heaven and earth together,
the matters of Worjhip, and Ordinances of Religion,
' The Familifts were a feft of German
origin, bred in the ferments of the Ref-
ormation, faid to have been founded hv
Henry Nicholas, of Miinller, though his
tenents are traced bacic to David joris,
or George, who died in 1556. Nicholas
came to England near the dole of the
reign of Edward VI., and gathered a
fociety called " The Family of Love."
They held that the eilence of religion
was in a deep and all-abforbing feeling of
divine love, and that all doftrincs and forms
were of no confequence compared with
this. That this myrtical doftrine fhould
lead to their confounding the dillinftions
named in the text is not unnatural.
To charge Cotton with any tendency
to Famililm would be a very fliarp thrull.
It was one of the errors which at that
time in Mafl'achufetts were regarded with
peculiar dread and dilgull. It was one
of the charges againll Mrs. Hutchinfon,
T^he bloody Tenent yet more bloody. 1 37
with the affaires and bujinejfes of this life : for faith
he, fuch as ftand for the kingdome of Satan (as all evil
men do) they ftand in oppojition to the Kingdotne of
Chrijl.
Truth. Mafter Cotton is not now to be taught the
diftindlion between the church and Commonweale ;
nor that a national church is not of Chriji fefus his
injlitution : yet as this difcourfe ftrongly inclines to
eredl a national church, fo doth this prefent anfwer
to the confufon both of Church and Cotmnonweale.
It is true, a covetous lew, that blafphemeth Chrijl
fefus, ftands for Satan againft Chrijl. But by his
covetoujnefs in one kinde, as covetoufnefs is oppofite
to Right eoujnefs and contentation, &c. and for Sathan Two forts
againft Chrijl in another fence, that is in a R^Hgious'-l/Q^l'-r
and Spiritual fence, as he prefers Mojes before Chrijl Jef us.
fejus, and denies the true MeJJiah to be yet come in
the/^/j.
A cruel Turk ftands for Satan againft Chrijl, by
his cruelty in one fence, to wit, in oppojition to Chrijls
mercy, gentlenefs, patience, &c. but by his belief in
Mahotnet, preferring him before Chrtjl, he oppofeth
him in his Kingdotne and Worjhip.
To come neerer, a drunken Englijh, Dutch or
Frenchman, ftands for Satan aguinft Chrijl, as their
drunkennejs is oppofite to Chrijls fobriety, temperance,
&c. but againft Chrijl in another fence, as they pro-
fefs the wayes of Antichrijlian idolatry and fuperjli-
and Cotton from the firft was implicated no lefs great John Cotton was abufed by
with her, and " her adherents were thefe bufy fedlaries, for the patronage of
wont to fay, that they held only what their whimfies." Mather, Magnalia, ii.
Mr. Cotton held." Ellis, Life tf Anne 440.
Hutchinfon, 211. " The name of the
18
I 38 The bloody Tenent yet more bloody.
tion : And not to obferve this diJiinSlion, is (with
fome Familijis) to run upon quick-fands of confound-
ing \.\\Q fpiritual kingdome of Chriji Jefus, his ivorjhip
and ordinances, with the kingdomes of this world, and
the common affaires thereof in natural and civil con-
fideration.
Peace. But though ChriJI (faith Mafter Cotton)
fhould com-[62]mand other offenders to be let alone
belide Antichrijlians, yet he Ihould not contradidt
any ordinances for the punilhment ot offenders &c.
becaufe, faith he, No law of God, nox jujl law o( fnan
commands the the rooting out ot hypocrites, though
the church be bound to endeavour (as much as in
them lies) to heale their hypocrijie.
Truth. Hypocrijie difcovered in the fruit of it, is
not to be let alone in the church or State : For
neither church of Chriji nor civil Jiate can long con-
tinue fafe, if hypocrites or traitors (under what pre-
tence foever) he permitted to break forth in them,
without due punilhment and rooting out ; this hypoc-
rijie being efpecially that great fin againfl: which
Chriji lejus fo frequently and fo vehemently inveighed,
and againfl which he denounced the foreft: oi plagues
and judgements.
Truth. By whofe co?nmand, and by what nieanes
and ordinances, by whofe power and authority, but by
the command, meaties and power of Chriji Jefus ?
And I further aske, If faithful admonition be not
one good means oi healing, and if that lye not in the
churches power ; and if the hypocrite after faithful
admonition once or twice, fubmit not to the voice of
Chriji lejus, I ask where the Lord Jejus command-
The bloody Tenent yet more bloody. i 39
eth to make a ftop, and not to caft forth and rejedt
whomfoever wilfully obftinate ?
Peace. Doubtlefs (dear Truth) many will be apt
to fay Mafter Cotton intends yt^rt"/ and clofe hypocrijie.
Truth. And I doubt not but himf el f ■w'lW fay, That
this is not our quejlion, but of known and unmasked
hypocrijie, as himfe If hzih. formerly declared, and fuch
as here he exprelfeth come under or(//«(2«(r^j- of healing.
Peace. But further (faith Mafter Cotton) it is not
true, that Antichrijtians are to be let alone untill the
end of the world. Why ? Becaufe Chrift commanded
excommunication, &c.
Truth. I am aftonifht, and wonder why Mafter
Cotton here fpeaketh of excommunication, a Jpiritual
ordinance of Chrijt lefus in his Jpiritual kingdome or
city, when the dijpute onely concerns temporal excom-
munication or cutting off? Let them alone, that is, in
civil State ?
I wonder alfo how he (hould imagine the dijcujfer
in this Chap-[63]ter to affirme, that Antichrijtians
are to be let alone in the church unto the end of the
world, when it was the very fcope of his argument
in this Chapter, to prove, that the Jpeech of Chriji
"Jejus, [let them alone] muft needs be underftood of
letting idolaters and Antichrijlians alone in the civil
Jlate, and in the world, becaufe otherwife, if he had
meant, [Let them alone in the church^ he fhould
contradid: himfelf, who hath appointed meanes for
the difturbing and purging out the corrupt leaven
both of perjons and praBices out of his church and
kingdome.
Peace. The fame anfwer indeed will ealily be
140 The bloody Tenent yet more bloody.
returned to his laft fuppojition of any Popijh fpirit
conlpiring again ft the life <ii King and Parliament \
The whole fcope of this book profeffeth, and in this
Chapter the difcufler profelTedly argueth, that Chriji
Jefush^th. appointed that mv'/ o^t-Wfrj again ft the
civil Jlate, ought not to be let alone.
But Mafter Cotton adds, If Popiih Priejis and Jef-
"uits be rightly expounded to be the Rivers and
" fountaines of water, which drive the dead fea of
" Antichriftian pollutions up and down all Nations
"in Europe, and in fome cafes are to drink blood;
"Then are they not to be let alone, but duely fup-
"preft and cut off from conveying up and down
"idolatrous, heretical and feditious wickednefs. Rev.
The rivers truth. The expofition of this Scripture will be
"taineTof further examined in the fequel, and found no true
blood, expoiition, That Rivers and fountaines of water
Rev. 16. Jriye theyi^^ up and down .• For rivers znd. fountaines
however they come from the falt-water, yet lofe
they th^ favour oi the. fait fea, and yeeld a favour of
the earth through which they make their palfages ;
and again they run into the fea, and are themfelves
driven up and down, and fwallowed up in the fea;
Nor will it be found a true expofition according to
Godlinefs and Chrifianity, which commandeth patience
and waiting, not fre and fword to gainefayers and
oppoftes : Nor laftly, will it be found a true expofi-
tion agreeing with Mafter Cottons own profel^on in
fome palfage of this book, wherein he holds forth
great toleration and gentlenefs to other confciences,
both Englijh and Barbarians.
The bloody Tenent yet more bloody. 141
64] Examination o/'CHAP. XXV.
Peace.
IN this Chapter Mafter Cotton affirms, that hypo-
crites (even) they that are difcerned to be fuch,
yet they are not to be purged out, except they break
forth into fuch notorious fruits of hypocrijie as tend
to the leavening of the whole lumpe : for otherwife
(faith he) we may roote out the beft wheate in Gods
field, &c.
Truth. I anfwer, fince hypocrites and all hypocrifie
is fo odious in Gods fight, and fo vehemently inveighed
againft by Chrifi J ejus, what fhould be the caufe Ofhpo-
why the leaven of the Pharifiees, which is hypocrifie, p^^f-^jn^j,
fhould finde greater yiz-uowr and connivance in the of drif-
church of Chrifi, then the leaven of any other fin, ''"""y-
iince all ought to be purged out ? i Cor. 5. [7.]
2. Contrary to what Mafter Cotton faith, [to wit.
That no man meerly for hypocrifie and want of life
and power of Godlinefs ought to be proceeded
againft] the spirit of God by Paul faith, That fuch
kind of profefTours of the name of Chrifi (hould arife,
that (hould pretend a form oi godlinefis, but not fhew
forth the power thereof, from which he commandeth
us to turn away, i [2] Tim. 3. [5.]
Peace. But Mafter Cotton excepteth. Except (faith
he) they break forth into fome notorious fcandalous
fruits ot hypocrifie.
Truth. How ftiall an hypocrite be difcovered and
known to be an hypocrite or traitor in church or civil
fiate, but by fome fuch notorious ficandalous fruits as
tend to the leavening of the whole lumpe ? Come to
1 42 The bloody Tenent yet more bloody.
particulars ; was ludas, Ananias and Sapphira, Simon
Magus, Detnas, or any other dilcovered to be Hypo-
crites, when they broke forth into treachery, lying,
covetoufnffs ? and might the church proceed againrt:
fuch ? If it be denied, I ask to what end the Lord
hath given thofe holy rules of admonition ? 6cc. will
it prove ought but prophaning of the name of the
Lord, to pretend our clear dilcerning of the Scrip-
ture and ordinances, and not to pradlife them ? If it
be yeelded againfl: thefeyr«/Vj oi hypocrijie, difcover-
ing tnen to be hypocrites, why do we plead for a dif-
penfation, and (not for the wheat of the Field,
65 j and //'owtTj- of the garden, but) for the mofl:
ftinking and loathfome tares and weeds to be con-
tinued in the holy garden of Chrijl Jefus ?
Peace. But many hypocrites (faith Mafter Cotton)
fall not within the ceniure of that Scripture, 2 Thejf.
3. 6. Withdraw from every brother that walketh dif-
orderly ; for many hypocrites follow their callings,
and are fo far from being burthen fome unto others,
that they are after choaked with the cares and buji-
neJJ'es of the world, and yet are not behind in liberal
contribution to pious ufes.
Truth. But is not this halting between God and
Baal ? yea is not this pleading for Baal, for hypocrijie,
hypocrites and dijfemhlers, falfe and Antichrijiian coun-
terfeits, to be permitted not onely in the wildernejs
ot the world (which I contend for) but alfo even in
the Garden, HouJ'e, Bed, and bofome of God ? \\'hat it
men be civil and follow their callings ? Men that
know not God, {o do. What though they be liberal
to pious ufes (millions oi Papijls are and have been
The bloody Tenent yet more bloody. 143
fo according to their confciences) when as yet they
are choaked with cares and bujinejfes of this world ?
How exprefs is the charge of the Lord Jefus, to
with-draw from fuch, notwithftanding theiryorwf of
Godlinefs, and contribution to Godly ufes, when they
declare not the power oi godlinefs, i [2] Tim. 3. 2. [5.]
Not to eate with them, and therefore to feparate from
fuch a brother as is covetous, i Cor. 5. [i i.] as well as
from an idolater, drunkard, &c.
The Church of Chrijl is a congregation of Saints, a
^(9^/^ oi Jheep, humble, meek, patient, contented, with
whom it is monjlrous and impoffible, to couple cruel
and perfecuting lyons, fubtle and hypocritical Foxes,
contentious biting dogs or greedy and rooting fwine,
fo vifibly declared and apparant.
Examination of CHAP. XXI. [XXVI.]
Peace.
IN this Chapter four anfwers were given by the
difcufler to that great objedtion of the ?)iifchief
that the Tares will do in the field of the world, if let
alone and not pluckt up.
66] The firft was. That if the tares offend againft
Civility or civil fate, God hath armed the civil fate
with a civil f word, &c.
Mafter Cotton replies, what if their confcience incite
them to civil offences ?
I anfwer, the confcience of the civil Magif rate muft
incite him to civil punifment, as a Lord Maior of
London once anfwered. That he was born to be a
1 44 The bloody Tenent yet more bloody.
Judge, to a Thief that pleaded he was born to be a
thief. If the conjcience of the worjlnppers of the
Beaji incite them to prejudice prince or Jlate, Al-
though thefe confciences be not as the confcience of a
Corrupt //6/V/' (commonly convinced of the evil of his faB,
"^ihnvu'iik- ^"^0 perfwaded of the lawfulnefs of their aSlions ; yet
td. fo far as the civil Jlate is endammaged or endangered,
I fay thejivord of God in the hand of civil Authority is
ftrong enough to defend it felf, either by imprifoning
or difartning, or other wholefome meanes, &c. while
yet their confciences ought to be permitted in what
is meerly point of worjhip, as prayer, and other Jer-
vices and adminijlrations.
Hence the wifdome of God, in that i 3 Rom. (reck-
oned by Mafter Cotton the Magna Charta for civil
Magijirates dealing in matters ot Religion) I fay, there
it pleafeth God exprefly to reckon up the particulars
of the Jecond table, chalking out (as it were) by his
own finger, the civil Jphear or circle, in which the
civil Magijlrate ought to adl and execute his civil
power and Authority.
Peace. The fecond anfwer ot the difcujjer was, that
the church or Jpiritual City hath laws and Arfnories
to defend it felf.
Mafter Cotton excepteth, faying. That if their
members be leavened with Antichrijlian Idolatry and
Superjlition, and yet muft be tolerated in their idola-
try, and fuperftitious worjhip, will not a litle leaven
ofMaurs^^^^^^ the whole lumped and how then is the church
confidered. guarded ?
Truth. The queftion is, whether idolatrous and
Antichrijlian worjhippers may be tolerated in civil
The bloody Tenent yet more bloody. 145
Jlate, in the City, in the Kingdome, &c. under any
civil power : Mafter Cotton anfwers no, they will do
mifchief. The reply is, againft any civil tnif-\6j^chief
(though wrought confcientiou/ly) the civil Jlate is
ftrongly guarded. Secondly, Againft the fpiritual
mifchief, the church or City of Chrijl is guarded with
heavenly Armories, wherein there hang a thoufand
Bucklers, Cant.\.\\\ and moft mighty weapons, 2 Cor.
I o.[4.J In the church of Chrijl fuch worjhippers ought
not to be tolerated, but caji out, &c.
That is true, faith Mafter Cotton, but yet their
leaven will fpread.
I anfwer. What is this, but to make the moft pow-
erful appointments of Chrijl "J ejus, thofe mighty ^'^'^
weapons of God, terrible cenfures and (onX-punifJi- f„ Lrit.
ments in his kingdome, but as lb many woodden daggers uah, blur
and leaden J words, childrens Bull-beggars, and fear- ""^M'sht
crows, and upon the point fo bafe and beggarly, thata^/.
without the help of the Cutlers Jljop or Smiths forge,
the church or kingdome of Chrijl cannot be purged
from the leaven o{ idolatry 2LX\d. fuperjlition ?
Peace. Me thinks the Lord "Jefus was of another
mind. Mat. 18. [17. J when he accounted it fufficient to
cut off the obftinate. Let him be as a Gentile or pub-
lican : and in the very fimilitude of leaven (here ufed
by Mafter Cotton) Paul counted it fufficient to purge
out the leaven, i Cor. 5. [7.] if that evil perfon were put
away from the midft of them, that is, from their
holy and fpiritual fociety. Paul never asks (as Mafter
Cotton doth) lince we have not to owv fpiritual armes,
armes oifejh, and a civil fword to help our fpiritual,
how fliall xhtfafety of the church be guarded ?
•9
146 The bloody Tenent yet more blooay.
But let's proceed. The third Anfvver was, That
the ele£l cannot be finally deceived : Mafter Cotton
replies, It is true, but God provides meanes of pre-
fervation, &c. And yezabels tolerating in Thiatira
made the church guilty.
Truth. This Argument was not ufed in deroga-
tion of Gods meanes, Jpiritual m fpiritual things, civil
in civil, &c. but by way oi fuppojition of the worft,
as Job fpake in another cafe, How helpeft thou the
Artue that hath no ftrength ? Not but that in ordi-
nary fubmiiTion to }neans, man ought to help the
Lord againft the mighty. The fum is this, rather
let the Lord alone to help himfelf without ?neanes,
then to help the Lord to fave his eleB (who cannot
by vertue of his love and decree finally be deceived)
by any fuch meanes as are none of his own appointing.
68] 2. It is true, that the church at Thyatira, toler-
ating Jezabel to feduce, was guilty, yea and I add
The toller- ^Q QIfy of Thiatira was guilty alfo if it tolerated
j^^/i,gij„Ie'zabel to feduce to fornication. But what is this to
Thyatira. the point of the ijfue [to wit. Whether the City of
Thiatira fliould be guilty or not in tolerating leza-
bel in that which the City judgeth to be idolatry and
falfe 'worJ}:>ip?^ fezabels corporal whoredoms (finning
againft civility or fate of the City) the City by her
Officers ought to punilh, left civil order be broken,
and civility be infe(5ted &;c. but lezabels fpiritual
luhoredomes, the civil fate ought not to deal with but
(there being a church of Chrif then in Thiatria, and
xh.Q fpiritual whoredomes there taught and pradtifed)
I fay the church in Thyatira, which in the name and
power of Chrif was armed fufficiently to pafs and
The bloody Tenent yet more bloody. 147
inflidt a dreadful fpiritual cenfure, which God will
confirme and ratiiie mofl alfuredly and undoubtedly
in heaven.
Peace Two realbns more were alleadged out of
the Text. The iirft was, that by plucking up the
tares, the good wheate it felf by fuch hurries and per-
fecutions about Religion, (hould be indangered to be
plucked up : which Mafter Cotton falveth thus : to
wit, If Gods people themfelves, for their idolatry and
fuperjlition, Ihould be cut off, it will be for warning
unto others, &c.
Truth. Oh ungodly, unchrijlian, that is bloody and
Antichrijiian do£lrin, by which (under pretence of
punifliing hereticks,fchifmaticks, and J'editious perfons) c-^r//?
the Son of God, the Lord oi Lords, and Kiiig of Kings, j//'""'
hath fo many millions of times, in his Jervants \i&^ntence per-
perjecuted, Jlaine, and crucified ! As lor the world, xx.J''"'^^^-
lies in wickednefs, is a iinldernefs oi fin over-grown
with idolatry and fiuperfiition. The Antichrifiian
(fallly called Chrifiian world) in moft abundant and
over-flowing meafure hath wondred after and mag-
nified the Beafi, Rev. 13. The two witnejfes prophefie
in I'ackcloth againft this beafi, in all parts of his
dotninio7i, by whom alfo they are perfecuted and flaine,
and yet we read not that \.\\e^ judge or cenfure, ox '^^^ ^''fP'
fight for themfelves with any other weapons then by sadts,
the word oi their prophecie, the blood oi the Lafnb,^^^- 12-
their patient fiufi^erings, the not loving of their lives
unto the death.
Peace. The fecond reafon out of the parable was.
That the [69] Angels of God have in charge to bun-
dle up thefe tares for the burning. Mafter Cotton
1 48 The bloody Tenent yet more bloody.
replies two things. Firft, fo thefe Angels will gather
into bundles tor the burning tnurtherers, robbers, &c,
who are not yet to be tolerated.
Truth. I anfwer, If a man call Mafter Cotton niur-
therer, witch, &c. with refped: to civil matters, I lay
the civil Jlate muft judge and puniHi the offender, elle
the civil Jlate cannot Hand, but mull: return to bar-
Thc liif- barifme. But if a man call Mafter Cotton niurtherer,
tZunck'il'^^^'^^^ &c. in J'piritual matters, as deceiving and be-
am! fph-it- witching the peoples y^/A, if he can prove his charge,
ual flander y^^i^^^ Q^tton ought to give God the glory, and and
repent of fuch wickednefs. If he cannot prove his
charge, but llander Mafter Cotton, yet is the llan-
der of no civil nature, and lb not proper to any civil
court, but is to be caft out (as we fee commonly yw/Vj-
o? law are rejefted, when brought into Courts which
take no proper cognizance ol fuch cafes.)
Peace. What relief xhtn hath Mafter Cotton or any
fo charged in this cafe ?
Truth. The court of heaven, the church of Chrijl,
calls fuch a jlanderer to repentance (whether he be
within the church or without, though orderly pro-
ceeding lies only againft him that is within) If he
be objlinate, how dreadful is they('«/f«fc againft fuch
2k Jlanderer, both in earth and in heaven ? how dread-
ful the delivering up to hardnej^s of heart (a greater
plague on Pharaoh, then all the devouring plagues of
The dread- Egypt) how dreadful the delivering up to Satan, the
ofc'kriih P^'^' ^nAjaw of the roaring Lyon (infinitely tar more
fpiriiual terrible, had we eyes to fee it, then to be thrown
punijh- with Daniel X.O the devouring Z,j)wz :) There is no
reafon in the world therefore, for theeves and mur-
The bloody Tenent yet more bloody. 149
therers to be tolerated unto the laft day without y^«-
tence and punijhtnent, becaufe tranfgrejfors againft
fpiritual Jlate may be tolerated to live in the world,
yet punifhed iox fpiritual tranjgrejjion with a greater
cenfure and forer punifhment, then if all their bones
and flefh were rackt and torn in pieces with burning
pincers.
Peace. Mailer Cotton and others will lay, The
idolaters 2Lniifeducers were cer\(\xrcdi fpiritually under
Mofes, and yet were they alfo put to death.
70] Truth. I deiire Mailer Cotton to fliew me under
Mofes, fuch fpiritual cenfures and punijhments beiide
the cutting off by the civil f word : which if he can-
not do, and that iince the Chrijlian Church antitypes ^^' . .
the Ifraelitijh, and the Chrijlian laws and punifl:>ments J^iiUiij_
the laws and punijhtnents ot Ifrael concerning religion, ments in
I may truely aifirme, that that civil ftate which t^'^^Y '^'fjfj^'h'
not juilly tolerate civil offenders, &c. yet may vaoii of ifrael.
juftly t.o\ev2LX.e fpiritual offetiders, of whofe Delinque}icy
it hath no proper cognizance.
Peace. Laftly, Mafter Cotton urgeth, that rtapnaia
(2 Thejf. 2. [8]) fliould rather betranilated/>r^6'«<:£'then
co?iii}ig.
Truth. Admit it (though many able tranfators in
divers languages rather tranflate it coining) and that
Antichrijl (hall not be confumed by the breath of the
mouth ot the Lord Jefus before his laft coming to
judgement ; yet then Mafter Cotton muft give another
interpretation of this end of the world, and the Angels,
and the y?rc, then is ufually given : however the tares
(hall be bundled up for the everlajling burnings, and
are at prefent under a dreadful fentence and punijh-
1 50 The bloody Tenent yet more bloody.
ment, and therefore (not offending in civil things)
the civil Jl ate may the better tolerate them in mat-
ters of religion and confcience ; and Paul himfelf (if
oppofed by them) might the better wait with patience,
if God peradventure will give them repentance, &c.
Examination of CHAP. XXVII.
I
Peace.
N this Chapter, thofe three particulars by which
the Minijiers of Chriji are commanded to let the
Tares alone, Mafler Cotton evades by calling them fo
tmny Jlippcry eva/ions &c.
Truth. I believe neither the interpretations nor the
intentions of the Author were evafive : for a faithful
witnefs will not lye though a falfe ivitnefs will utter
deceit ; however the fire fliall try. The truth is, the
greater part, and efpecially the former of Maffer
Cottons anfwer in this Chapter, comes not neer the
point of the ijfue, for that is not whether the Saints
may pray or prophecy againfl: idolaters and falfe ivor-
Jlnppers, but whether or no tor I71] their prefent
temporal de/iruBion and extirpation.
Peace. Unto this Mafler Cotton faith. Yes, for the
prefent deJlruBio7i of fome or other Antichrijiian idol-
aters in every age : and he adds, it might as well be
Pra'jer f^jj^ \}n2X a Minijler of Chriji fhould not denounce
"p^refint de- prefent or fpeedy deJlru6lion to any murtherers, whore-
jlruaion of mongers, &c. becaufe though fome of them may fall
tares. under grievous plagues, yet there will never want a
The bloody Tenent yet more bloody. 151
company of fuch evil doers, untill the great harvejl
or end of the world.
Againe, faith he. Though a Minijler denounce not
prefent deJiruBion, yet he cannot let them alone, no
more then the feller of an Oake, that gives many a
Jlroake before the laft, &c.
2. It is not credible (faith he) that fome of the
Angels that poure out their vials upon the Antichrif-
tianjiate, lliall not be Minijler s : And, when the ten
horns (hall burn the City oi Rome, it is not credible,
that they will do it without fome excitement from
the Angels.
Truth. The inftance brought oi murtherers, whore-
mongers &c. is moft improper, becaufe we all agree
that prefent corporal or civil punijlmient is due to )nur-
therers, whoremongers, &c. and other like tranfgreffbrs
againft the civil Jl ate of all Nations and peoples all the
world over, and this in all Ages and Times : but
Mafter Cotton himfelf acknowledgeth, that many
prophecies and periods are fet for the contiyiuance of the
Antichrijlian Jlate, and the idolatry and defolations
thereof, and that thofe periods ihall be accomplifhed
before the judgement day : nor will it appear that
thofe ten Kings that (hall in the fulfilling of this
prophecy burn the whore, fliall do it by way of ordi-
nance and obedience to Gods command, otherwife then
he permitted Nebuchadnezzar and Cyrus, and other
Tyrants ot the world (as the fijhes of the Jea one to
devoure and fwallow up another.) And for that
inftance of the wood-man felling of the Oake, I grant
that the prayers of the faints haften the whores down-
fal, and the opening of thefe prophecies make way
1^2 The bloody Tenent yet more bloody.
for Gods time ; but what is this to a prefent downfal
before the time appointed ?
PajlorsanJ Aeaine, That it is not credible but that fome of
notApoftks^^^^^S''^^ (hould be ruejjhigers of the Go/pel, I anfwer,
and mef- Mailer Cottou knows that the Englijh word niejfengers,
fengers. ^^^ ^^ Greek word Apojlles, are the fame ; but no
fuch me[]mgers Mailer Cotton al- [72] lows of: And
that the word mcjfeiigers in the Apojlles fence fhould
imply Pajiors and Teachers (which Mailer Cotton
now only allows of) I finde not in the Tejlament of
Chrijl JeJ'us. That thofe Angels Ihould be the wit-
nejfes, and the Prophets in Jackcloth, feemes more
credible. ■
And I may well affirme the contrary to Mailer
Cottons credible, that it is incredible that it.ny ferv ant
or mejfenger of the Kiyig of Peace fhould llir up the
civil Magijlrate to cut off thofe by the civil /word,
whofe repentance he is bound to wait for with pa-
tience, bearing in the interim their oppojitions and
gainfayings, 2 Tim. 2. [24. 25.]
Peace. Tis moll true, according to the tejlimony of
Chrijl Jejus (and moll contrary to the tenent s and
praSlice of the Romijh bloody Popes and their follow-
ers) that Chrijls Minijiers are wif domes Maidens ( Prov.
9.[3.]) fent forth in heavenly Beauty and chajlity, with
meek and loving, yet vehement perfwa/ions, to call
in the foolilh of the world to partake of wijdomes
ftirring up'^'^^^ti^^ '• t>ut (dear truth) deliver your minde con-
Ahab to cerning the lall palfage, to wit, Elijahs a^ in llirring
'a'JJius "P ^'^^'^ ^^ ^^^^ ^^^ ^^^ Priejls and prophets of Baal :
This a^ (faith Mailer Cotton) was not figurative, but
moral; for (faith he) Ahab could not be z figure of
I
The bloody Tenent yet more bloody. 153
Chriji, nor Ifrael after their Apojlacie, a type of the
true Church : Befide, blafphemers ought to die by the
law; and Ahab forfeited his own life, becaufe he did
not put Benhadad to death for his blafphemy, i Kings
20. [42.]
Truth. ChriJI Jefus is conlidered two wayes, Chriji
in his perfon, and ChriJI myjiical in his church, repre-
fented by the Governors thereof. Some fay that IJrael^""'^"'''-
was not in Ahabs time excotnmunicated iLnA cut off from '"^ ,1^
Gods light, untill their final carrying out of the land Apoftacy of
of Canaan, 2 Kings 17. [6.] and that Ifrael remained J^''"^"'""-
(though none of Gods in refpeft of her apofacy, yet)
Gods in refped: of covetiant, untill the execution of the
fentence of excommunication or divorce : And there-
fore that Ahab, as King of Ifrael, Gods people (untill
Ifrael ceafed to be Ifrael) was "Sl figure of ChriJI, that
is, Chriji in his prei'ence, in his governors, in his
church, though fain to idolatry under admonition, not
yet caft off.
But (2.) grant the church falfe, and Ahab King of
a falfe [73] church, how will it appear that Elijahs
AB was a moral a£t, and fo prefidential to all Kings
and NatioTis ?
Peace. Becaufe (faith Mafter Cotton) it is moral
equity, that blafphemers, and apojiate idolaters, feduc-
ing others to idolatry, ihould be put to death, Levit.
24. 16. Deut. 13. 5.
Truth. Thofe Scriptures concern a ceremonial land
in a ceret?ionial time, before Chrif ; and in the fame
Lev. 24. the command is equally given for the lampe
in the Tabernacle, and the Jhew-bread as well as for
the idolater.
154 The bloody Tenent yet more bloody.
Peace. But Benhadad (faith Mafter Cotton) was no
Ifraelite, nor was his blafphemy belched out in the
land of Ifrael.
Truth. It is moft true, that blafphemers in Ifrael,
and blafphemers againft Ifrael and the God oi it, were
put to death. It is alfo true in the antitype and fub-
flance fince the coming of Chrijl, that blafphemers in
Ifrael, and blafphemers againft Ifrael (the church of
God) 2.ve. fpiritually to be put to death by the two-
edged fword coming forth of the mouth of Chriji,
Rev. 1. [ i6] and this Gofpel-}p\im(hmcni is much more
dreadful and terrible, then the puniHiment of the
firft blafphemers under Mofes or the prophets.
* Hence Peace. Methinks alfo, if Ahab were now pre/iden-
Priefis tiall, and that which he Ihould have done to Benha^
Monks, dad prefidential, then is there now no fpiritual or
^^'f^'n my/lical Ifrael, no fpiritual Canaan, but the letter,
irave not Ceremony, and figure yet m rorce, and Lbrijt jejus the
been civile myfical and fpiritual King of ifrael is not yet come
"jllX '" t^e flefti.
England, Truth. Yea then not onely a few in a City or
^'^■' !"" „ Kingdome (fuppofe hundreths or thoufands) but mil-
iy Gods //owj of millions of blafphemers, idolaters, feducers,
word, the throughout the whole wide world, ought corporally
{Xt;{ to be put to ^.^//.. _
cajhiered Pcace. Againft this methinks Mafter Cotton ftiould
andcutoff\,Q and I am fure againft this Chrijl lefus was, who
' ■ protelfed in anfwer to the ralh zeal ot his difciples
[Luk. 9. [56.]) That he came not to deftroy mens lives,
but to fave them .- but how relifti you Mafter Cottons
interpretation, of Let them alone (which he fees
pleafeth fome fo well) to wit. Let them alone is no
precept, but permifjion ?
The bloody Tenent yet more bloody. 155
74] Truth. I anfwer, If let them alone were onely
by permijjion in way oi providence. Why is alfo a word
oi prohibition added, to wit, That fuch fhould not be
medled with, for thefe and thefe reafons, whereas
although God permitteth evil doers in fpiritual and
civil Jl ate in the world, yet there lies a word oi ordi-
nance to purge them out. Here is no ordinance for
their plucking up, but for their letting alone, and
that in a merciful refped: of fparing the good wheate,
who might be indangered to be pluckt up by the
roots out of the world, by fuch rafh and furious zeale
o{ plucking up the tares.
Examination of CHAP. XXIX.
Peace.
M After Cotton referring the 28 Chapter to former
agitations, feems to invite us to pafs on to
Chapter 29.
Truth. Let the 28 Chapter recapitulating the
former, and the whole controverjies, be referred to
the confciences of fuch to whom thefe paffages by any
providence of the moft holy wife fliall be prefented,
and let it gracioufly pleafe the Father of lights, to
help all his fons of light, to be truely ftudious of his
truth in the love of it, to caft up all particulars aright
in his fear, by the onely Arithmetick of his own moft
holy and unerring y/j/r/V.
Peace. In this Chapter firft arifeth a quejiion con-
cerning the Apojiles privacy.
1 56 The bloody Tenent yet more bloody.
Truth. Mafter Cotton acknowledgeth them to be
called to a publike Minijlery, let others judge then of
their privacy.
Touching Peace. But they were not fent (faith Mafter Cot-
Apoiles or^'^") ^'^ ^^^ Scribes and Pharifees, and fo confequently
mtjfingers. Were to let them alone.
Truth. I anfwer, Let it be confidered, how he
that grants men are fent to the Jheep, can rightly fay
they have nothing to do with the Wolves and Foxes.
Peace. In this controverfie, Mafter Cotton elfewhere,
will not onely have Jheep fed, but the Wohes driven
from ihtfold, their braines beaten out, Gfc. and that
not onely by the Pajlors or fieapherds fpiritually, but
alfo by the civil Magijirate, and [75] to that end, he
is to be ftirred up by the Shepherds and Minijlers of
Chriji.
Truth. Such exciting and ftirring up of the civil
Magijirate if it were Chrijis will, how can the ApoJ-
tles be excufed, or the Lord 'Jefus himfelf, for not
ftirring up the Civil Magijirate to his duty againft
thefe Scribes and Pharifees, the Wolves and Foxes, as
Mafter Cotton here cals them ?
Peace. Neither the doSlrine, nor their offence at it
(faith Mafter Cotton) was fundamental \ nor had the
Touching civil Magijirate a law eftablilhed about doctrine or
fundamen- oj^gfices of this nature. Befides, Chriji gave his dijciples ■
a charge to be wife as Serpents, and himfelf would not
meddle with the PhariJ'ees, untill the laft yeer of his
Minijlery, left their exaj'peration might have been fome
hinderance to his Minijlery before his hour was come.
Truth. I ftiould defire Mafter Cotton againe to
ponder whether the notorious hypocrijie of the Phari-
The bloody Tenent yet more bloody. 1 57
fees (now brought into a Proverb) and alfo whether
the notorious tranfgreffing (and upon the point abol-
ishing) of the fifth commandment, and fo confequently
of all civil obedience (with the Papijis) under pre-
tence of Gods fervice (although indeed but their own
fuperjlition) be not oi z fundamental guWl, both againft
fpiritual and civil fate.
Peace. I remember Mafter Cotton argued againft
tolleration of the Papijis, becaufe their confcience
excites them againft the civil powers.
Truth. And whither tended thefe principles of the
Pharifees, but to overthrow all Fatnily, yea and (if
they be followed home) all Towne, or City, and King-
^o»/^- Government ?
Peace. Yea, But the Romane Mc.gijlrate (faith he)
had no eftabliftied law about doBrines or offences of
that Nature.
Truth. Mafter Cotton in all this controverfe, pleades
that they ought to have : and though he faith, that
Magijirates may fufpend their duty, untill they be
informed, yet he never faith, that the Minijiers of
Chriji may fufpend their duty of humble information,
and ftirring up them up to fo high a part of their
Duty, as concerns the fouls of their fubjeSts and the
worjhip of God.
76] Peace. I remember, that Gardiner and Boner, &c.
could not make the fire burn to confume the people
oi God, and witneffes of fefus, untill Edwards laws Laws for
were repealed, and Maries bloody laws were efab-f^J^J}/"""^
lijhed; and fo they were forced to fufpend a while j^yi^^.
untill they had conjured up a Parliament to do both
the one and the other, as K}i\€v: Jlaves and drudges, for
158 T^he bloody Tenent yet more bloody.
them :' And tis true, what the Spirit of God in David
pronounceth [PJal. 82.) that under the maske or col-
our of a law (which carries with it the name and
found of reafofi and righteoufyiefs) the ivickednefs of
the world is ertablifhed : And hence the people and
fervants, and Saints of the moft high God, feele the
weight of the violence of the Nimrod perfecutors or
hunters.
But this I wonder at, that Maiter Cotton fubjoyn-
eth, that Chriji Jefus himfelf, and his difciples (under
the notion of not exafperating the Pharifees) Ihould
not reprove the Scribes and Pharifees.
Truth. It cannot fmk with me. That the Spirit of
God in Chriji Jefus himfelf, and his inejfengers, fhould
fo far differ from himfelf in all his former mefengers
and prophets, who fpared not to reprove the higheji
Priejis, Princes, Kings and kingdoms ; nor doth the
practice of the Lord fefus in fo many places of Mat-
thew (before his thunderbolts ihot forth againft them.
Mat. 23.) give any countenance to fo loofe an opinion.
Peace. Mafter Cotton, who argues fo much againft
the permitting of blafphemers to live in the world,
The Pha- ^nay here call to minde, that if ever blafphetny were
^f^^,„ J^uttered againft the Son of God, it was uttered by the
Chriji Pharifees in the 1 2 of Matthew, when they imputed
J^fui- the carting out of the devils to the power of the devil
' Mary was proclaimed Queen, July January, 1555, that Parliament removed
19, 1553, and Gardiner was releafed all obllacles to the punifhment of herefy,
from the Tower and made Chancellor in and January 28, the firll court tor herefy
the following Auguft. In April, 1554, was opened, and Hooper and Rogers
he attempted to carry a Perfecution Bill were tried. Froude, Hiji. of England,
through Parliament, and fucceeded in vi. 32, 53, 314.
the Commons. But it was not till
'The bloody Tenent yet more bloody. 159
in Chriji Jefus, and yet we finde not that Chriji Jefus
flirred up the civil Magijirates to any luch duty of
his to put the blafphemers to death, not the hereticks
the Sadduces, who denied that fundamental, the ref-
urreSlion.
Truth. It is moft true, that the caufe needeth no
fuch weapons, nor fpared he the Pharijees for fear of
their exafperations, but poured forth on their faces
and bojoms the foreft njtals of the heavieft doom and
cenjure that can be fuffered by the children of men,
to wit, an impojjibility ot repentance znd forgivenefs of
fins either in this or the world to come : And for
the prelent, at [77] every turn he concludes them
hypocrites, blind guides, which could not efcape the
judgejfient of Hell.
So that all other fences of thofe words [^Let them
alone\ that is, of not reprooving them, cannot ftand :
nor if it were the duty of the Mitiijlers of Chrifl to
ftir up the civil Magijirate againft fuch hypocritical
and blafphemous Pharifees, could Chrif Jefus himfelf
or his fervants the Apofles be excufed for not com-
plaining to the Rotnatie State againft them ; So leav-
ing the blame upon the confcience of the governors,
if the land were not purged of fuch blafphetners and
fundamental oppofers of the Son of God.
Let me me end [fweet peace) with the bottome of all
fuch perfecutions, Satan rageth againft God and his"^ Magif.
Chriji ; that devil that caft the Saints into prifon, kings', high
Rev. 2. [10] (*what inftrumentsfoever he ufeth) would /""'c/^-f--
caft Chriji himfelf into prifon againe, and to the^/'^^' "
gallows againe, if he came again in perfon into 2iny good kings,
(the moft refined) perfecutingy?^/^ in the world. *"^-
i6o The bloody Tenent yet more bloody.
I
Examination of CHAP. XXX.
Peace.
Doubt not [dear truth) in the firft place, but you
caft an obfervant eye on Mafter Cottons collections
in this Chapter, from Pauls words Ails 25. 11. I
will mention the two firft.
1. That a man may be fuch an offender in matters
of Religion againft the law of God (againft the church)
as well as in civil matters againft Ccejar, as to be
worthy of death.
2. That if a fervant of God ftiould commit any
fuch offence, he would not refufe judgement to the
death, verf. 1 1 .
Truth. Paul one]y faith in the general. If I have
^^^ ^5- committed ought worthy of death, I refufe not to die :
ered. Now therefore as Paul faid, No man (that is, no man
juftly) may deliver me to the fews ; So fay I, no man
from thefe words of Paul (without wronging him
and his Majler the God of Truth) can draw fuch a
conclufton, as if Paul had acknowledged it evil in him
to have preached againft the laws of the Jews or the
tetnple, which the Lord fefus and his fervants after
him, fo abundantly did, [78] although at this time
(in point of fadt) Paul might well fay, he had not
done ought againft the law of the Jews, I mean the
ceremonial law and the Temple, for he had now
obferved the ceremonies of the Law, and the holi-
nefs of the Temple : although for this fome ufe to
blame him, not difcerning that Paul knew there was
a time to honour thofe ceremonies, even after Chrijis
The bloody Tenent yet more bloody. 1 6 1
death, and a time as much to debafe, difhonour, and
abolifh them.
Peace. His third colleBion is, That it is lawful! even
in Ecclejiajlical caujes to appeale to a Pagan Magif-
trate.
Truth. As I utterly renounce fuch a conclujion (any
otherwife then in relpedl: of civil viole?ice offered for
a mans confcience, which violence Ccejar ought to fee
revenged and puni(hed) fo neither will this inftance
of Paul prove it : for in appealing to an higher
"Judge, a man alwayes prefuppofeth (if not skill per- -^^ appeals
fedl, yet) competent skill, and a true power com- "^^^/y^''
mitted from God, to judge in fuch cafes, which Paul matters
for many reafons, both in this Chapter, and elfe-^^^''^
where manifefted, could not fuppol'e in the Romane
Ceejars, or any civil Magijirate.
Peace. Mafter Cotton urgeth, that thefe words
{yerfe 9.) [Thefe Things] imply matters oi Religion
as well as civil things.
Truth. Thofe words [Thefe Things] were not the
words of Paul, but the words of Fejius.
2. Grant them Pauls words, yet if tor thofe things
the Jews feek his life, Paul well appeals to Ccefar
againft them, for Ccefar is bound to proted: the
bodies, goods, or good names of \\\% fubjeBs, either from
falfe accujations in civil things, or perfecution for mat-
ters oi confcience, which is a violence againft the civil
Jlate, of which Ccefar was thtfupreme off.cer.
Peace. His fourth colle£iion is, that civil Magif-
trates may and ought to be acquainted with all mat-
ters of Religion, efpecially capital.
Truth. In twenty five parts of the world oi thirty,
ZI
1 62 The bloody Tenent yet more blooay.
civil Magijlrates cannot poflibly be thus acquainted ;
for the found of Chrijl Jefus is not there to be heard,
as the beft Hijlorians and Cojmographers yeeld.'
Peace. It feemes ftrange, if Chrijl Jefus had
intended any fuch delegation oi fpiritual power to civil
Magijlrates, that he [79] fhould keep the very found
of his name from them.
Fete Mag- Againe, in the other five parts of the world, where
thewoHd ^^s name is founded, how rarely hath he acquainted any
know civil Magijlrate with the faving knowledge of his will?
Chrijl Truth. I add, that fuch rare ones, that lavingly
know Chrijl J ejus and his will, are no judges in fuch
cafes over the confciences of their brethren, or any, by
way of civil judicature, this very inftance of Pauls
appealing to Ccejar hath and (hall further declare
and manifeft.
Peace. But what fhould be the reafon why Mafter
Cotton atfirmeth. That the civil Magijlrate ought to
be able to judge of all capital offences againll Relig-
ion, but not of all quejiions ?
Truth. The truth is, if the civil Magijlrate were a
Surgeon appointed oi Chrijl lefus to judge in caufes
that concern cutting of life and Hinhe, 5cc. he would
beyond all queiHon be able to judge of petty cuts,
Myftical wounds, &c. But Satan that old deceiver, that knew
and cruel ^by Qods pemiilTion) how to cozen Adam, David,
urgery. g^/^^^^^^^^ Peter (the moft perfect, wife, and holiert of
Gods Jervants) is not now to learn how to cheat
Mafter Cotton alfo ; Satan well fees, if Mafter Cotton
■ " The World divided (fay our ableft name of Jefus a Saviour." Hireling Min-
Cofmograpbers^ into thirf^ parts, as vet ijirf, p. 3.
but five of thirty have heard of the fwect
The bloody Tenent yet more bloody. 163
ihould grant it the Magijlrates duty to judge in leffer
quejiions, the hope of Benefices and Livings were gone,
and the trade of Synods would down : And if he
fhould not grant it to be the Magifirates duty to
judge in capitals, the Pope, the Bijhops, and all per-
fecuting priejis, would want the fecular power, the
fervile executioners of their mofl wicked and mod
bloody decrees iiwAfentences.
Peace. In the next place Mafher Cotton feemes to
charge a contradiBion upon the difculfer, for faying,
that civil Magifirates were never appointed by God
defenders of the faith of lejus, and yet every one is
bound to put forth his utmoll: powers in Gods bufinels.
Truth. Love hath charged the difcuifer to fpare
the tearm oi contradiBion in m2.ny pafi'ages of Mafter
Cottons writing, where he hath (to his underiland-
ing) obferved them, to prevent exafperations, &c.
contrarily Mafter Cotton againft the difcuffer, ftraines
the text and Margin to found out contradiBions, con-
tradiSiions, to all pafTengers.
80] But let us examine. And firft, Mafter Co/^o« ^^-"^ "'^^
will not deny, but the fio?i of perdition, the Pope c>^ of the faith
Rome (whofe coming and practice is by the work of
the devil) was the blafphemous author (he and his
Cardinals in Councel together) of that title defender of
the faith fent with great gratitude and folemnity to
Henry the eighth, as a kingly popelike reward, for
penning (or bearing the name of) a blafphemous
writing againft Chrifi lefus in his holy truth pro-
claimed by Luther."^
■ Henry VIII. wrote Affertio feptem therum, which he dedicated to Leo X.,
facramentorum adverfus Martinum Lu- and fent a copy in elegant Ms. to Rome,
164 The bloody Tenent yet more bloody.
Peace. With what eyes and eares fuch blajphemous
and bloody titles are to be lookt upon and heard by
the chafte eyes and ears of Chri/ls Doves, Chrijl lejus
will one day, and fhortly make appear.
Truth. But what cojitradi£lion will be in the later,
to wit, [That every one mufl: do his utmoft in Gods
Toferve bujinefs\ when this former (to wit, to be a defender of
ourmLhl ^^•'^ Faith) is conftantly denied to be any of the buji-
literaiiy Tiejfes of civH ojficers, and the prefervation of the civil
taktn.hor. jj^fg^ which charge and worke by the civil Jl ate can
abufed. Only lawfully (and therefore polfibly) be committed
to them ? For otherwife to take thefe words in a
literal y^«a', without refpedt to the rules znA limits oi
Gods order and rightecnjhejs, what is it but to fire the
world with wild-fire of blind zeale, and to tumble
down all Gods beauteous Jlru^ures and buildings into
a Chaos and confujion of AntichrijUan Babylon ? And
this efpecially by the meanes of fuch who think and
fay, that they cannot ferve God with all their might
except they punifli blafphemers, and light againft
blajphemous nations, and fubdue (not only the holy
land from the Turk, but) even all the world from
their idolatries and blafpheviies, if it lie in their power;
which Jpirit whether it be the Jpirit of the Son of
God, and Prince of peace, or the Jpirit of the world,
the Jpirit of the fon oi perdition, let every mans own
fpirit fearch and judge in the holy fear and prefence
of God.
which is ftill (hown in the Library of propofition finally prevailed, and a bull
the Vatican. The Pope propofed in was ifl'ucd, conferring the title on the
confiftory to give Henry the title of King and his poilerity. Rofcoe, Life of
Defender of the Faith. This gave rife Leo X. ii. 233.
to confiderable debate, but the Pope's
J
I
The bloody Tenent yet more bloody. 1 65
^eace. But further (faith Mafter Cotton) it was
unneceffary, yea folly and prepofterous to have com-
plained to Herod, Vilate, Ccefar, againft the Herejies
of the Vharifees : For if a y>oov Jheep fhould complain
to the Wolves of the Wolves herejies, would not the
whole kennel of Wolves rife up againft him, &c ?
Would it not have difturbed the civil ftate, by put-
ting them into jealou/ies of a [81] new kingdome, and
it was neceflary the Go/pel fhould firft be known and
received, believed and profeffed, before any could be
complained of for Apojlacie from it into herejie.
Truth. Mafter Cotton cannot deny, but that moft
of the Mazillrates of the world (by far) are fuch ^^'''■ft
TT J ri-r . r^ r ■ u r> J ^Jefui hath
as Herod, rtlate, Lesjar were, without God, 2Lno. j.^^^i^ f^^_
enemies to him, yea alfo in that little part of \}[\Qnijhed his
wor/^ which is called Proteliant. Now if they are^''"//'Ti'^
but kennels of Wolves (compared with Chrijls Jheep) iji/atcs.
as Mafter Cotton exprelfeth, I Hrft demand how
poorely hath Chrijl "Jefus in all ages provided for and
furnilhed his people with fuch main pillars of their
fpiritual joyes, light and confidence, as godly and Chrif-
tian Magijirates ?
Peace. It is as cleer as the Sun beams, that if ever
Chrijl yefus had intended fuch an ordinance in and
over his church, he would never have been fo mif-
taken, as to fupply his Jheep in all ages, and in all
parts of the world, with kennels of Wolves in ftead of
godly and Chrijlian Shepherds.
Truth. But fecondly. Grant them to be kennels of
Wolves in Mafter Cottons fence, yet what bar is this
to any from prefenting, and to them from receiving
fuch complaints as are proper to their cognizance, to
1 66 The bloody Tenent yet more bloody.
their duty and calling (were they truely called of God
and Chrijl to fuch a fervice) to wit, to govern in
Jpiritual, Ecclejiajlical or Church caufes ? what though
a Magijlrate be a drunkard, whoremonger, opperjfour,
is it not the duty of the people to complaim to him
of drunkards, thieves, whoremongers, opprejjors ?* whom
if he punifli not, but countenance, &c. yet have fuch
petitioners difcharged their confciences, and left the
guilt upon the right head, who fliould be an head ol
civil righteoujhejs, but is an head of wickednejs and
iniquity.
Peace By this argument of Mafter Cottons, the
poor widow, that fued for right to the unjuft Judge,
that neither feared God, nor regarded man, took a
foolifli and a preiloperous courfe, though commended
by the Lord J ejus, Luk. i8. [.J-J-]
Truth. Indeed (as Mafter Cotton faith) If we look
at the probability of any wholelome fruit from fuch
trees, we cannot expedt grapes from fuch briars, nor
Jigs from fuch thijlles : But looking at the providence
of God, who ruleth and over-ruleth the hearts of
Kings and all Magijirates (as in the cafe of the poor
widow and [82] thoufand others) as alio at what is
their Duty and profej/ion, to wit, to invite cheerfully
their J ubJeSls to bring their complaints to them ; as
alfo what is the duty of the wronged and opprejfed to
wit, to deliver and dilcharge their own J'ouls, I fee
not but it is lafe, feafbnable, and a duty, to cry even
to the unjufl Judge for JuJlice, as that poor woman did.
Peace. Yea, were Cccjar, Herod, Pilate (by virtue
of their places, offices, and duties [Ecclejiajlical Judges,
and ought to have fupprelfed the herejies and blaj-
The bloody Tenent yet more bloody. 167
phemies of the Pharifees ? why fliould it be impoffi-
ble, but they might have removed the Pharifees
offence, as many Kings oi England and France (though
evil themfelves) have ftirred mightily upon com-
plaints of their fubjeBs againft the Popijh Pharifees
of their times, yea the highefl of them the Pope
himfelf? And if Mafter Cottons doftrine be true,
why muft not the Magifrate be fought unto, that a
true Gofpel be received and believed ? Why may not
the civil power be a judge in the firft receiving of the
Gofpel, as afterward for xhe. preferving and rejioring of it?
Truth. Such is the brightnefs of the Gofpel of Chrif
lefus, and the dread and the power of the two-edged
fword coming out of his fnouth, fubduing and flaying
the highefl: oppojites and adverfaries, that it will prove
to be unnecelfary, foolifli and prepofterous to run to any
other fword or cenfures, then thofe alone of Chrif s,
fo mighty, and fo powerful, were they rightly adminif-
red, as the PopiJl:i and Proteftant world pretendeth.
Peace. Laftly, Mafter Cotton profeffeth he knows
not how Magiftrates can know the Son, and kifs him,
and acknowledge his kingdome, and fubmit their
crowns to it, love his truth, be nurftng Fathers and
Mothers to his church, and yet not be defenders of it.
Truth. If kings muft fubmit their crowns to this
kingdome of Chrif, muft it not undeniablly follow,
that the kingdom of Chrif lefus is far greater and
higher then their thrones and crowns ? (for none will
fubmit to the leffer, weaker &c.) And if fo, what
weaknefs is it yet to expedt, that the inferiour power Defensor
and authority, to wit, civil and earthly, muft defend "/"'-^^
the higheft and moft glorious crown and throne oi^"" '
1 68 The bloody Tenent yet more bloody.
Chrijl It'/ us ? Like as if a poor Indian Canoiv (hould
fubmit it felf to iome Royal N'avy, and yet murt be
83] this Navies defender; or a few naked Atnericans
fubmit to fome Army or kingdome, and yet thefe poor
naked ones muft bear (and that ferioufly without
lejling) the title of their defenders.
Truth. Marter Cotton and thofe of his bloody
judgement are not contented that the civil powers
defend the bodies and goods of the Saints from oppref-
Jors, from perfecutors, dec. that love and affe^ion by
all gracious means be expreft more to the Saints then
to other people oi their dominions, that all true Chrif-
tian meanes be ufed tor the fpreading ot the name
and truth of the Lord lejus ; I fay, this ferves not the
turn, and gives not content, except alfo the Magif-
trate defend by civil fword, the purity of the do&rine,
and the ordinances of Chrijl lej'us in his church, in
punijhing and Jupprejjing the contrary by arme of
jiejh, whether within or without the church.
Peace. In this laft refped: I muft fpeak an high
J io/J, iut 2.nd bold word, to wit. That the pooreft youth or
a;orJ. maid, who hath more knowledge and grace of Chrijl
then a king or Emperour hath (as well fometimes it
hath and may come to pafs) may be a greater con-
tender for the truth, and a great dejhider ot thejaith
of lejus, then the king or Emperor, and fo confe-
quently then all the kings of the whole world.
Truth. Paul was fet for the defence of the Go/pel
and confequently every believer in lejus (according
to his meafure o^ grace received) and therefore, your
word is not more bold then true. For Jpiritual
defences are moft proper to a fpiritual eftate, and fo
accordingly moft potent, prevalent, and mighty.
The bloody Tenent yet more bloody. 169
Examination of CHAP. XXXI.
Peace.
HEre firft Mafter Cotton will not own it, that the
title of ludges oi Jpiritual caufes be given to
Civil Magijlrate.
Truth. The P(2r//tfOT^«/of Ew^Azwrf'eftabliflied King
Henry the eighth fupreanie head and Governor over
the church of Etigland, and what is this but fupreme
ludge in all Ecclejiajiical caufes ? What though the
tearme judge be ftumbled at by fome, [84] and the
tearm head will not down with others ? yet take but
what Mafter Cotton grants : And (as the devil him- ^^^ "'''^
felf, lay hid under Samuels mantle,' fo) under Mafter f^^J^^^^
Cottons tearm oi fathers, inothers, Jhepherds (that \%,offuprem-
fpiritual fathers, f?iothers, Jhepherds) muft of neceffity"'^' ^"^^
be concluded an headfoip, and power, and office of
judging, when this child doth a mifs, when \\\^k Jheep
go aftray, who are fchifmaticks, who hereticks, who
fieep, who Wolves, that the yZ'f^/' may be corrected
and reduced, and the Wolves braines knockt out.
Veace. They may judge (faith Mafter Cotton) but
(not with a church) but politick power, and for want
of which, and for giving their kingdome to the Beajl
[Revel. 17. 12, 13.) God (faith he) opened a way for
the Turkes to break in and deftroy the third part of
Chrijlendome, Rev. 9. 14. to 21.
Truth. Let it be under what cloake, or colour, or
notion foever, let it he politick (indeed) 2.nA.Jubtle, or
' This affumes the apparition of an cometh up : and he is covered with a
evil Ipirit under the form ot Samuel in mantle. And Saul perceived that it was
Saul's interview with the witch of Samuel." i Samuel, xxviii. 14.
Endor. " And Ihe faid, An old man
22
lyo The bloody Tenent yet more bloody.
plaine and iimple, yet it feemes it is true, that he
nws'ii judge, which will not be owned m plaine tearmes,
but as a ^roteBor, a Father or a Shepheard.
Secondly, Thofe Scriptures quoted do not lay a
guilt upon the ten horns or kings for fufFering the
beaji in their dotiiinions, but tor giving their power
and authority unto him.
Thirdly, the civil peace was not dillolved but pre-
ferved for many hundred yeers before the Turkes
rofe, to punilh either the Eajiern or Wejlern part of
Antichrijlian Chrijlendome : So that a falfe religion
Ti>f p/agu( ^(jlY^ not immediately and inftantly di/folve the civil
Turkes peace, but kingdomes iixxdjiates pro felling falfe religions
upon the may flourirti. Tis true, God in his deep councels and
Antuhrif. fifji^^ brings judgements, eternal and temporal, upon
falfe worrtiipping /iates, efpecially where the truth of
Chrijl is prefetited 2,x\A perfecuted; Yet divers ages of
temporal profperity to the Antichrijlian kingdom, prove
that common AJJumption and maxime falfe, to wit,
that the church and Commoniveale are like Hipocrates
twins, weep and laugh, flourifli and fade, live and
die together."
Veace. I cannot reach the bottome of this next
paifage of Mafter Cotton, viz. that Magi/lrates may
be fubjedt to the church and lick the dult of htr feet,
and yet be fupreme governors of the [85] church alfo :
In fpiritual matters (faith he) and in a right admin-
ijlration of them, he is fubjedl ; but in civil things,
I «r Wee mav trv the waight of that are borne together, grow up togetner,
commonly received and not queftioned laugh together, weepe together, ficken
opinion, viz. That the civill jlate and the and die together." Bloud^ Tenent, Pub.
fpirituall, the Church and Commonweale, Narr. Club, iii. 333. After fome fearch
they are like Hippocrates twinnes, they we have failed to verify this reference.
The bloody Tenent yet more bloody. 1 7 1
and in the corrupt adminiftration of f^«rf/»- affaires Vi^ ^'^'^
(fo far corrupt as tendeth to the difturbance of civil ^^''^Ug^^^
peace) there the Magijirates (faith he) zre fupreamor over the
srovernors. even over the churches in their own dominiofisJl'.''"'!
Truth. Who fees not here, but by this Doctrine 5/ c*r//?.
Magijlrates muft judge, vi'hen the church is rightly
adminiftred, and when it is corruptly adminiftred :
And that whatever the Minijlers of the church, or
the whole church judge, that is nothing, for the
Magijlrate if he hefupream governor, he mu^ judge?
and what is this but even in the very fame refpedl, I
fay in one and the fame refpeft, to make them high
and low, up and down, mountaines and vallies } fu-
prea77i governors, and fo above the church, anon agen
to lick the dufl: of \h& feet of the church; which
Mafter Cotton will as foon make good, as bring the
Rajl and the Weft together.
Belides (as elfewhere I obferved) what if the people
will have no kings, governors &c. nay no Parliament,
nor general courts, but leave vaft interregnums or
Ruptures of government, yea conclude upon fre-
quent changes (as all nations of the world have had
great changes this way) fhall the churches of Chriji
yefus be without an head, a governor, defender, pro-
testor ? What a llavery doth this bloody doBrine bring
the faire Spoufe of Chriji into ?
Peace. In the paffage concerning Saul, Mafter Cot-
ton obferveth, that Saul was not taken away for exer-
ciling civil power againft fpiritual wickednefs in the
cafe of witches.
Truth. Saul was king of Ifrael, the church of God,
and a typical king, the anointed or Chriji of God;
172 The bloody Tenent yet more bloody.
Whether apj Maftcf CottoH himfclf will fubfcribe to the con-
of"chrijl.' felTion of Nathaniel to Chrijl lefus. Thou art the
kitig of IJrael, which he was and is in his own moft
holy perfon, as alfo in his Minijiers and governors
during his abfence. It was now Sauls duty to put
literal witches to death in his Chrijlian Ifrael, his
church and Congregation.
It is true, Saul forfaking the God oi IJrael, periflied
for other wickednefs, and among other his fins, for
perfecuting or hunting righteous David, and therein
?)aul is a type and warning to all [86J the apojtates
and perfecuting Sauls of the earth, that dejperation
and defperate felf-deftrudtion attend them.
Peace. But whither tends this lalt palfage con-
cerning David} We read not (faith Mailer Cotton)
that he did exercife zny fpiritual power as a King,
but as a prophet. Will he commend Sauls kingly
a(5ling in Jpiritual things, asjuil ; and (hall not David
(whofe name and throne were moft eminently figura-
tive of Chrijl yefus) be found a king in IJrael, the
houfe and church of God?
Truth. The patern of David, Solomon, and the
good kings oi Ifrael and Judah, is the common and
great argunient of all that plead for MagiJirates power
The kings [n Jpiritual ci{es : And indeed, what power was that
an/juJah^^^JP'^'^'^^^' which he exercifed in bringing up the
tyf"- Arke, exprelly faid to be done by king David} 2
Sam. 6. [ I 2.] What power was that but kingly, put
forth in ordering and difpofing the Jervices oi the
Priejls and Levites, and Jingers, i Chron. 16 [4-6 ?]
Peace. Mafter Cotton not ignorant ot this, it may
be was not pleafed with that pajfage, viz. [That God
The bloody Tenent yet more bloody. 173
will take away fuch Jiayes, upon whom Gods people
reft in his wrath, that king David, that is, Chriji J ejus
the Antitype, in his own fpiritiia I power in the hands
of his Saints, may fpiritually, and for ever be ad-
vanced.]
Truth. This power the General Councels, the Popes,
the Prelates, the kings of the earth, the civil courts
and Magijirates, lay claime unto, and moft of them
with bloody hands, yea and Gods fervants have too
long leaned unto, and longed after, fuch an arme of
Jlejh, which proves (moft commonly) but Sauls arme,
an opprelling and perfecuting, and a (t\i-killing and
deftroying power at the laft.
Examination of CHAP. XXXII.
Peace.
THis Chapter containes, a twofold denyal : Firft
(faith Mafter Cotton) we hold it not lawful for
a Chrijlian Magijlrate [87] to compell by civil fword,
either Pharifee, or Pagan, or few, to profefs his
religion.
Truth. He that is deceived himfelf with a bad
commodity, puts it off" as good to others : Mafter Cotton
believes, and would make others believe, that it is
no compulfwn, to make laws with penalties for all to
come to church, and to publike worjhip ; which was
ever in our father dayes, held a fufficient trial oi their
religion, and of confenting to or dijjenting from the
religion oi the times. Hence by fome is that of Lw/^. 14.
[23.] alledged, Compel them to come in, fufficiently
1 74 T^he bloody Tenent yet more bloody.
fulfilled, if they be fo far compelled, as to be con-
formable to come to church, though it be under the
pretence and mask of comming only to hear the
word, whereby they may be converted.
But it is needlefs to ftand guejjing and guej/ing at
the weight, when the Jcales are at hand, the holy
word of God, by which we all profefs to have our
weight, or to be found too light.
Peace. Mafter Cotton therefore (Secondly) denies
that a blind Pharijee may be a good fubjedl, and as
peaceable and profitable to the civil jl ate as any, iince
they deftroyed the civil Jiate by deftroying Chrijl.
Truth. When we fpeak of civil Jtate, and their
adminijlrations, it is moft improper and fallacious to
wind or weave in the confideration of their true or
falfe religions.
It is true, idolatry brings judgement in Gods time
(and fo do other lins, tor we read not of idolatry in
Sodom s punijhnient, Ezek. i6.[49. 5o.])notwithftanding
there is a prelent civil Jlate of men combined to live
together there in a commonweale, which Gods people
are commanded to pray for ['Jerm. 29. [7.]) whatever
be the religion there publikly protelled. Befide, the
Pharifees dertroying Chrijl, were guilty of blood and
perfecution, which is more then idolatry, &c. and
cries to heaven for vengeance.
Peace. It cannot therefore with any (hew oi charity
be denyed, but that divers priejls oi Babel, might be
civil and peaceable, notwithltanding their religion and
conj'cience.
Truth. Yea it is known by experience, that many
thoufands of Mahumetan, Popijh and Pagan Priejls
The bloody Tenent yet more bloody. 175
are in their perfons, both of as civil and courteous
and peaceable a nature, as any of the fuhjeSls in the
ftate they Hve in.
88] The truth is, that herein all the priejis in the
worlds Mahumetan, PopiJJ}, Pagan and ProteJiant,2s&'^^^ P'''''ft^
the greateft peace-breakers in the world, as they (fear-^^^/^ ^^^^_
ing their own caufe) never reft ftirring up Princes tions the
and people againft any (whether Gods or the devils ^''^"'^■l^
injlruments) that Ihall oppofe their own religion and ireaiers.
confcience, that is in plaine Englijh, their profits, hon-
ours and bellies.
Examination of CHAP. XXXIII.
Peace.
THe entrance of this Chapter [dear truth) looks
in mine eye like one of the bloody fathers of
the inquifition, and breaths (like Paul in his mad zeal
z.ndi frenzy) fiaughters againft the Son of God himfelf,
though under the name or brand of a feducer, as all
perfecutors have ever done : For (faith Mafter Cotton)
he that corrupteth a foul with a corrupt religioti, lay- Touching
eth 2, fpreading leaven which corrupteth a ftate, as Mi- '^'fi'^"-
chals idolatry corrupted Laijh, "Judg. [18.] 1 9. and that
Apofiacy was the captivity of the land ; and the wor-
ftiipping of images brought the plague of the Turkes,
and therefore it is lex talionis, that calleth for not
on\y foul iox foul, but life for life.
1 76 The bloody Tenent yet more bloody.
Truth. Thy tender braine and heart cannot let Hie
an arrow rtiarpe enough to pierce the bowels of luch
a Bloody Tenent.
Peace. The flaming ;V^/ott//V of that moft holy and
righteous "Judge, who is a con fuming fire, will not ever
hear fuch Tenents, and behold fuch pradlices in lilence.
Truth. Sweet peace, long and long may the
Almond-tree Hourilh on Marter Cottons head in the
armes of true Chrijlianity and true Chrijlian honour,
And let '^ew-Englafids Colonies tlourilh alfo (if Chrill
fo pleafe) untill he come againe the fecond time :
But that he who is love it felf, would pleafe to tell
Mailer Cotton and the Colonies, and the world, the
untruenefs, uncharitablenefs, unmercifulnefs, and
unpeaceablenefs of fuch conclujions : For is not this
the plaine Englijh and the bottome, to wit, If the
Jpirit ot Chriji Jefus in any ot his Jervants, Jons or
daughters, [89] witnelling againll: ihe abominations or
ftinks of Antichriji, fliall perfwade one foul, man or
woman, to fear God, to come out oi Babcll, &c. to
retufe to bow down to, and to come out from com-
munion with 7i Jlate-golden-image, and not to touch
what it is perfwaded is an unclean thing.
That man or woman who was the Lambs and the
Spirits injiruments thus to inlighten and perfwade one
Offiduc foul, he hath (faith this tenent) laid a leaven, which
corrupteth the fate, that is, the land, town, city, king-
dome, or Empire of the world; that leaven Ihall bring
the captivity, ruine and deilrudiion ot the fate, and
therefore Lex Talionis, not only foul for Joul in the
next, but life for life alfo in this prefent world.
Peace. All thy witnejfes (dear truth) in all ages
The bloody Tenent yet more bloody. 177
have borne the brand and black mark oifeducers, and
ftill (hall, even Chrifi Jefus himfelf, to the laft of
his holy army and followers again ft his enemies.
Truth. How famous, or rather abominably infam-
ous hath been the praftice of all perfecutors this way ?
I fhall pick out one inftance, a very ftinking weed
out of Babels defart (to let pais all the bloody, bulls
and their roarings and threatning of Councels, Popes
and Emperors, kings, Bijljops, Comftiijfaries &c. again ft
the Waldenjians, Wicklevians, the HuJ/ites, Hugonites,
Lutherans, Cahinijis, &c.) their infedlions and feduc-
ings. To let pafs former and latter perfecutions in
our own Englijh Nation, which hath been (as France,
Spaine, Italy, Low-countries, &c. alfo) a Jlaughter-
houfe of Chrijls lambs ; one inftance more pertinent
then many, we have (in the raigne of that wife and
mighty prince Henry the eighth) of bloody Long-
land, Lincolnes Bijhop, afting to the life Malter Cot-
tons Tenent againft feducers throughout his Diocefs.
What oaths did he exad: ? what articles did he invent, ^'P"?
to find out the meetings the conventicles, the confer- jubtle
ences, of any poor I'ervants of God, men and women, Oaths of
day or night ; whether the father read to the child, ""I'^'fi^""'-
or the childe to the father, the husband to the wife,
or the wife to the husband'^ Yea, whether they fpake
any thing (though never fo little) out of any line of
holy Scriptures, or any of Wickliffes books, or any
good Englijh writings : By which abhorred practices,
the. fathers (caught in this bloody Bifluops oath, vehe-
mently forced upon all fufpedted) [90] the. fathers, I
fay were forced to accufe and betray their children,
the children their fathers, husbands their wives, wives
23
4
178 The bloody Tenent yet more bloody.
their husbands, for fear of horrible death on the one
iide, or eHe of running upon the rocks of Perjury on
the other iide."
"^eace. Hold [dear truth) and flop ; my Jpirit is
wounded with fuch relations.
Truth. O how were the Saints, and Chrijl Jefus
in them, wounded with fuch tenents and praBices !
Peace. Mafter Cotton will falve this up (with what
he elfewhere faith) thus: honglands, and the Papijls
religion, and the religion of Englatid, was then falfe in
that kings time.
Truth. What then ? No pious and fober man can
hold all men devoid ot confciejice to God, except him-
felf. In all religions, fe£ls, and conjciences, the fons
of men are more or lefs zealous and precife, though
it be in falfliood.
2. But let it be granted, that the religion perfecu-
ted is falfe, and that a talfe religion like leaven, will
fpread, as did this idolatry of Michal, Jeroboam, and
others ; and grant that this idolatry will bring judge-
tnents from heaven in the end, yet I delire Mailer
Cotton, or any knowing man, to anfwer to thefe two
quejiions.
I. Where finde we, lince the comming of Chri/i
yej'us, a land like Canaan, a Jlate-religion, a City, or
Town-religion, wherein the Toivnes, or Cities, or king-
domes apojlacie may be feared (as Maffer Cotton here
' John Longland ( 1473-1 547 )\vascon- were fubjefted to the inquifitions de-
teflor of Henry VIII., and became Bifh- fcribed in the text. There is no doubt
op ot Lincoln in 1520. Fox gives a that this account given by Fox was Wil-
table from the regifters of the diocefe of liams's authority for the above Hate-
Lincoln, with the procefs of trial in the ments. ^iis and Monuments, ii. 23-40.
cafe of a large number of perfons, who
The bloody Tenent yet more bloody. i 79
writes of Laijh) and confequently the Townes or
Cities captivity for that lin ?
2. Where read we of the deftrudlion of a land for
idolatry, or images, without a ripenefs in other lins,
and efpecially of violence and oppreffion (of which
perjeciition is the greateft ?) And therefore to follow Caufei of
Malfer Cottons inftance of the Turks, befide idolatry ^^ ^\'J_"
(which faith Mafter Cotton brought the plague of them//.
Turks, Rev. 9. [14-2 1 .) read we not alfo in that Scrip-
ture, and in all hijiories, of their deteftable and won-
derful whoredomes, witchcrafts, thefts, /laughters, and
tnurthers, amongft which this bloody Tenent oi per-
Jecution was ever in moll high efteem ? &c.
Peace. Indeed Babel hath been tilled with blood
of all forts, Revelations the 18. [24] but in efpecial man-
ner hath the whore [91 J been drunk with the blood
of the Saints, and witjiejfes oi "Jejus, Revel. 17. [6.]
Truth. Hence then not idolatry onely, but that
bloody doSirine oi perfecution (the great y^r^-z^r^^W and
incendiary of all Nations and Commonweals) brought
in the bloody Turkes to revenge Gods truth and wit-
nejfes llaine by the idolatrous and bloody Antichrif-
tians.
Peace. I ibmething queflion, that it can be proved,
that the moft righteous Judge of the whole world
ever deftroyed Jlate or nation for idolatry, but where
this bloody doBrine oi perfecution was joyned with it,
that is, until he had gracioully fent witnejfts againft
fuch idolatries, and till fuch witnejfes were defpifed
and perfecuted, and therefore here comes in feafon-
ably the fad exprobation of the Lord Jefus, againft
yerufaletn, threatning the ruine and defolation of it.
1 80 The bloody Tenent yet more bloody.
Oh lerufalem, lerufalem, which killeft the Prophets ;
and ftoneft them which were fent unto thee, ^c !
Truth. I add laftly, Let it be granted that a foul
is corrupted with a tah'e religion, and that that fahe
Religiofi, hke a leaven, in time hath corrupted the
Jlate;
Yet firft, that Jlate or land is none elfe but a part
of the 'World, and if lb (lince every part more or lefs
All nations \y^ degree follows the nature of the whole) it is but
q;j.ujns natural, and fo lieth as the whole world doth in ivick-
i^c. are ednefs ; and fo, as a rtate or part of the world, cannot
P"''' "J '^'"but alter from one falfe way or path to another (upon
this fuppolition (as before) that no whole Jlate, king-
dome. City, or Town is Chrijlian in the new Tejlament.
Secondly, Grant this Hate to be fo corrupted or
altered from one corrupt religion to another, yet that
Jlate may many ages enjoy civil peace and worldly
profperity, as all htjiories and experience teftifies.
Thirdly, That idolatry may be rooted out, and
Change of another idolatrous religion of the conqueror (as in the
Religions. Rotnane and other conquejls) brought : in or the relig-
ion may be changed fomething to the better, by the
coming of new Princes to the crown, as we lee in
Henry the eighth, King Edward, and Queen Eliza-
beth, in our own Nation, and of late times.
Laftly, hjoul or Jouls thus leavened, may be reduced
92] by repentance (as often it pleafeth God fo to work,
why then Ihould there (as Mafter Cotton intimates)
fuch a peremptory bloody fentence be thundred out
as life for life, &c.
Peace. But, faith Malfer Cotton, fdlje prophets, in
the old Tejlament, were to die, but for attempting ;
The bloody Tenent yet more bloody. 1 8 1
and the realbn was not from any typical holinejs of
the land, but from the dangerous wickednefs of the
attempting to thruft away a foul from God, which is
a greater injury, then to deprive a man of bodily life.
Truth. The reafon to me appears plainly typical,
with refpeft to that holy nation, and the feducers,
feeking to turn the foul away from the Lord their
God, who had brought them forth from the land oi^^^^ ft""
Egypt, by {vich. Jigyies, tniracles &cc. Let Mafter Cot-^^p^^n^u^
ton now produce any fuch nation in the whole world,
whom God in the New Tejlament hath literally and
miraculoully brought forth of Egypt, or from one
lafid into another, to the truth and purity of his wor-
Jhip, &c. then far be it, but I iLould acknowledge
that \.h.Q feducer is lit to be put to death. But draw
away the curtaine of the Jhadow, and let the J'ubjlance The pun-
appear, not a whole Nation, City, &c. but the Chrif-'-^^^'"''"^
tian church brought by fpiritual Jignes and wonders forer then
trom the Egypt of this world in all nations ot the'^^ P^^'fi-
world, where the GoJ pel comes. Juftly therefore he ^"l'!,"
that feduceth a foul from his God in Chrifi, and fo
endangereth to leaven that only true Chrijlian Jlate
or kingdome the church of Chrijl, he ought to die
(upon his obftinacy) without mercy, as well under
Chriji, as under Mofes. Yea, he is worthy of a forer
punijhment (as faith the Spirit of God^ who trampleth
under feet the blood of Chrijl : fuch a deceiver or
feducer (except he repent) is to be cut from the pre-
fence of the Lord, and to lofe an eternal life: He
that is cut off from material Ifrael, might yet repent
and live eternally, but he that is cut off from ?}iyjlical
Ifrael under the Go/pel, that is, for obflinacy in fin
1 8 2 The bloody Tenent yet more bloody.
(the proper hereticke) he is cut ofF to all eternity ;
which punilhment as it is infinitely tranfcendent and
more dreadful in the nature and kind oi it, lb an-
fwereth it fully and infinitely that claufe of Mafter
Cotton, to wit, To thruft a foul from God is a greater
injury then to deprive a man of his bodily life.
Peace. Now whereas the difculfer added, That
dead men cannot [93] die, nor be infedted with falfe
doSlrine, and fuch is the iiitate of all men, all nations,
all the ivorld over, until the life oiChriJl Jefus quicken
them ; Malter Cotton replies,
" Firft, Dead men may be made worfe, and more
" the children of hell then before, Mat. 23. [15.] and
" therefore fuch as fo corrupt them, are worthy in a
" way of due proceeding of a twofold death.
" Secondly, Such as profefs the truth of the doc-
" trine and worfhip of Chriji, they live a kind of
" fpiritual life, though not fuch as accompany y^/A'^-
" tion, elfe how are talfe teachers, and fuch as are led
" by them, faid to be twice dead, pluckt up by the
" roots, yud. I 2.
Truth. Dead men may be made worle, that is,
more to rot and ftink ; yet this is no taking away ot
any life. And therefore there is no proportionable
reafon, why the feducers ihould fuffer a temporal death,
having neither taken iLW,\y J'piritual nor natural life ;
Offeduc- only thus he may be juftly liable to "2^ fpiritual death,
*"^' for endeavouring to hinder a fpiritual life, by
furthering any in their natural ffate of fpiritual
death.
2. For that place of lude, Mafter Cotton knows
that Beza propounds two fenfes.
The bloody Tenent yet fnore bloody. 1 8 3
Firft, Twice dead, that is a certaine number for ^^'"' ,
meant by
an uncertaine. _ _ twice deaJ.
Secondly, This fence urged by Mafter Cotton, which
if it be to be admitted, yet is it but in appearance, as
his life which in hypocrijie he profelfed, was but in
(liew and appearance, he being never raifed up from
the Jpiritual death to -^fpiritual life, and therefore
really never fuffered the lofs o{ 2.fpiritual life, which
he never had : And yet as in typical Ifrael, it flood
with Gods jiijlice to take away the life oi th.efeducer,
which feduced an Ifraelite from the God of Ifrael, or
but attempted to do it : fo ftands it with the holy
jujlice of God, to cut him off eternally, who but at-
tempteth to take away or hinders the fpiritual and
eternal life of any.
'^eace. Mafter Cotton in the next place prefumes
on advantage that the difcuffer fhould fay, that none
are infefted with natural plagues ox fpiritual, but fuch
[as] are thereto appointed, &c.
94] Truth. It is plaine that the difcuffer alleadged
not that, to diminifh or leffen fin (let it have its due
aggravation) but as was faid before in cafe of the not
final deceiving of the ele^, fo was it here fpoken not
to derogate from Gods meanes and remedies againft
natural or fpiritual infeBion, but to abate the need-
lefs feares of men, who are apt to cry out. Except
the civil fword be drawn (and fo therewith the world
fet together by the eares) the world cannot be pre-
ferved from infeBion.
Peace. Whereas the difcuffer had affirmed, that
Chriji Jefus had not left his people deftitute oi fpirit-
ual means againft fpiritual infeSiions ; This is true
184 The bloody Tenent yet more blooay.
(faith Mafter Cotton) but it falleth out fometimes,
that when the church hath cart out an heretick, yet
he may deftroy the faith of many, as did Hymeneus
and Philetus (2 Tim. 2. 17.) and if the Magijirates
fword do here ruft, &c. fuch leaven may leaven the
whole country &c. as Arrianifme leavened the ivorld
by Conjiantines indulgence.'
Againe, faith he, it may be the heretick was never
a member of the church ; how then lliall the church
do?
Truth. Who can marvel at this, that the dunghill
of this world, worldly men under the power of Satan,
unto whom the obrtinate perfon the heretick is caff,
I fay, that they, many of them, receive worldly doc-
trine, which the church as filth caffs out? &c.
2. As Paul (zit\\ concerning tht Jalvation oi Gods
children: Let the world perilb, vet the foundation
of God remaineth fure, he knows who are his, and
how to provide meanes to fave them, though the
Ofinfee- world ffill ad: it felf, wallowing and tumbling (like
Swine) in one puddle of wickednefs after another.
3. Maffer Cotton (hould read a little further in the
fame Scripture quoted by him, where he finds not a
tittle of Pauls directing Timothy to ftir up th.Q Jecular
' Conftantine, at tirll indifferent, after would have been due to an innocent and
the Council of Nice, banifhed Arius, oppreffed man. The Emperor fccmcd
"But," favs Gibbon, "as if the condudl impatient to repair his injullicc, bv iflu-
of the Emperor had been guided by paf- ing an abfolute command that he {hould
fion inilead of principle, three years from be iblemnly admitted to the communion
the council of Nice were fcarcelyelapled, in the cathedral of Conllantinople. C)n
before he difcovered fome I'ymptoms of the lame day, which had been fixed for
mercy, and even of indulgence, towards the triumph of Arius, he expired."
the profcribed left. The exiles were Gibbon, Decline and Fall, 317; Nean-
recalled. Arius himfelf was treated by der. Church Hiftory, ii. 387 ; Stanley,
the whole court with the refpeft which Eaflern Church, 311.
'The bloody Tenent yet more bloody. 185
power (as the Pope fpeakes) to cut off Hymeneus and
Philetus, to prevent infeBion ; but tels him, that the
fervants of God muft not ftrive, but rnuft quiet them-
felves with patience, waiting it peradventure God will
pleafe to give repentance.
Peace. Methinks this Anfwer may alfo fully fatisfie
his fecond Juppq/ition, to wit, if that the heretick was
never of the church.
95] Truth. Yea what hath the church to do (that is,
judicially) with him that is without? and what hath
the civil Jiate to judge him for who in civil matters
hath not tranfgrell: ? In vaine therefore doth Mafter
Cotton fuggeft a perfecuting or hunting after the fouls
or lives of fuch, as being caft out of the church, keep
private conventicles &c.
Peace. How grievous is this language of Mafter
Cotton, as if he had been nourifhed in the chappels
and cloijlers of perfecuting prelates, and priejls, the
Scribes and Pharifees ? As if he never had heard of
fefus Chrijl in truth and meeknefs : For furely (as
the difcuffer obferved) Chrif Jefus never appointed
the civil fword an Antidote or remedy in fuch a cafe,
notwithftanding Mafter Cotton replies that the civil
fword was appointed a remedy in this cafe, by Mofes,
not Chrif, Deut. 13.
Truth. Mofes in the old Tef anient was Chrif s fer-
vant, yet Mofes being but a fervant, difpenfed his
power by carnal rites and ceremonies, laws, rewards
and punifhtnents in that holy nation, and that one land
of Canaan : But when the Lord Jefus the Son and
Lord himfelf was come, to bring the truth, and life,
^ndfubfance of all thofe Jhadowes, to break down the
24
I 86 The bloody Tenent yet more bloody.
partition-'wall between ^Jew and Gentile, and to eftab-
lilh the ChrijUan worjhip and kingdome in all Nations
of the world, Mafter Cotton will never prove from any
of the hooks and injlitutions of the New Tcjiament,
that unto X.\\o(t fpiritual retncdies appointed by Chriji
"Jefus again ft y/>/r/V«^/ maladies, he added the help of
the car nail J word.
Peace. But Chrift (faith Mafter Cotton) never abro-
gated the carnal Jhcord'in the new, which heappointed
in the old Tejtametit, and the reafon of the law, to
wit, an offence of thrulHng away from the Lord, is
perpetual.
Truth. If it appear (as evidently it doth) that this
king {Jefus the King of Ifrael, wears his fword (the
Antitype of the Kitigs of Ifrael their Jwords) in his
r^f/e^'or,/ mouth, being a ftiarpe two-edged fword, then the
lf//e'/a anfwer is as clear as the Smw, that fcatters the clouds
type of and darknefs of the night.
Chrip Befides, Mafter Cotton needs not flie to the Popes
fword. argument tor cbildrens bapttjme, to wit, to lay that
Chrif never abrogated Pieut. 13. therefore, ^c. For
Mafter Cotton knows the profefjion [96] of the Lord
Jefus, lohn 18. [36] that his/6/V/^^/owt'wasnot earththly,
and theretore his fword cannot be earthly; Mafter
Cotton knows that ChriJI lefus commanded a fword
to be put up when it was drawn in the caufe of ChriJI,
and addeth a dreadful threatning, that all that take
the fword (that is the carnal fword for his caufe)
ftiall perifli by it.
Peace. And for the perpetuity of the reafon of the
law, you formerly fully latished, that even in the
dayes of grace, for him that fliall thruft away an
The bloody Tenent yet }?2ore bloody. 1 87
Ifraelite from his God, there is upon his objlinacy a
greater punifhment beyond all imagination (to wit,
a fpiritual cutting off from the land of Canaan) then
under Mojes, which was but from the temporall, the
type iLnAjhadow.
But Mafter Cotton proceedeth, alleadging, that the
Minijier of God muft have in a readinefs to execute
vengeance on him that doth evil; and evil it is (faith
he) to thnijl away Gods people from him.
Truth. Every lawful Magijlrate, whether fucceed-
ing or eledled, is not only the Minijier of God, but ^''g'f-
the Minijier or fervant of the people alfo (what peo- ^^^ receive
pie or nation foever they be all the world over) and/rom the
that Minijier or Magijlrate goes beyond his cofnmiJ-ff9^.^ ".
Jion, who intermeddles with that which cannot be'^^j^^r.
given him in cotnmij/ion from the people, unlefs Maf-
ter Cotton can prove that all the people and inhabi-
tants of all nations in the world have. Jpiritual power,
Chrijis power, naturally, fundamentally and originally
refiding in them (as they are people and inhabitants
of this world) to rule ChriJls Spouje the church, and
to give fpiritual power to their officers to exercife
their y/'/r/Vw^/ Azwj and commands ; otherwife it is
but prophaning the holy name of the moft high. It
is but flattering ot Magijlrates, it is but the accurfed
trufting to an arme oifejh, to perfwade the rulers of
the earth, that they are Kings of the Ifrael or church
of God, who were in their iiijUtutions and government
immediately from God, the rulers and governors of
his holy church and people.
Peace. Grant (faith Mafter Cotton) that the evil be
fpiritual, and concern the inner man, and not the
1 88 The bloody Tenent yet more bloody.
civil Jlate, yet that evill will be deftrudlive to fuch a
City, it fliall not rife up the fecond time, Nahum.
1.9.
Truth. Although that it pleafeth God fometimes
to bring a [97] people to utter deJlruBion for their
idolatry againft himfelf, and cruelty againft his peo-
ple ; yet we fee the Lord doth not prefently and
inftantly do this, but after a long courfe of many ages
and generations, as was feen in Nineve her felf, and
lince in Athens, Conjlantinople, and Kome both Pagan
and Anticbrijlian. And therefore the example hereby
Mafter Cotton produced, gives not the leaft colour of
warrant for the civil Jlate prefently and immediately
to execute vengeance for idolatry or herejie upon per-
Jons or Cities now all the world over, as he gave
commandment to that typical nation of IJ'rael, which
is now alfo to be tulrilled fpiritually upon the J'pirit-
ual IJraelite, or IJraelitiJh City, a particular church or
people falling away from the living God in ChriJl'Jefus.
Peace. Whereas it was faid by the difculfer, that
The charge ^Q ciinl Magijlrate hath the charge of the bodies and
"'MaJiJ'ra'teS^^'^^ of the fubjedls, and the fpiritual ojjicers ot the
church or kingdome of Chrijl, the charge ot their fouls
and foul fafety. Mafter Cotton anfwers, Firft, If it
were fo that the civil Magijirate had the charge of
the bodies and goods onely of the fubjed:, yet that
might juftly excite to watchfulnefs againft fuch pol-
lution o( religion as tends to apojlacy, for God will vifit
city and country with publike calamity, it not with
captivity, for the churches fake. The idolatry and
ivorjhip of Chrijiians (faith he) brought the Turkijh
captivity upon the citys and countries ot Ajia.
The bloody Tenent yet more bloody. 1 89
Truth. By foul zndi foul Mety, I think Mailer Cot-
ton underftands the fame with the difcuffer, to wit,
the matters of religion znA fpiritual worfnp. If the
Magijlrate hath received any fuch charge or commif-
/ion from God in fpiritual things, doubtlefs (as before)
the people have received it originally znd fundament-
ally as they are a people : But now if neither the
nations of the world, as peoples and nations, have
received this power originally, and fundamentally ; nor
can they derive it Miniferially, to their civil officers
(by what name or title, high or low, foever they be
dirtinguiflied) Oh what prefumption, what prophan-
ing of Gods moft holy name, what ufurpation over
the fouls and confcicnces of men, though it come
under the vaile or vizard of faving the City or king-
dotne, yea oi faving oi fouls, and honoring ot God
himfelf?
98] Befide, God is not wont to vifit any country or
people in general for the fin of his people, but for
their own idolatries and cruelty toward his people, Thepkgue
as all hifories will prove. And for this inftance of y^^^^^^_
the Turkes, I fay it was not the idolatry and image-
worfiip alone of the Antichrifians, but joyned with
their other lins, which brought Gods vengeance by
the Turks upon them, as was faid above, from Revel.
9. and efpecially their Antichrifian cruelty grounded
upon this bloody doBrine oi perfecution.
Both thefe Antichrifian fates, and fince alfo the
Turkifh Monarchy, have flourifhed many generations
in external and outward profperity and glory, not-
withftanding their religion is falfe, and although it is
true, that in the time and period appointed, all nations
1 90 The bloody Tenent yet more bloody.
(liall drink of the cup of Gods wrath, for their nationall
fins, both againft the firfl and fecond table, in mat-
ters concerning God and man.
Peace. How fatisfie you Mafter Cottons fecond
anfwer or queftion, to wit, Did ever God' commit the
charge of the body to any Governor, to whom he did
not commit in his way the care of their fouls alfo ?
Truth. There is a twofold care and charge oi fouls
manitefted in holy Scripture.
Firft, That which in common belongs to all, to
A twofold love our neighbor as our felves, to endeavor the pre-
charge of ^^"^ "^^^ eternal welfare both of fuperiors, inferiors,
fouU. equals, friends and enemies ; and this hy prayers, exhor-
tations, reproofs, examples oi jujlice, loving kindnefs,
fobriety, godlinej's &c.
But what is this to the fecond charge by way of
office, which in the old Tejlament was given not only
to Priejls and Levites, but to the governors and rulers
of the lewijh Jlate : of wKichJlate (being mixed of
fpiritual and civil) they were the head ■m'x^ governors,
Chrijl the ^g jj. ^^g Jfracl, z nation of ivorfippers of the true
of ifrael. God : And therein were they the types ^nd forerun-
ners of Chrijl "Jefus the true King of Ifrael, as he is
called, yo/6. i.[49.] The cure and charge of fouls, now
(faith Mafter Cotton) in this Chapter,, belongeth by
vertue oi ojftce to \.\\& fpiritual officers ot Chrifis king-
dom : I add, and during the dcfolation oi Zion, and
the time of the apojiacy from Chrijls vifible kingdome,
belongeth to the two Prophets and witneffes of truth.
Rev. II. [6. ] but not to the kings, rulers, [99] nations,
and civil Jiates of the world, who can be no true par-
allel or antitype to the Ifrael or people ot God.
The bloody Tenent yet tnore bloody. 191
Peace. Mafter Cotton objecfts Jehofaphat fent abroad
preachers throughout all the Cities of "Judah ; and if
that were a type of Chrijl, it were to aft that now,
which typed out Chrijl, and he fulfilled in his own
perfon.
Truth. Chrijl Jefus fends out preachers three waies. ^^rijls
Firft, In his own perfon, as the twelve and ther^^jj'„°f-
feventy. preachers.
Secondly, By his vijible, kingly power, left in the
hand of his true churches, and the officers znd. govern-
ers thereof: In which fence that church oi Antioch,
and the governors thereof, rightly inverted with the
kingly power of Chrijl "Jefus, fent forth Paul and
Bar?iabas with prayer and fajling, and laying on of
hands : And Paul and others of Chrijls mejj'engers
being furniflied with this kingly power, not only
planted churches, but alfo ordained elders vilited thefe
churches or vifible cities of Judah ; that knowledge
and teaching, and the word of God might dwel plen-
teoufly among them.
Thirdly, Chrijl lefus as king of his church, and
head of his body, during the diJlraBions of his houje
and kingdo7ne under Antichrijls apojlacy, immediately
by his own holy Spirit, ftirs up and fends out thofe
fiery witnejfes {Rev. 11.) to teftifie againft Antichrijl
and his feveral abominations : For as for lawful call-
ing to a true ordinary Minijlery, neither Wickliff in
England, nor Waldus in France, nor lohn Hus and ^^ "^^
lerome of Frauge in Bohemia, nor Luther in Germany, gj^ff,^ j^i„.
nor multitudes more of famous preachers and prophets iftery,fince
oi Chrijl, both in thefe countries, and alfo in S/'fizW, '/^"^J-^'
Italy &c. I fay, no true ordinary Minifterial calling o/prophecy
192 T^he bloody Tenent yet more bloody.
and opening ca.n they ever fliew ; but Chrift Jefus by the fecret
'm!-nt of"' rnotion of his own holy Spirit extraordinarily excited,
Chrijj in couraged and fent them abroad as an Angel or
againji the j^^ir J. /^^^,_ j . _ [6.1) with thcever la/ling; Gofpel &c.
faljhood of -^r, "^ ^rr^ ^, '^^1^'- ,, r 1
Antichrij}. Feace . I o apply thele three wayes, or any or them,
to the civil Magijlrates and rulers of the world (of
whom lehojaphat in that his a<5t fliould be a type) is
but to prophane the holy name ot God, to leane upon
and idolize an arme oijiejh, &c.
Truth. I grant, the civil Magijlrate is bound to
countenance the true Miyiijicrs oi Chrijl lejus, to
incourage, proted:, [loo] and defend them from
injuries, but to fend them armed (as the Popes Legats
and Vriejis) with d.f'word oijieel, and to compel peo-
ple to hear and obey them, this favours more of the
ipirit of the Pope, his courfes and pradlifes. Yea of
Mahomet his Mujfel-men, Dirgies, &c. then the Lambe
of God and his followers.
Peace. What lebofophat, AJa Hezekiah, lojiah, &c.
did, they did not only by perjhvajion, countenance,
example (by which all are bound to further the
preaching of Chrijl lej'us) but alfo by force of armes
and corporal punijhments.
Truth. Yea even to the death it felf : and this is
not a bare fending out of Minijiers (as Mailer Cotton
gives the inftance:) For by his argument, all rulers,
kings, and Emperors, and other Jlates ot the world
ought to embrue their hands in the blood ot the
many thoujands and tnillions of the poor people, if
they forlake not their idolatry and embrace the relig-
ioTi which they lay is Chrijiian and the only true.
Peace. No, faith Mafter Cotton, this ought not to
The bloody Tenent yet more bloody. 193
be, becaufe only godly and truly Chrijiian Magijlrates
may fo put forth this power of Chriji ; others muft
flay until they be informed.
Truth. Can it enter into any Chrijiian heart, to
believe, that Chriji Jejus fhould fo loofly provide iov-^ f""^^,
his affaires, fo (lightly for his name and Fathers work'Ztupon
and fo regardlelly for his deareft Spouje, as to leave fo Chrlfi
high a care and charge with fuch as (generally and J^J"'-
conftantly throughout the whole world) are ignorant
of, yea and oppolite to the very name of Chriji and
true Chrijiianity ?
Veace. Surely if this payment were offered to the
governour (as Malachy faith") to the world, or govern-
tnefits of it, it would not pafs.
Truth. I never knew a king or captaine councellor
or conjiable, officers of high or low condition, rightly
called according to to God, who were not inverted
with ability more or lefs for the fnaine and principal
points of their charge and duty.
Peace. It feemes indeed a marvelous, and yet it is
Mafter Cottons) conclujion, that fuch Magijlrates, yea
all or moil of the Magijlrates that ever have been
lince Chriji, and now extant [loi] upon the face of
the earth, mufl fit down, flay and fufpend, and that
all their life long, from the executing of the maine
and principal part of their office, to wit, in matters
concerning the confcience, religion, and worjhip, of
the people.
Truth. Yea (Secondly) in a due furvey of the whole
univerfe and globe of this world, will one of a thou-
' Offer it now unto thy governor ; will perfon ? faith the Lord of holls. Mala-
he be pleafed with thee, or accept thy chi, i. 8.
25
194 'T^^^ bloody Tenent yet more bloody.
fand or ten thoufand (according to Mafter Cottons
dilabling ot them from the chief part of their office)
be found, I will not fay fit to be, but to be at all
lawful civil Magijlrates or rulers according to Gods
ordinance ot Magijlracy but meer Jhadoivs or images
fet on high with empty names or titles only of Mag-
ijlrates ?
Peace Mafter Cotton adds, Although the good of
fouls is the proper or adequate objecfl oi ihcfpiritual
officers of Chriji, and the bodies and goods of the peo-
ple, the proper or adequate objeB of the civil Magif-
trate ; yet in order to the^oo^/of \\\ft\x fouls, he ought
to procure fpiritual helpes, and to prevent fpiritual
evils.
Truth. I reply, If he mean (as it is clear he doth)
that the civil Magifrate ought to do this not only as
Pretended ^ Chrifian hy fpiritual meanes, but as a civil Magif-
"Lous"lif.' f^^fi^ hy force of armes. It is not in order, but mon-
order. ffrous diforder, for then he (the civil Magijlrate) mufl
fit Judge ( judicially and formally) in thole fpiritual
caufes and cafes, which Maffer Cotton grants are
proper and adequate objeBs of the fpiritual officers
which Chriji hath appointed.
Peace. Yea, why may not (faith Maffer Cotton) the
Magijirate ufe his power (Ipiritually) in order to the
good of bodies, as the officers of Chriji dehort from
idlenej's and intemperance of meats and drinks ^c. in
order to the good of Jouls ?
Truth. The JpirituaX officers in dehorting from
thefe evils or any other of that kind, interfere not,
nor take cognizance of that which belongs not to
their J'piritual court; for hoUneJs in all manner of
The bloody Tenent yet more bloody. 195
converfation is the circle wherein they ought to fee
all their Jpiritual fubjeBs to walk. If the fpiritual
officers fhould caufe by force oi amies their people to
walk juftly, temperately, &c. as Mafter Cotton faith
the civil Magijlrate in order to the good of bodies
ought to deal \v^ Jpiritual andyo«/-matters, I fay then
the eyes of the civil Magijlrate would begin to open
[20 1 ] [ I 02] and to fee the horrible diforder and Baby-
lonijh confiifion of that which is here masked under
the abufed name of order.
Peace. Mafter Cotton clofeth up this chapter with
very bitter cenfures againft the difculler.
Truth. The difculfer may well reply, that although
lince the apojiacy he fees not the vi/ible thrones and
tribunals of Chrijl 'Jefus (according to his firft iijli-
tution) erected, and although the civil Magijlrate hath
not the power of Chriji in matters of religioji, yet
they that flay the Lords Jljeep are not exempted from
a\\ judgement : For, if the 0 fenders flay them corpo-Tf'^ P"^-
rally, the Lord hath armed the civil Magijlrate with Ifi^hTu/iUe
the Jword ot God to take vengeance on them. \n.aggainj}
which refped: God hath crowned the J'upream court 'PP^'^JJ''"''-
ot Parliament with everlafting honour, in breaking
the jaws of the opprefling Biftiops, &c. Oh that
fuch glorious Jujiice may not be blemiflied, by erect-
ing in their ftead a more refined, but yet as cruel an
Epijcopacy.^
2. If the offence be of a fpiritual nature, is there
■ The Parliament abolifhed the hierar- a repetition of this idea on page io8
chy by two ordinances dated Oftober 9 infra, where the reference to the Prefby-
and November 16, 1646. The very terians and Independents as feeking the
name ot Bifhop was abolifhed. Neal, power of the prelates is more definite.
Hijl. of Puritans, ii. 35, 36. There is
1 96 The bloody Tenent yet more bloody.
no fpiritual way of judging, except the church of
Chriji be granted vijible during Antichrijis Apojiacy ?
Hath not Chriji Jefus given power to his two prophets
(even all the Raigne ot the Beajl) to fpeak /i'rt', Rev-
elations the 1 1 . to rtiut up heaven, to turn the waters
into ^/i50</, to fmite the earth with all manner of
plagues, and this untill the time ot the finifhing of
their prophccie or Tejliniony, when their gre3.tjlaugh-
ters fliall prepare the way for the downfal of Anti-
chrijl and their own moft glorious raijing and exal-
tation ?
There was no Chapter 34 (which probably was
Mafter Cottons overfight, or the Printers) therefore I
pafs to Chapter 35.
103] Examination 0/ CHAP. XXXV.
Peace.
HEre, whereas it was faid, if it were the Magif-
trates duty or otfice to punilh hereticks 6cc. then
he is both a temporal and Ecclejiajiical ofjicers : Maf-
ter Cotton anfwers, It follows not : except the Mag-
ijirate were to pun-irti with Ecclejiajiical cenfures, his
punilhment is meerly civil, whether imprifonment,
banijhment, or death.
Truth. I reply, firft, the Jiatutes of the Englijh
nation, and the oath oi fupreviacy, have proved the
Kings and ^eens of England heads and governors of
The bloody Tenent yet more bloody. 1 97
the church of England -."^ And if to be an head ox gov- \^^!'''\
ernor be not an office, let Mafter Cotton be againe^;'^^^|_
requefted to ponder the inflance given, which he
palfeth by in filence ; deny it ingenuoufly he cannot,
and to juftifie it I hope his light from heaven will not
fufFer him, although yet he would faine excufe it, by
faying, they puni(h only with civil punijhtnent, im-
prifonment, banijloment or death. Therefore,
2. Here lies the tnyfiery of iniquity, and the Babel
and cotifu/ion of it, that either according to Popijh
Tenents the kings of the earth muft give their power
to the beafi, and enflave themfelves under the name
and vizard of xht fecular power to be the Popes exe-
cutioners, or according to Vrotefiant Tenents, to wit,
that Kings and Governours be heads of the church
and yet be furnifhed with no Church-power nor
Jpirituall cenfures.
Peace. It would be thought fome friyfiical and
monfirous thing, that Kings and Governors fliould be
obliged to a6t in civil judicature, and yet be fur-
niilied with no civil power, but ought to puniih onely
vf'ixh fpirituall or Church-cenfures.
Truth. The blinde and the lame mans robbing
the Orchard is here verified. The Minifter (though
a blinde guide] he is the feer, but wanting legs and
ftrength of civil power, he is carried upon the civil
Magiftrates fhoulders, whofe blindnefs the fubtle
Clergy abufeth, &c. but both together, rob the
Orchard of the moft high and fure-avenging God.
' " Be it enafted by authority of this cepted and reputed the only Supreme
prefent Parliament, that the King our Head in earth of the Church of Eng-
Sovereign Lord, his heirs and fucceiTors, land, &c." Aft of Supremacy, given by
Kings of this realm, fhall be taken, ac- Froude, Hiji. of England, ii. 324.
1 98 The bloody Tenent yet more bloody.
104] Truth. I conceive it true, that the Kings and
The civil Govertiors of the national church of IJ'rael had a na-
^^Xw/W^"'"^^/'^'^''''' ' <ind had the K.ord yefus been pleafed
officer, now to hzve. Continued national churches, the Lings and
'"'" ^J''"''^ governors oi {\xch.Jlates might well (as they oi Ifrael
were) have been both Temporal and Ecclejiajlical
officers.
Peace. But now the Lord Jefus abolifliing that
national Jlate, and inftituting and appointing his 'wor-
Jhippers and folloicers to be the IJrael of God, the
holy nation and proper Antitype of the former Ifrael;
it feems molf unchrijiian, that either the ivork or the
title fhould remaine, whether with open or a masked
face or vizard.
Truth. Therefore as it pleafed God in wonderful
wifdome and inconceiveable depths ot councel for a
while to continue a national church, national covenant
6cc. and to take them away as unfufficient, beggarly,
and weak, either tor the further advancement of his
own glory, or falvation of men : fb hath he taken
away the adminijiration thereof by carnal weapons,
artnes of flejh &:c. Inllead oi fire and ficord, and
Jioning the oppq/it;es in ffead of iinprifontiient, banijh-
nietit, death, he hath appointed exhortations, reprehen-
fons, denunciations, excommunications, and together
with preaching, patient waiting, if God peradventure
will give repentance.
Laftly, If the civil Magijlrate mufl imprifbn and
banifli, and put to death in fpiritual cafes ; and the
civil Magijlrate, is but a Mini ft er or fervant of the
The peo- People (and fo of God ) and if the people make the
pies power, laws, and give the Magijtrate his commijjion and
The bloody Tenent yet more bloody. 199
power ; doth it not follow by this doBrine, that the
people of the nations of the world are fundamentally
and origifially both Temporal 2.nA. Ecclejiaftical} And
then what is become of the foundations of the Chrif-
tian faith ? And alfo are not hereby the people and
nations of the world (whatever care be had to the
contrary to reftraine) incouraged, according to their
feveral confciences, I fay encouraged and hardened in
their bloody wars, imprifonings, banijhings, and put-
ting to death for caufe of confcience ?
Peace. Whereas it was faid to be Babel or confu-
fon, for the church to punifli the offences of fuch as
are not within its jurifdi£lion with. Jpiritual cenfures,
or the civil Jiate, fpiritual offences [105] with corporal
or temporal weapons, Mafter Cotton anfwers, No con-
fufon, for fo Paul dire6ls the church of Corinth.
Truth. That very Parenthefis which Mafter Cotton
ftumbleth at, takes away his anfwer.' For as it would ^^■^ ^'""'
be confulion for the church to cenfure fuch matters, i^at ever
and of fuch perfons as belong not to the church: ?)ohave been,
is it confufon for xhejiate to Y>^n\{\\ fpiritual offenders,"^" .°'^ ■^''
for they are not within ih&fphear of a civil jurifdic- World{ex-
tion. The body or Commonweal is meerly civil, t\ie'^^P''"i.'h''f
Magijlrate or head is a civil head, and each ??iember is "'jf////)
a civil tnember : and fo far forth as any of this civil meerly
body are fpiritual, or adt fpiritually, they and their "^'''"
aftions fall under ^fpiritual cognizance zndi judicature.
• " Why the Difcufler putteth in that neither may the Civil Magiftrate punifh
parenthefis (the ofFender not being a an Heretick or other Spiritual offender,
member of it : ) I cannot tell : fure I am, unlefs he be a member of his Common-
it is nothing to the purpofe. For as the wealth." Cotton, BlouJy Tenent Wajhed,
Church cannot punifh any offendor, un- p. 70.
leffe he be a member of the Church, fo
200 The bloody Tenent yet more bloody.
Peace. The reafon (faith Mafter Cotton) is the fame,
for there be offences which tend to provoke wrath
againft the civil Jlate, Ezra 7. | 23] Why fliould there
be wrath againft the king or his fons ?
The De- Truth. This reafon indeed Mafter Cotton often
^p"'„ inculcates and beates upon it, that the Pagan kings
kings for of Perfia were of his mind : I beheve Mafter Cotton
ifrael, ""'i Qyjx of a zeal to God, but the Pa^ati kini^s out of a
the God of f. . n i • i •, i ,- ,- / i t
it, confid- ilaviih terror, which never prevailed 10 rar (that 1
ired. know of ) as to bring them to a kindly repentance of
their own idolatries, or a true love to the God oi Ifrael
or his people.
Peace. However your former anfwer is to mcjuf-
jicient ; to wit, that thoufands of famous Townes,
Cities and Kingdonies have flourifhed in peace and
tranquillity for many ages and generations, where God
hath had no houfe, and not only where it was by the
civil Jlate negledled, but alfo wholly perfecuted.
Truth. In the time appointed and full ripenefs of
their Jins, the vengeance of God (after patience many
generations abufed) hath furely and fearefully vilited,
yet in the interim, it is clear it is no ground of a necefTity
of prefent punifhing of falfe worjhippers and idolaters,
leaft prefent wrath fall upon the King or his Son.
The Min- Peace. Now whereas it was faid [to be] an intollerable
ifers lay {jj^rifjgji i^ij uDon the Magillrates back, together with
heaz'y toads ^ *-^ -^ , ^ , .
upon the the carc of the Commonweal to be charged alfb with
^"S'f- the Jpiritual, See. Mafter Co^/o« anfwers, i . That the
^^^^^ Magi/Irate ought to feek out meanes [106] of grace
for the people. 2. To remove idolatry and idolatrous
Teachers. 3. It is commonly added, that he ought to
pref'erve the church pure by reformation.
The bloody Tenent yet more bloody. 201
Truth. I reply, This work charged upon the kings,
governors, and Magijlrates in the world, makes the
weight of their care and charge far greater, then
ever was the charge of the kings of Ifracl and yiidah,
For their people were miraculoufly brought into
covenant with God, to their hands, like a bridge, or
houfe, or {hip ready built ; and needed only keeping
up in reparation : yea an heavier yoak then either
their or our fathers were able to bear, confidering all
the feveral different confciences, religions, and worjhips
of all mankind naturally, and the many different
opinions, faB ions, and Jeffs, which daily do arife, and
that conl'cientioutly and zealoufly unto death : All
thefe muft by Maffer Cottons doSlrine) lie before the
bar, befide all civil cafes, &c.
Peace. Tis memorable that Vaul himfelf, that had
the care of all the churches, would not be intangled
with civil affaires, further then his own neceffities did
call for, and fometimes the neceffities of his compan-
ions: but this yoak put upon the necks of Af^^//^
trates, is as full of temporal as fpiritual care : And
as it is impoffible for them to bear. So the Lord in
his hoXy Jeafon, may pleafe to teach them (as he hath
taught fome already through his grace) to lay that
fpiritual Burthen upon the fhoulders of their only
King of Saints Chriji 'Jejus, to whom the fiipream
power and care oi fouls and churches doth alone belong.
Whereas it was further faid, that the Magijlrate
is to cherifh, and to cleave unto the Saints, and to
defend them from civil violence, but the fpiritual cave
of them belongs to fpiritual officers appointed by
Chriji Jefus to that end, Mafler Cotton replies, this
26
202 The bloody Tenent yet more bloody.
is hut a pretence, becaufe the difcuirer acknowledgeth
no churches extant, Gfr."
Truth. Although aniongfl: fo many pretending
churches, the dilculler be not able to latisfie himlelt"
in the rightly gathering of the Churches, according
to the true order of Chrijl 'Jefus, yet this is far from
a pretence, becaufe the injlitution oi ■i.w^ Jlate govern-
ment, order, &cc. is one thing, and the admini/lnitlon
107] and execution, which may be interrupted and
eclipfed, is another.
Peace. Indeed lereniy could not rightly have been
A iirne judged a pretender, when he mourned for, and la-
vifibk mented the defolations of the temple, prie/is, elders.
Church of altar, facrifice. Sec. znd. neither he nov Daniel, nor
God in the
e
^ ,'V any of Gods prophets or fervants, could (during: th
■aiorld for , J - , ^ , ^, , . '^ , . . ^
the right time of the dejolatton and captivity) acknowledge
forme and either temple, or altar, or facrifice right, extant upon
order, kc. , ,- V , ./
the race or the earth.
Truth. He that faith the Sun [Chrijl JeJ'us] is not
to be feen in our Horizon or Hemijphere, in his ab-
fence, or when he fuifers an Eclipfe, cannot be faid
to deny that the Lord Jefus his holy ordinances
ought to be vijible in the worjhip and J'ervice of God:
Although the difculfer be not fatistied in the period
of the times, and the manner of his glorious appear-
ing, yet his J'oul uprightly defires to fee and adore,
' " In the poor iniall fpace of my life, difcovery, that either the begetting min-
I dcfired to have been a diligent and iftry of the apolljes or meiTengers to the
conllant obferver, and have been niyfelf churches, or the feeding and nourilhing
many ways engaged, in city, in country, minillry of pallors and teachers, accord-
in court, in fchools, in univerfities, in ing to the firll inllitution of the Lord
churches, in Old and New England : jefus, are yet rellored and extant."
and yet cannot, in the holy prefence of Hireling Minijlry, p. 4.
God, bring in the refult of a fatisfying
The bloody Tenent yet more bloody. 203
and to be thankful to Mafter Cotton, yea to the leaft
of the difciples of Chrijl yejus, for any coal ox J par ke
of true light, amongft fo many faUe and pretended
candles and candlejlicks, pretending the glorious name
of the Lord Jefus Chrijl.
Peace. Next, Mafter Cotton demands what reafon
can be given, why the Magijlrate ought to break the
teeth of lyons (ought to fupprefs fuch as offer civil
violence) and not of the Wolves, that make havock of
their yo«/f, who are more mifchievous then the lyon,
as the Pope of Rome, then the Pagan Emperors ? He
wonders the difcuffer (hould favor the Pope more
then the Emperour, except it be that he fymbolizeth
rather with Antichrijl then with Ccefar.
Truth. It may here futfice to fay two things (not
to repeat other pajfages.)
Firft, The civil Jlate and Magijlrate are meerly
and ejfentially civil; and therefore cannot reach
(without the tranfgreffing the bounds of civility) to
judge in matters Jpiritual, which are of another
fphere and 'nature then civility is : Now it is moft
juft and proper, that if any member of a civil body be
oppreft, the body (hould relieve it : As alfo it is juft
and proper, that the fpirituall Jlate or body fliould
relieve the foul ot any in that fpiritual combination
oppreffed.
108] Therefore (Secondly) iov Jpiritual 2iX\A religious
oppreffions, the king oi kings Chrijl lej us hath fufficient
providedly in his fpiritual kinzdome : therefore [ABs Thewohes
r 1 \ n 7-1 1 ■ r\ t r r^ ■ ■ "l Ephcjus,
20 [29J) Paul gives the charge agamit thole Jptrtt- Aa. 20.
ual Wolves to the elders of the church at Ephejus, and
not to civil Magijlrates of the city, which Paul fliould
204 The bloody Tenent yet more bloody.
have done (notwithftanding they were worJJjippers of
Diana) if it had been their duty to have broke the
teeth of thofe fpirituall Wolves Sec.
Peace. It is (indeed) one thing to prohihite the
The duty of Poh^^ the prelates, the Presbyterians, the Independents,
civil power ' c c • • \ i- i •
in matters ^^ ^"Y irom torcing any in the matters or their
of Religion vei^e^&.ive confctences, and accordingly to take the
Jhvord from fuch mens hands, or (as their execution-
ers) to refule to ufe it for them : It is another thing
to leave them freely to their own conjciences, to
defend themfelves as well as they can, hy the two-
edged fword of i\\t Jpirit, which is the icord of God,
which all the feveral forts oi pretenders fay they have
received from lejus Chriji.
Truth. The renowned Parliament o^ England hzth.
jurtly deferved a croii-n ot honour to all pojierity, tor
T'/^c <-/^/7;?^- breaking the teeth of the opprejjing Bijhops and their
ing of per- courts ; but to Wring the fword out ot the hands ot
one'thin" ^ ^^^ prelates, and to I'uffer it (willingly) to be wrung
theahoUjh-owi ot their own hands, by many thouland Presby-
•ig of pf-- terians, or Independa?its, what is it but to change one
anotHTr. '^olfe OX lyon for another, or in ftead of one, to let
loofe the Dens of thoufands?
Peace. But why (hould Mafter Cotton inlinuate the
difcujfer to glance a more obfequious eye upon the
Pope, then upon the Emperor ?
Truth. I fear Mailer Cotton would create fome
evil opinion in the heart of the civil Magijirate, that
The perfe-x!i\& difculfer is (as the bloody lews told Pilate) no
«/"»,? triend to Cce/ar : whereas upon a due fearch it will
Liteargy no ^ ^ . ^ . . .
cordial be tound clear as the light, that it is impollible that
friends to any that fubfcribe ex animo to the bloody Tenent of
The bloody Tenent yet tnore bloody. 205
perfecution, can [ex amnio) be "i. friend to Magijlracy. Magijira-
The reafon is, all perfecutors, wh.Qth.Qr priejls or people, "''
care onely for fuch Magijlrates as fuite the eiid, the
great bloody end ol perfecution, of whom they either
hope to borrow the fword, or whom they hope to
make their executioners. Their very principles alfo
[Papif [109] and Protefant) lead them necelTarily
to difpofe [depofe] and kill their heretical, Apofate,
blafpheming Magif rates.
Peace. But why ftiould Mailer Cotton infinuate any
affedlion in the difcuifer to that Tyrant of all earthly
Tyrants, the Pope '^
Truth. To my knowledge Mafter Cotton and others
have thought the difculTer too zealous again ft the
bloody beajl : yea, and who knows not this to be the
ground of fo much forrowful difference between
Mafter Cotton and the difcuifer, to wit, that the dif-
cuifer grounds his feparation from their churches upon
their not feperating from that man of fin ? For Old ^j'f"
England having compelled all to church, compel'd j^f^ £„g_
the ^apijls and the Pope himfelf in them : ThQ^"'"! ft^te-
daughter New England, feparating from her ^>^(>ther'^f"'fff^^^
in Old England, yet maintaines and praftifes com- from the
munion with the Parifjes in Old. Who fees not ^°P^-
then, but by the links of this tnyjiical chaine. New
England Churches are ftill faftned to the Pope himfelf?
Veace. Mafter Cottons third reply is this, that it is Mapr
not like that fuch Chrijiians will be faithful to their ^"''"""f"^
prince, who grow falfe and difloyal to their God, "^^ndaii one,for
therefore confequently the civil Magijlrate muft fee thedepofing
that the church degenerate and apoftate not, at leaft "',^'"''
/• ~ i/'j ir 1 princes,
fo tar as to provoke Chrijt to depart from them. &c.
2o6 T^he bloody Teticnt yet tJiore bloody.
Truth. This is indeed the down right moft bloody
and Popijh Tenent ot perfecutiiig the degenerate, heret-
ical and Apojlate people : of depoling, yea and kill-
ing Apojlatical and heretical prmcee and rulers.
The truth is, the great Gods of this world are God-
belly, God- peace, God-ivealth, God- honour, God-pleafure
The gods gj;c. Thefe Gods mull not be blafphemed, that is,
World. ^^^1 fpoke of, no not provoked, G?f. The fervants of
the living God being true to their Lord and Majler,
have oppofed his glory, greatnefs, honour &:c. to thefe
Gods, and to fuch religions, liorjhips, and Jervices, as
commonly are made but as a mask or vaile, or cov-
ering of thefe Gods.
Peace. I have long been fatisfied, that hence pro-
ceeds the mad cry of every Demetrius and crafts-
Majler ot falfe worjhip in the world. Great is our
Diana ice. Thefe men blafpheme our ^o^A/c/}, dif-
turbe our City, They are falfe to our Gods, how will
they be true to us ?
The Lord 1 1 o] Hence that bloody Ad: of Parliament in Henry
Cobhamhis^)^^ fifth his daves made purpofelv a^ainft that true
troubles tn , i • ,■ r ^> i ■ i ' - ■ .- ^./ •/•
Henry the Jervant and ivitnejs oi God (in thole points oi LhriJ-
5. dayes. tiafiity which he knew) and other fervants of God
with him, the Lord Cobham, concluding Lollardy not
our late oi^X ^^ be herc/ic, (that is, indeed true Chri/lianity)
Bipops,as but alfo treajon againfl the Kitigs per/on: whence it
^v'^'"/'^''^'' followed, that thefe poor Lollards (the fervants of
/pared to ^^c mofl: high God) were not only to be burnt as
render hereticks, but hanged as traitors'
'Sir John Oldcalllc, Lord Cobham, Canterbury, " to rcprefs the growing and
was accufed of herelV in the firll year of Ipreading ot" the Golpel, and clpecially
the reign ot" Henry V., 1413. A fynod to withlland this noble and worthy Lord
was called by Arundel, Archbilhop of Cobham, who was then noted to be
J
'The bloody Tenent yet more bloody. 207
Truth. Accordingly it pleafed God to honour that h^reticks
noble Lord Cobham both with hanging and burning, ^^^'^ ^//'"
as an heretick againft the church, as a traitor againft »«<-.'
the khig : And hence thole divelifli acculations and
bloody huntings of the poor fervants of God in the
reign ot Francis the fecond in Paris, becaufe it was
faid, that their meetings were to confult and aft
againft the life of the iing.
Peace. It this be the touchjlone of all obedience, will
it not be the cut-throat of all civil relations, unions
and covenants between Princes and people, and be- Civil
tween the people and people ? For may not Mafter-^"'"'''
Cotton alfo fay, he will not be a faithful yt'r^'^;//', nor^^ ^^^
(lie a faithful wife, nor he a faithful husband, \N\iorootes.
grow falfe and difloyal to their God ? And indeed
what doth this, yea, what hath this truly-ranting
doftrine (that plucks up all relations) wrought but
confuiion and combuftion all the world over?
Truth. Concerning faithfulnefs, it is moft true,
that godlijiefs is profitable for all things, all ejiates, all
relations : yet there is a civil faithfuhiejs, obedience,
honejiy, chajlity, &c. even amongft fuch as own not
a principal Favourer, Receiver and and argues fully the point made by Wil-
Maintainer of them whom the Bifhop liams, that the Lollards were condemned
milnamed to be Lollards," and he was for treafon as well as herefy, ASls and
excommunicated. He had been a favor- Monuments, i. 635-668.
ite of the king, and appealed to him, but ' Bifhop Hall diilinguilhes between
without fuccel's, for he was fent to the mere and mixed herefy. " The latter of
Tower. He efcaped, and fled into them hath no reafon to be exempted
Wales, where he concealed himfelf for from bodily punifliments ; no, not from
four years. He was finally captured, the utmoft ot all pains, death itfelf. If
taken to London and executed in a moil it be attended withfchifm, perturbances,
barbarous manner. Gilpin, Lives, l^c, (editions, malicious praftices, it tends to
ii. 105-153. The aft referred to is fetting whole kingdoms on fire; and
given in full by Fox, who goes at length therefore may be well worthy of a fag-
into an account of Lord Cobham's views, got." /^or^/, vii. 95.
2o8 The bloody Tenent yet more bloody.
Civil hon- Qod nof Chrijl : elfe Abraham and Ifaac dealt fool-
nlndwith i'^ily to make leagues with ungodly Princes. Befides,
dijbonefly the whole Scripture commands a continuance in all
''S''!"J!,^°'! Relations of government, 7narriaze, I'ervice, notwith-
in matters itanding that the grace or Lhrijt had appeared to
of Relig- fome, and the reft (it may be an husband, a ir//t', a
""'■ Magijirate, a Majler, a Jervant) were falle and dif-
loyal in their feveral kinds and wayes unto God, or
wholly ignorant of him.
4. Grant people and Princes to be like Julian, Apof-
tate from the true fervice of God, and confequently
to grow lefs faithful in their places and refpedlive
fervices, yet what ground is there, from the Tejla-
ment of Chrijl J ejus, upon this ground ot their Apof-
tacie, [i 1 ij to profecute them, as Mafter Cotton faith,
The civil Magijirate muft keep the church from
Apojlati-zing fo, as to caufe Chrijl to depart from
them.
5. Can xht J'word oi Jleel ox arme o( Jlejh make
men faithful or loyal to God? Or careth God tor the
outward Loyalty or Faithfullnefs, when the inward-
yuan h Jalje and treacherous ?
A turn- ^^ ^'^ there not more danger (in all matters of
coat in Rc-trujl in this world) from an hyyocrite, a dijjembler, a
^'.S',"" '""''' turncoat in his religion (from i\\c J'ear or favour o^
then a^e- men) then from a refolved 'Jew, Turke or Papijl,
>AWjm, who holds hrme unto h\s principles'^ Sec.
pYJ/'' Or lartly, if one Magijirate, King or Parliament
call this or that here/ie, apojlacie. Sec. and make men
fay fo will not a ftronger Magijirate, King, Parlia-
ment, Army (that is, a ftronger arm, or longer and
more profperous y^or^) call that herejie and Apojlacie
The bloody Tenent yet more bloody. 209
Truth and Chrijiianity, and make men call it fo ? Herejie
and do not all experiences, and our own moft \d.ment-''J^ J^^'^'
able, in the changes of our Englifh Religions, con- change
firme this ? " theimames
ZT/iiA 1 1- r ^ • 1 .'» truth,
o. L,altly, As carnal policy ever rals mto the Tp\t., anJ Chrif-
it digs and trips up its own heels, fo I (hall end this'^^'^'J'^c.
pajfage with two paradoxes, and yet (dear peace) thou
and I have found them moft lamentably true in all
ages.
Peace. God delights to befool the wife and high
in their own conceit with paradoxes, even fuch as the
wifdome of this world thinks madnefs : but I attend ,
to hear them.
Truth. Firft then, The ftraining of mens cinfciences whokmws
by civil power, is fo far from making men faithful [o""^'^""^^
A I 1 • • I 1 1 many turn-
Kyod or man, that it is the ready way to render a man,- '^^j_
falfe to both : my ground is this : civil and corporal Pearne in
punijhment do ufually caufe men to play the hypocrite, ^"'"'"'"'S^
and diffemble in their Religion, to turn and return /v^/a ^^ra-
with the tide, as all experience in the nations of the^'^'"'^' '"
world doth teftifie now. Ter'niL '
This binding and rebinding of confcience, contrary
or without its own perfwajion, fo weakens and defiles
it, that it (as all other faculties) lofeth its ftrength,
and the very nature of a common honeft confcience:
' Andrew Perne ( i 519-1 586) was ed- proverbial to fay of a coat or cloak which
ucated at St. John's College, Cambridge, had been turned that it had been Perned.
and was five times Vice Chancellor of On the weathercock of S. Peter's church
the Univerfity. He went through many in Cambridge, were the letters A. P. A.
changes of religious opinion. P., which it was faid might be taken to
" His mutability in religious matters mean Andrew Perne A Papift, or An-
expofed him to no little ridicule. The drew Perne A Puritan." Athena Canta-
fcholars in merriment tranflated perno, brigienfes, ii. 48.
I turn, I rat, I change often. It became
27
2 1 o T^he bloody Tenent yet tnore bloody.
C(P///-/V/;^<-i Hence it is, that even our own hiftories teftifie, that
'^befo'rfedor'^^^^^ the ctvH fword, and carnal power, hath made
ravified, a change upon the confcietices of men, thofe con-
loofen alt j'dences have been given up, | i i 2] not only to fpirit-
ual, but even to corporal Jilt hinejs, and bloody, and
mad opprelhng each other, as in the Marian bloody
times ZSc.
Feace. Indeed no people [arej fo inforced as the
Papi/h and the Mahumetaus : and no people more
filthy in foul and body, and no people in the world
more bloody and perjecuting : but I liften for your
fecond paradox.
Truth. Secondly, This Tenent of the Magijlrates
keeping the church from Apojtati-zing, by pradlifing
2 Para- civH force upon the confciences ot men, is fo far from
doxes. preferving Religio?i pure, that it is a mighty Bulwark
or Barricado to keep out all true Religion, yea and
all godly Magijlrates tor ever coming into the World.
Peace. Doubtlefs this will feem a hard riddle, yet
I prefume not too hard for the fingers of time and
truth to unty, and render eafie.
Truth. Thus I unty it : If the civil Magijlrate
muft keep the church pure, then all the people ot the
Cities, Nations, and kingdomes ot the world murt: do
the fame much more, tor primarily and tundament-
ally, they are the civil Magijlrate : Now the world
(faith "John) lyeth or is lituated in wickednej's, and
confequently according to its difpoiition endures not
the light of Chrijl, nor his golden candlejlick the true
Church, nor eafily choofeth a true Chrijlian to be her
ojficer or Magijlrate, for fhe accounts fuch falfe to her
Gods and Religion, and I'ufpedls their faithfulnefs &c.
The bloody Tenent yet more bloody. 2 1 i
Peace. Hence indeed is it (as I now conceive) that
lb rarely this world admitteth or not long continueth
a true fervant of God in any place of trujl nnd credit,
except fome extraordinary hand of God over-power,
or elfe his fervants by fome bafe Jiaires of Flattery
or worldly compliance, afcend the chaire of Civil-
power.
But (to proceed) faith Mafter Cotton, "It was the
'"duty of yehojaphat, Hezekiah &c. to reduce the
"people of IJrael from their backllidings becaufe
"they were an holy people, and is it not the duty of
"godly Princes to reduce their backlliding Churches
" to their primitive purity ? It is true (faith he) David
"and Solomon were types oi Cbrijl, but fo were not
"the other Kings of Ifrael [113] and Judah, who
"were the one (the kings of IJrael) all Apoftates,
"and the other (the kings of "Judah) many ot them
" Aportates from Chriit : And Secondly, If they were
" (faith he) all types of Chrift, yet Chrift being the
"Antitype, Chrift hath abolifhed them all, and fo it
" were facrilege or Antichriftian ufurpation for any
" king to be fet over Chriftians : Or if they were
"types ot Chrift in refped: of their kingly office over
" the Church alone was it typical in Solomon to put
''"joab a murtherer to death, or Adonijah a traitor?
"and fo confequently unlawful for Chriftian Princes
"to put murtherers and traitors to death?* Further,
"faith he, What thofe kings might do in type, Chrift
"Jefus might much more do in his own perfon,
" as the Antitype : but he put no man to death in
" his own perfon, and therefore they were not types
"but fervants of Chrift, and paterns and examples to
2 1 2 T^he bloody Tenent yet more bloody.
How the " Chriftian Magiftrates, yea, Ahab, who fhould have
%^Lfand "put Benhadad to death for his blafphemy.
judah T}-uth. I underfland thole kings of Ifrael-ind Judah,
were types y^^x\\\ their cutthip off" or exconitnunicatinv out of the
and figures . , r ^ i -r) i i r \ i i
of Chrift land or Lancum, to be yet -ctjible members or the church
to come, of IJ'rael and Judah, and as kings oi IJrael and "Judah
types of Chrijt J ejus, partly in his own perjon, who
did that (being the true Jpiritual king of I/rael } which
they did or fliould have done, in that typical national
church or land oi IJ'rael, and (2) partly in the ojficers
of his kingly power znA government of his church which
ojftcers and church falling away, untill an abfokite cut-
ting off, are the Antitypes (in refped: ot vifible govern-
ment) of thofe former kings of i/;-Wand Judah.
Peace. Can it be imagined that thofe wicked Kings
Jeroboam, Baajlja, Ahab &c. were figures of Chriji
Jefus?
Truth. Mafter Cotton himfelt grants David and
Solomon types of Chriji Jejus, and yet, how abomina-
ble and monftrous fome of their practices? we muft
therefore dilHnguifli between their petjotis, and /ins,
d^nA frailties.
As kings of IJrael { Gods Church and people) doubt-
lefs they were the. figures e/'(the A', oi Ifrael) Chriji
lejus : yea it is probable that the land of Canaan,
with the oncers and governors thereof, before Chriji
time, was but a figure of the Jpiritual lajid or ChriJ-
tian church, with the officers, governors, & adminijira-
7he types fions thcrof good (114I and evil; Although the ap-
of the old , • r»k^- J>. /- U» .U •
Teflament Pv '"§ '^^ ^"^ times and perjons each to other requires
many and a more then ordinary guidance of the finger or holy
''"P- Spirit of God
The bloody Tenent yet more bloody. 213
Peace. I remember that fome of eminent note for ^y^^
knowledge and godlinefs have not ftuck to affirme, that '(^^^,7?^^
the Gentile Prince Cyrus as he was called Gods fer- figure of
vant, anointed, or Chrijl {IJa. 44) [45 : i .] I fay, that ^'^^'fi-
he in a refpeft, as a rejlorer of Gods people was a
figure of Chrifi lefus.
Truth. It is not improbable, but that the moft
holy and only wife (whofe works are known unto
hitnfelf ixovix the beginning of the world) did by fuch
famous infirimients of ?nercy to the literal lew, type
out Chrifi lefus and his heavenly infiruments, mercy
and goodnefs to the myfiical and fpiritual, Chrifiian
lews, &c.
Examination 0/ CHAP. XXXVI, and XXXVII.
Peace.
IN thefe pafTages Mafter Cotton firft queftions (hav-
ing not his copy by him) the truth of fome expref-
fions printed as his.
Truth. It is at hand for Mafter Cotton or any to
fee that copy which he gave forth and corredled in
fome places with his own hand, and every word ver-
•batim here publifhed.
2. To the anfwer it felf, or reproof of the Lord
lefus given to his difciples for their bloody and ra(h
zeal deliring fire to come down from heaven, &c. we
both agree that Chrifis rebuking of his difciples did
not hinder the Minifiers of the Gofpel from proceed-
ing in a Church-way &c. 2. That falfe perfecution
in a church-vfzy is as odious and dreadful a perfecu-
2 1 4 The bloody Tenent yet more bloody.
tien, as any projecution in a court of civil jujlice, as
alfo that this is not the point intended, though it be
reckoned up with the reft.
Peace. I marvel at that which follows, where
Mafter Cotton faith that it never fell from his pen in
any writing of his, viz. that it is lawful for a civil
Magijlrate to inflid: corporal pujii/htuent upon fuch as
are contrary indeed in matters of Religion : and there-
fore he palfeth by the dijcujfers reafons as which
might well have been fpared, being brought but
againft a jhadoii: of his own Jancy.
1 15] Truth. I am not able to imagine what Mafter
Cotton meanes by luch as are contrary tninded, againft
whom he will not (in this Chapter) maintaine any
corporal punifhrnent to be inflicfled, when in fo many
of his writings and throughout his whole book he
maintaines corporal punilhnient, and that to death it
felf in many cafes, againft the idolatrous, the blajphe-
tnous, the heretical, the feducing, yea the degenerate
and Apojlate.
The fire Peace. Love bids us take this palfage as a pang of
■^°'"-^^^.^' relu£lancy (in his otherwile-holy and peaceable breaft)
'3- ['3-] againft fuch unholy bloody Tenents.
But what fay you to the palfage about the Jecond
beajl, bringing T^W from heaven} [Rev. 13.J This
was no wonder (faith Mafter Cotton) for Conjiantine
had done the like before to hereticks, the Arrian
Bijhops againft the Orthodox Saints. Alfo, it is rela-
ted as a different matter from the former [verf. 15.)
that he had power to caufe, that as many as would not
worftiip the image ot the beaji ftiould be killed. And
this fire comes not down upon the Saints, but (heearth.
The bloody Tenent yet more bloody. 2 1 5
Truth. Mafter Cotton I think knows that the dil-
cuffer is not alone in this interpretation : If he pro-
pofe any other more fuitable to Chriji lejus, I hope
the difucfler defires thankfully to embrace it. But
this fire being not literal, but tnyjlical, in imitation of
the true prophet Elijah, and alfo as the true witnejfes
C2i\x{e Jiery judge f?ie?its [to] defcend from heaven upon
the enemies of the truth : fo the talfe witnejfes caufey^r^
to defcend againft the faithful : and fure it is (as the
difculTer related) that the Vopijlj BiJl:)ops in France,
and Etigland and other places have ever conftantly
cryed out, that the juf judgements of God are brought
down by them upon the hereticks, which is no fmal
wonder that the hearts of th&fons of men fhould be
fo hardened againft the light of truth in truths ivit-
nefjes, notwithftanding the afts of Conjlantine and the
Arrian Biftiops long before.
Peace. But this fire (faith Mafter Cotton) comes
down from heaven upon the earth.
Truth. True, but it may well imply no more, then
in the open view and face of all men in this world.
Peace. And laftly (faith he) it is faid, that he
caufeth that as [i 16] many as would not worftiip the
Image of the Beaji ftiould be killed, which is a dif-
ferent effed:.
Truth. Becaufe it comes from a different caufe,
with refpedl, not to the firft Beaf himfelf, but only
to his piEiure or image, and implies, that fiery judge-
ments defcend not onely upon fuch as refufe to wor-
ftiip the firfi or fecond beaJi, but the very pidlure of
the beafi likewife.
2l6 The bloody Tenent yet more bloody.
M
Examination of CHAP. XXXVIII.
Peace.
After Cotton here firfl: obferving the difcuflers
agreement with him, that this inilru<flion (2
Tim. 2. [24. 25.]) to be meek and patient to all men,
is properly direftive to the Minijlers of the Gofpel, he
concludes that therefore hitherto his anfwer was not
perplext and ravelled.
Truth. Many plaine threads may be drawn forth
of a perplext and ravelled ftring, as it feemes to me
the many particulars ot different natures here wrapt
up together were.
Peace. Yea, but he feems to difown thofe words
\unconverted Chrijlians in Crete) and more then once
in the Chapter toucheth the difcullers credit, Gfr.
Truth. I know the difculfer defires untainedly
(with the Lords ajjijlance) rather to die a thoufand
deaths, then willingly to impeach the leaft oi holy or
All truth, civil truths \ and therefore atfirmeth in this cafe, that
m^rn" ci'vil'^^ his pleafure the copy (not which he received from
Sic. pre- Mafter Co//o« for there never palfed fuch writings
aous. between them as Mafler Cotton often affirmeth, but)
which he received from another, with the correftion
of Mafter Cottons own hand to it, (hall be ready for
himfelf or any to view.
Peace. However, Mafter Cotton maintaining the
tearms oi unconverted converts from ler. 3. 10. (ludah
turned unto me, but not with all her heart, but tain-
edly.) fo ludas, Ananias, and Sapphira, Balaam, the
Nicolaitans, lezabel in Thyatira, as alfo the children
The bloody Tenent yet more bloody. 217
of believing parents born in the Church, who though
holy, yet cannot be conceived to be truely holy.
Truth. Were the quejlion about hypocrites, counter-
feits and [117] trayters in the church and kingdome
of Chrijl, thefe words might here rightly be alleadged; t^nconver-
but Mafter Cottons words being thefe \unconverted ^^i^,,^ Jjjf_
Chrijlians in Crete, whom Titus as an Evangeliji wistiy a para-
to feek. and to convert] I conceive that Mafter Cotton
will not affirm that the office of an Evangeliji was to
feek to convert the church (though poffibly an hypo-
crite may be turned from his hypocrijie by an Evan-
geliji or private man in the church.)
2. He makes in the very words a diJlinElion be-
tween thefe unconverted Chrijlians, and thofe lews
and Gentiles in the Church, who (faith he) though
carnal, yet were not convinced of the error of their
•way.
And to conclude this Chapter, the difcuffer readily
with thanks acknowledgeth Mafter Cottons words,
that it is not probable that Timothy was now at Ephe-
fus, and that the Jubfcription added to the fecond
Epiftle of Timothy in the Englijlj tra?iJlation, is juftly
to be fufpedled."
'Cotton adduces the argument that Apoftle to be at the fcene of his appoint-
Timothy could not have been at Ephe- ed labors, and as either aftually at Ephe-
fus or St. Paul would not have written fus or vifiting feme of the dependent
as he did, 2 Tim. 4:12, "And Tychi- churches in its immediate neighbor-
cus have I fent to Ephefus." Bloudf TV- hood." Pafioral Epijlles, 119, Cf. Cony-
nent Vfajhed, p. 80. To this Williams beare and Hovvfon, St. Paul, ii. 474,
aflents. But this argument is not de- no' . The fubfcription to this Epiille
cifive. Bifhop Ellicott thinks that the in the Englifh verfion fays nothing about
arguments on one fide and the other the direftion of the letter, and is not
"render it ilightlv more probable that open to fufpicion on that or any other
at the time when the Second Epiille was account, though of courfe it is no part of
written, Timothy was conceived by the the original Epiftle.
28
2l8
T^he bloody Tenent yet more bloody.
Examination of CHAP. XXXIX.
Many ex-
cellent Mug
ijlrates of
the Pitrlia-
mentyof the
Couneel, of
the Army,
of the City,
of the Coun-
try, are al-
fo excellent
prophets or
iuterpret-
ers of Scrip
ture, y ye/
tnay not ufe
a civil but
a fpiritual
fword in
fpirituah.
Magif-
rates may
be prophets
in Chrijls
Church.
Peace.
M After Cotton here argues, That it the Maglf-
trate be a Prophet, and oppofed in his doBrine,
he ought (from this Scripture, 2 Tim. 2. | 25. ]) meekly
to bear the oppojition, waiting it" GWperadventure will
give repentance ; yet withal by the way he obferveth,
that it the Magi /I rate be a prophet, he may do fome
things as a Magijirate, which he may not do as a
Prophet.
Truth. Of this no quejlion ? but what is this to a
coercive Magijlerial power in Jpiritual things, which
is the quejlion ?
2. Since that Mafter Cotton acknowledgeth that
Magijlrates may be prophets, and that divers Magif-
trates of New Etiglijh churches have fpoken as prophets
(eminently able in ihciv churches) what lliould be the
realon (I ask by the way) that their Churches hear
no more ot fuch their propheticall gifts, but that their
talent's wrapt up.'' zSc'
■ The exercife of prophefying as it was
called, grounded on the praftice of the
primitive church as defcribed in i Cor.
xii., xiv., in which laymen taught and
exhorted in public worfliip, was early
praftifed in Xew England, and feenis to
have been fuilained bv Cotton. Win-
throp ftatcs that when Mr. Wilfon, paf-
tor of the church in Bollon was about to
embark for England in i6.'!i, he met his
congregation and " commended to them
the exercife of prophecy in his abfence,
and defigned thofe whom he thought
moft fit for it, viz. the Governour, Mr.
Dudley, and Mr. Nowell the elder."
New England, \. 60. In Oftober, 1 63 2,
Gov. Winthrop and Mr. Will'on vifitcd
Plymouth. "On the Lord's day there
was a facrament, which they did partake
in ; and in the afternoon Mr. Roger
Williams (according to their cullom)
propounded a quellion, to which the
Pallor, Mr. Smith, I'pake briefly ; then
Mr. Williams prophefied ; and after the
governour of Plimouth Ipake to the quel-
tion ; after him the elder ; then fome
two or three more of the congregation.
Then the elder defired the governour of
The bloody Tenent yet more bloody.
219
1 1 8] Peace. Of this let their conjciences give account
to yefus Chrijl, whom they call the Kmg of their
churches, and the fountaine of fuch heavenly abilities :
But to proceed, Mafter Cotton grants that Magijlrates
ought to bear in the church oppojitions againfl: their
prophecyings, but not conti7iued oppolings, nor fedu-
ings &c.
Truth. What is then the waiting here commanded,
until God peradventure will give repentance ?
Peace. It is true (faith Mafter Cotton) it is not in
the power of man to give repentance, but God alone :
Neither is it in mans power (faith he) to give repent-
ance X.O fcandalous perfons againft the civil Jtate ; and
yet the difcuifer acknowledgeth that the civil Mag-
i/Irate ought to punifli thefe.
Truth. It is not the Magijlrates work and office
in the civil Jl ate, to convert the heart in true repeyit-^'"'^ ""-
ance unto God and Chrijl : The civil Jiate refpefteth-^////^'^!^^'
conformity and obedience to civil laws, though indeed '« the .wii
the works and office of the Minijlers of Chrijl JeJusJ'^Z^f i/u"
are commonly laid upon the Magijlrates (boulders, /W.
and they pretending themfelves the Minijlers of
Maflachufetts and Mr. Wilfon to fpeak to
it, which they did." Winthrop, i. 109.
Gov. Bradford in his Brief Dialogue,
defends it as an ancient praftice, and
adds : " The chief of our minifters in
New England agree therein. See Mr.
Cotton's Anfwer to Baylie, page the
27th, 2d part. "Though neither all "
faith he "nor moft of the brethren of a
church have ordinarily received a gift of
public prophefying, or preaching, yet in
defeft of public miniilry, it is not an
unheard of novelty that God fhould en-
large private men with public gifts and
[that they who have received fuch gifts,
fhould take liberty] to difpenfe them to
edification." " Young, Chron. of Pil-
grim!, 421 ; Cotton, Way of Churches
cleared, 27.
Lechford, however, writing in 1641,
fays: "It is generally held in the Ba-^
by lome of the moft grave and learned
men amongft them, that none fhould
undertake to prophelie in publique, un-
lefle he intend the worke of the Min-
iftery, &c." Plain Dealing, 16.
2 20 The bloody Tenent yet more bloody.
Chrijl 'J ejus, armed with the two-edged fword of
the Spirit of God (the Word of God) do commonly
flye unto and put more confidence in the Jhvord of
Jteel in the hand of their civil Minijlers, the MagiJ-
trates.
Peace. The fword of fteel hath done wonderful
things throughout the whole world in matters of
^"^'^ . Religion, and wof'ul and wonderful (as was formerly
'^Rellhn" "bferved) hath Religious changes been the Englijh
excufiJ by nation, and that by the power of the civil fword,
't-^'j "f , backward and forward, and that in the fpace of a
notjuftly. tew yeers, in the reigiie or tour or rive Princes: But
this (faith Marter Cotton) is no more then befell the
church of ludah in the dayes of Ahaz, Hezekiah,
Manajfeh, and lojiah.
Truth Englands changes will be found upon ex-
amination incomparably ^nv7/6'r, and wrought in the
eighth part of the time that the changes of the church
of ludah were. And yet this injiance will not in-
fringe that the civil fword oi the Magijlrate, in a
national way, is ordinarily able to turn about a Nation
to and againe, to and from ^ truth of God, iri national
hypocrijie, and [119] therefore mofl: wifely hath the
mofl: holy and only wife, by the moft golrious bright-
nefs of his perjon and wijdoin ot the Father {Chrijl
Jefus) abolirtied his own national and ^zic- church,
whether explicit or implicit, that the two-edged fword
of the word oi the Lord in the mouths of his true
tnejfengers, might alone be brandifhed and magnified.
Peace. Mafler Cotton concludeth this Chapter with
the obfervation, that the revolt of England againe to
Vopery wanteth Scripture-\\g\\i.
The bloody Tenent yet 7nore bloody. 221
Truth. He that loves Chrijl lefiis in fmcerity, can- f^'hether
not but long, that Chrijl lefus would fpeedily be^^'^^^,
pleafed with the breath of his mouth to conlume that receive the
man of fin; But vet that worthy fervant of God^^f^.
(according to his confcience) Mafter Archer, doth not
barely propofe his opinion, but alfo his Scripture-
grounds, which I believe, compared with all former
experiences, will feem to be of great and weighty
conjideration, and call all that wait for Chrijl lefus to
beg his Spirit deeply to weigh and ponder them.'
Examination of CHAP. XL.
Peace.
TO the feveral allegations concerning the woful
Jlavery of all oppoftes of Chrijl lefus, and the
mighty power ol free grace, only able to releafe them;
Mafter Cotton replies. So is it W\\\i. Jcandalous offend-
ers againft the Civil Jlate, and yet this doth not
reftraine Magijlrates from executing juft judgemetits
upon them &c. And he adds, that better a dead foul
in a dead body, and that feducers die without faith,
then murther ^ndfeduce m2Lr\y precious fouls from the
faith.
' Henry Archer was a non-conformift together with his Saints, fhall vifibly
preacher in London, who fled to Hoi- poflefs a Monarchical! State and King-
land and became paftor of the Englifh dom in the World. 1642." Brook, Lives
Church in Arnheim. He was a Mille- of the Puritans, ii. 455. Williams ex-
narian, and wrote a work entitled, "The prefles the fame apprehenfions in regard
Perfonal Reign of Chriil upon Earth, to the Pope's recovering his power in
In a Treatife wherein is fully and large- The Bloudy Tenent, 64. 185. Pub. Narr.
ly laid open and proved, that JefusChrift, Clui, iii. 137, 326.
22 2 The bloody Tenent yet more bloody.
Truth. The Lord lej'us commanding to give God
the things that be Gods, and to CaJ'ar the things that
Things of be Ceejars, gives all his followers a clear and glorious
Ca-fj" torch of light to diftinguilh between ij^tWtvj- again (t
God in 2ijpiritual way, and offenders againfl Ccejar,
his Lawes,jlate and government in a civil way.
Tis true, Jlatterers and time-Jervers ufe to make
Religions Religion and [ i 20] ju/lice, the two pillars of a State,
of the world .^^^ lb indeed do all iiich /Az/'t'j- in the world as main-
politick in- . ,, n ;• • • i i • • i •
mentions to tainc a Jtatc- Keltgton, mvented and mamtained in
maintaine civil poUcy to maintaine a civil Jl ate. But all men
V that have tafted of hijiory or travel, are witnelfes fuf-
licient ot thefe two particulars.
The abfo- Fifft concerning jujlice, that if thtfword and ^<z/-
lute necefi- ajices oi jiijUce (in a fort or meafure) be not drawn
orderlT "^^^ held forth, againfl: fcandalous offenders againfl:
govern- civH Jlate, that civil Jlate mull dilfolve by little and
ment all jj^j-jg from civiHtv to barburifme, which is a wilder-
t be world , , ,. , -^ ■J
over. fit^Js of ///t' and manners.
Peace. Yea the very barbarians and P^^j^^wj of the
world themfelves are forced for their holding and
hanging together in barbarous compaines, to ufe the
ties and knots, and bands of a kind of aW/ jujlice
againfl fcandalous offenders againll their Common-
weale and profit.
Truth. But too many thoufands of Cities and Jlates
in the world have and do flourifh for many genera-
tions and ages of men, wherein (whatever C(^/^r gets)
God cannot get one penny of his due in any bare per-
mijjion or toleration of his religion and worlhip.
Peace. Dear Truth, thefe two points being fo con-
llantly proved, I can but wonder that Mailer Cotton
The bloody Tenent yet tnore bloody. 223
or any fervant of Chrijl lefus, fliould cry out to the
Ceefars of this world to help the eternal God to get
his due, becaufe Chrijl lefus grants them a civil fword
in civil cafes, to preferve their civil fates from bar-
barifme and confufon.
Truth. That worthy Emperor, Antoninus Pius, in
his letters for the Chrifians, plainly tels the govern-
ors of his provinces, that the gods were able to punifh Antoninus
thofe that tinned againrt their worjhip ; evidently ^^-J^^^y^^^
declaring, by that light ot confcience and hioivledge
which God had lighted up in his foul, the vafi: differ-
ence between offenders in the civil fate, and offendors
againft the true and only religion and worfhip, about
which the whole world difagreeth, and is hifl: to-
gether (by this bloody tenentj I fay hift together by
the ears and throat, in blood and fre, as the tide of
times, major vote, armies and armes of flejl:> prevaile.
Peace. Ah (Dear truth) is there is no Balme in
Gilead, no balances, no fword oi fpiritual jufice in the
City, and kingdome of Chrijl Jejus, but that the ojji- The Jegen-
\x, en. . U r ^ r- r 5 a eracy of
cers thereof mult run to borrow [121 J Lcejarsx Are ci,^/?/,?;?/-
the Armories of the true king Solomon Chrif y efus ty now pro-
dii'armed ? Kre there no fpiritual fwords girt upon-'^
the thighs of thofe valiant ones, that fliould guard
his heavenly bed, except the fword oifeel be run for
from the cutlers fhop ? Is the Religion of Chrif fefus
fo poor and fo weak and feeble grown, fo cowardly
/ and bafe (iince Paul fpake fo glorioufly of it, and the
weapons of it (2 Cor. io.[4.]) that neither the yiwAZ/Vrj
nor Comtnanders in Chrif s Army have any courage or
skill to withftand liafficiently in all points a falfe
teacher, a falfe prophet, 2.fpiritual cheater or deceiver}
224 '^'^^ bloody Tenent yet more bloody.
Truth. This muft all that follow "Jefus bitterly
lament, that not a Ipiritual /word or Jpear is to be
found in the fpiritual IJ'rael of God, but that his poor
IJraelites are forced down to the ^hilijlins of this
worlds Smiths, Sec. And that the princes of Zion
are become feeble like harts without pafture, as
yerewy complaineth in his Lamentations. | i : 6.]
Peace. Now whereas it was added, that a civil
Jword hardens the followers ot falfe teachers in the
fuffering of their leaders, and begets an impreflion of
the faljhood oi that religion, which cannot uphold it
ie\i 2A\ the. world over, but with fuch injlrutnents oi
violetice, &c. Mafter Cotton replies, that the Magijlrate
ought not to draw out his /word againfl: Jeducers,
untill he hath ufed all good means for convihion, &c.
and then (faith he) he (hould be cruel to Chrijls
Lambs in fparing the Foxes, &c.
Truth. Who knows not this to be the plea and
pradtii'e of all Popijh perj'ecutors in all ages, to com-
The loath- p^fg j];^ and land to reduce the heretick to the union
'rfft/ofZ'r- ^^^ bofome of the church, not only with promifes,
fecutors. threatnings, &c. but ottimes with folemn difputations,
and fometimes writings and waitings, before they
come to the definitive fentence, and deliver him to
the fecular power, and fo to the ufe of thofe defper-
ate remedies of hangitig, burning, &c. How do the
bloody Popes and the bloody Banners in their hypo-
critical letters and bloody Jentences, profefs their lament-
able grief at errors and herejies ; their clemency and
mercy, and great pains taken to reduce that wand-
ring, to return the lofl childe, to heal the fcabbed
jheep ? yea and when they are forced (as they fay)
T^he bloody Tenent yet more bloody. 225
for the faving of the flock from infeSlion to deliver
(\ich.Jheep to ih.t fecular power, as their butchers and
executioners ; yet befeech they [122] that power, and ^" ''^''"'
that (moll: hypocritically without (liame) in '^^ tenJ and
bowels of Chrijl Jefus, to Miniiler jujlice with inch proceed-
tnoderation, that it it be pollible the hereticks foul mav"!'?^ ""'
he faved, but however thejlock may be preferved ivonvcuted.
fuch damnable DoBrine.
Peace. Mafter Cotton will here blame the alleadg-
ing of this : for the Popijh Religion is falfe, but theirs
true, &c.
Truth. Tis true, the Papi/is Religion is falfe, yet
Mafter Cotton cannot pafs without fufpition to be too
neer of kin to the bloody Papiji, to whom they are
fo neer in practice : The Lord "Jefus gave an everlaft-
ing rule to his poor fervants, to difcern all i^iKt prophets
by, to wit, theiryrz//Vj- and bloody praBices. But,
Secondly, The holy Spirit of God in this 2 to Tim.
now inlifted on, not only commands Titnothy to ex-
hort the oppoftte, but patiently to wait and attend
Gods will, if peradventure God will give repentance,
and that they may recover theml'elves &c.
Peace. Mafter Cotton will not deny, together with
meek exhortation, patient waiting, &c.
Truth. Why then doth he limit the holy one of
Ifrael to dayes or moneths ? Three months was by the
law (in Majfachufets in New England) the time of
patience to the excommunicate, before the fecular power
was to deal with him :' But we finde no time limi-
■ " It is therefore ordered, that who- fuch perfon fliall be prefented to the
ever fhall ftand excominunicate for the Court of Ailillants, and then proceeded
fpace of 6 months, without labouring with by iine, imprifonment, or further,
what in him or her lyeth to bee reftored, &c." Mafs. Cot. Records, i. 242, Sept.
29
2 26 The bloody Tenent yet more bloody.
Too port a [Qi^^ nor no dire£iion given to Timothy or \\\'i J'ucceJ-
repWtana J°^^ to profecute the oppojite before Cajarshzx, in cafe
in New God vouchfafcd not repentance upon their means and
England, waiting.
3. Chriji Jefus hath not been without bowels of
compajjion in all his gracious care and provijion he
hath made for his Jheep and lambs, againft the fpirit-
ual IVolves and Foxes ; although we read not a word
of the arwe of Jlejb and Jivord oi Jleel appointed by
himfelf for their defence in his mod blelfed laft Will
and Tertament.
J'olfe 4. Lailly, to that inilance of the DoTiatijls and
'commonl P^P^^^^ fupprelfed by the civil fivord, no queiHon but
hardned hy{^% bcfofe) a ctvH fword is able, among civil people,
per/ecu- jq make a whole nation, or ivorld of hypocrites : and
yet experience alfo teltifies (however Mailer Cotton
makes it but accidental ) that it is the common and
ordinary e^'e^ of the civil /word drawn forth (as they
fpeak) [123] again ft hereticks,feducers Sec. to harden
the feducers and /educed, by their Jujferings, and to
beget no other opinion in their hearts, then of the
cruelty and weaknefs of the heart and cauje of their
perjecutors.
Peace. There hath been no fmall noife of Mafter
The great Gortons and his friends being difcip lined {ox as the
M"^'"S' Papijls call it, difcipled in the Schoole of the New
''Gorton and ^^^S^^fi chwches : It is worth the inquiry to ask what
his friends co7iviBion and converjion hath all their hojlilities, cap-
6, 1638. In The Bloudy Tenent, 222, fay. It continued in force but one year,
Puh. Narr. Club, iii. 386, Williams having been repealed Sept. 9, 1639,
refers to this law, and with the fame un- fometime before the prefent work was
important error as to the time, intima- written. Majfachufetts Colonial Records
ting that he only knew the law by hear- i. 271.
The bloody Tenent yet more bloody.
227
tivatings, courtings, imprifonings, chainings, banijhings, '" ^^^
&c. wrought upon them?' "^ "" '
■ Samuel Gorton and his aflbciates had
been taken at Warwick and brought to
Bofton, where they were placed on trial,
and received fentence Nov. 3, 1643.
" They were charged to he blafphemous
enemies of the true religion of our Lord
jefus Chrift, and of all his holy ordi-
nances, and likewife of all civil govern-
ment among his people, and particularly
in this jurildiftion." Winthrop, New
England, ii. 176; Mafs. Col. Rec, ii.
51. Gorton himfelf ftates that "they
rehearfed in the ears of the people, di-
vers grofs opinions, which they had com-
piled together out of our writing, which
we abhorred : that we denied all the
Churches of Jefus Chrift, becaufe we
could not join with them in that way of
Church order which they had eftablilhed
among them : again, that we denied all
the holy ordinances of Chrift, becaufe
we could not join with them in their
way of adminiftration ; as alio that we
denied all civil Magiftracy, becaufe we
could not yield to their authority, to be
exercifed in thofe parts where we lived,
(that place being above four and twenty
miles out of their bound) which we
would not once have queftioned, if we
had been within the compafs of their
jurifdiftion." Simpiicitie's Defence, R. I.
Hijl. Coll., ii. I 20.
The attempt on the part of Maffachu-
fetts to exercife territorial jurifdiftion
over Shawomet, which Gorton and his
company had purchaled of Miantinomi
on purpofe to efcape from it, was mixed
with the hatred for his opinions. But
herefv and blafphemy were the charges
which occupied the chief attention
of the Court. After a long procefs.
conviftion came, and " the Court pro-
ceeded to confider of their fentence,
in which the Court was much divided.
All the Magiftrates, fave three, were of
opinion that Gorton ought to die, but
the greateft number of the deputies dif-
fenting, that vote did not pafs." Win-
throp, New England, ii. 1 77. Gorton was
fentenced " to be confined to Charles-
town, there to be fet on work, and to
wear fuch bolts or irons as may hinder
his efcape," and "if he fhall break his
faid confinement, or publilh, declare, or
maintain any of the blafphemous or
abominable herefies wherewith he hath
been charged," "upon conviftion there-
of ftiall be condemned to death and exe-
cuted." Mafs. Col. Rec. ii. 52. Simpiic-
itie's Defence, I 34.
Cotton had taken his ihare in thefe
atrocious proceedings. While the Court
was deliberating upon the fentence, "the
judgment of the elders alfo had been
demanded about their blafphemous
fpeeches and opinions, what punifhment
was due by the Word of God. Their
anfwer was their offence deferved death
by the law of God." Winthrop, New
England, ii. 176. On the forenoon ot
the day in which fentence was palfed
upon them Cotton preached. Gorton
fays that he urged that if they had dif-
fented not out of ignorance, but "out ot
tendernefs of confcience, and able to
render reafon for what we did (and
other things of like nature") then were
we ripened for death." Simpiicitie's De-
fence, 133. Gorton alfo accufes Cotton
of having advifed in a fermon on Zeph-
aniah, ii. 10, 11, that all neceflaries
be witheld from him and that he be
228
The bloody Tenent yet more bloody.
Antoninia
Pius his
Edia
againji
perfecu-
tion.
Truth. Shall I Ipeak my thoughts without par-
tiality ? I am no more of Maimer Gortons Religion
then of Mafter Cottons: and yet if Mafter Cotton
complaine of their objlinacy in their way, I cannot
but impute it to this bloody tenent and prailice, which
ordinarily doth give ftrength and vigour, fpirit and
refolution to the moft erroneous, when fuch unright-
eous and moft unchrijlian proceedings are exercifed
againft them.
Peace. Touching the EdiB of Antoninus Pius con-
cerning perfeciition of Chrijiians, and the opinion it
begat in their hearts of the cruelty of their perjecu-
tors, Mafter Cotton anfwers, firft, the Pagan Religion
is not of God but the Religion ot Chrtjlians came
down from Heaven in the Gofpel-truth.
Truth. This is moft true, to him that believeth
that there is but one God, one Lord, one Spirit, one
baptijm, one body &;c. according to Chrijl "Jejus his
injiitution; and that from that bleft'ed ejlate the
Apojiacy hath been made ; and that all other Gods,
ftarved to death. Simplicitie's Defence,
That Williams was not only not " ot
Mailer Gorton's religion," but even held
him in confiderable diflike at an earlier
period, is feen in a letter to Winthrop,
publifhed in Window's Hfpocrific Un-
majked, 55, 56. "Providence, 8th ill,
1640. Mafter Gorton having abuled
high and low at Aquidnick, is now be-
witching and bemadding poor Provi-
dence, both with his uncleane and foul
cenfures of all the minillers of this coun-
try (for which myfelf have in Chrift's
name withftood him^, and alfo denying
all vifible and external! ordinances in
depth of Familiime, againft which I
have a little difputed and written, and
ftiall I the moft High aflbnting ; to death.
As Paul laid of Afia, I ot Providence
(almoft) all fuck in his povfon, as at tiril
thev did at Aquidnick. Some few and
myielf withftood his inhabitation, and
town privileges, without confeftion to
retbrmation of his uncivil and inhuman
prattifes at Portfmouth : Vet the tide is
too ftrong againft us, and I feare (if the
framer of hearts helpe not) it will force
me to little Patience, a little ifle next to
your Prudence." Arnold, Hiji. R. /.,
i. 172.
The bloody Tenent yet more bloody. 229
Lords, Spirits, Faiths, Baptifms or churches, are falfe :
But what is this to many millions of men and women,
in fo many kingdomes and nations. Cities and parts of
the world, who believe as confidently their lies of
many Gods and Chrijls, all which they believe (as
the Ephejians of their Diana, and ot the image of
'Jupiter, and (as Mafter Cotton of the way of his
Religion) that they come down from heaveti?
Peace. Doubtlefs, according to their belief, all the
peoples of thofe nations, kingdoms and coutitries, wherein
the name of Chriji is founded, whether of the greek
church or the latine, whether of Popijh or Protejiant
pror'effion will fay as Malter Cotton, my religion came
down from heaven in the Gofpel of Truth, 6cc.
I 24J Truth. Now then either the /word oi Jieel muft
decide this controverfie (according to the bloody tenent
of perfecution) in the fuppreffing ot hereticks, blaj-
phemers, idolaters -aLndiJeducers, by the ftrength of an
arme oijlejh : or elfe the two-edged fword ot the
Spirit of God, the word of God coming out of the
mouth of Chriji Jefus in the fnouths ot his Jervants,
which will either humble and fubdue the Rebels, or
cut moft deep, and kill with an eternal vengeance.
Peace. But (faith Mafter Cotton) it will beget an
opinion of cruelty to murther innocents, but not to put '^^^ '^'f-
I J I r r I ference be-
to death murtberers 01 Jouls. tween fpir-
Truth. I anfwer, befide that great and covsvcdox^ituai and
difference of civil murther, and Jpiritual, there is a^^^"^^^
fecond, to wit, that in the murther of an innocent, the
confcience of a tnurtherer is opened, and commonly
the mouth confefi*eth I am a tnurtherer, I have killed
an innocent : but run through all the coajls and quar-
230 The bloody Tenent yet more bloody.
ters of the whole "world, and the very confciences of
fo many thoufands ot (o\i\-»mrtherers are rootedly
fatisried and perfwaded, that they are fo far from
being ttiurtherers as that they are fo mzny faviours of
the fouls of luen, and Priejls and Minijlcrs of the mod:
high God or Qiods, &c.
Peace. Vox inftance, if a man fay Mafter Cotton is
a fubjeSl of the ftate of England, and a Minijler of
that ii'orfl?ip, which he believeth to he true, con-
firmed by argument and light lufficient to his under-
Jianding foul and confcience : How many thoufand
are there i'eWow-J'ubje^s with Mafter Cotton to the
Englijh Jlatf, yet of a contrary mind to Mafter Cot-
ton in matter of Gods worjhip ? yea how many are
there (it may be thoufands) profeftlng a Minijlery
contrary to Mafter Co//5«j' ? and the like may be
found in other nations and parts of the ivorld.
Truth. What true reafon ot jujl ice, peace, or com-
Cwtljuf- ffjQ„ fafety ot the whole, can be rendred to the ivorld
implrtially'^^y Mafter Cottons confcience and Minijiry muft be
to permit maintained by the fivord, more then the confciences
one con. ^^j Minijleries of his other fellow-fubjedts ? Why
well as fliould he be accounted (I mean at the bar of civil
another. jujUce) I fay accountcd a foul Saviour, and all other
Minifters of other Religions and confciences, foul-
murtherers, and fo be executed as murtherers, or forced
to temporize or turn from their Religion, [ i 25J which
is but hypocri/ie in Religion againft their confcience,
which is ten thoufand times worfe, and renders men,
when they lin againft their confcience, not only hypo-
crites, but Atheifts, and fo fit for the pracftife of any
evil murthers, adulteries, treafons, &c ?
The bloody Tenent yet more bloody. 231
Veace. Mafter Cottons fecond Anfwer is, that \h&'^''' '^'ff^r-
perfecuting Emperors znA governors of Provinces under ^^^^^^^y^^
them, attended not to the convidlion of chriftians,of the Ro-
nor did they endeavour to make it appear that the^'"''^'''
Chrijiians linned againft the Hght of their confciences,the Roman
and therefore no marvel if it bred in the people a-^"/"-
juft opinion of the cruelty of perjecutors, and of the
innocency of chriftians.
Truth. Let it be granted that the Roman Rmperors
did not attend to, nor endeavour this, yet the Roman
Popes, and all the Ajitichrijt governors of their myfti-
cal Provinces, Bijliops and Priejls, have profeffedly
compaifed Sea and Land to make a ProJ'elyte.
Peace. Tis true, the hijlory of the death of the
Saints, llaughtered by fuch perfecutors abundantly
teftifie this, and yet their perfecution will be found
no other then cruelty and murther, and the opinion
of it will never be razed out of the heart of Gods
people, whatever the whole world (which wonders
after and worfliips the bea/i) think to the contrary.
Truth. And I add, that herein Mafter Cottons
former pofition, to wit [that hereticks muft be pun-
ifhed by the civil f word, for finning againft the light
of their own conJcience\ accords fully with the Popifti
clamors, [the hereticks mouths are ftopped, they are
convinced, they have not a word to fay, and yet they
are objlinate ; away with them, hang them, burn
them.]
Peace. Mafter Cotton faith. It is an untrue intima-
tion of the difcujfer, that Antoninus forbod the per-
fecuting oi chriftians upon any fuch ground.
Truth. That it may not reft upon the difcuflers
232
The bloody Tenent yet tiiore bloody.
Antoninus
Pius his
famous
Edia for
liherty to
the Chrif-
tians rela-
ted by that
priiife-war
thy Majier
John
Speede
out of
Eufetitis.
credit or difcredit, I think it not unfeafonable if I
prefent to Efiglijh eyes the Eng/ijb teftimony ot' the
diligent and prail'e worthy-Chronicler Jo/m Speede,
who alfo ingageth Rufcbius his credit, and thus
relateth the eftedl ot A7it07i'mus his mind in thel'e
words.'
The Emperor C^Jar, Marcus, Aurelius, Antonius, &c.
Unto the Commons of Afta,
Sendeth Greeting.
IBoutit not, tut tijc Gods tijcmfrlbcs i)alir a rare
il)at U)irUclJ prrfons f1)all tr l)roug1)t to ligtit; for
it tioil) murl) move appritainc to tljcm, tijrn it Tioti) to
nou, to punifi) furl) asi rrfufc to yrcll) tijrm worfhip :
tut tljis rourfc iutid) ijou take, lioti) rontirmr ttrm
iUi)om gou prrfrrutc in tijis ttrir opinion of pou, iHtat
jjou arc impious tncn, antJ mcrr Atheifts; luljcrrtij it
fommeti) to pafs,t1)at tl)ri} ticfirr in ti)c quarrel of ttrir
GOD, rattrr to loic tijru to srrliJ to tijr toil! of furt
as you arc, anlj ta rmtvarr j)our form of Religion :
iLet'it iiot frcm unfraJonatlc to rail to Pour rrmcin=
branrr tte Earthquakes tuttfi) latfhj 1)abr 1)appsnrti,
anlJ ttiijiri) are ijet, to your great terrour anli grief;
teeaufc ^ untierftaui), t'tat in furt like Accidents, you
raft t!)e Envy of furt rommon miffortune, upon tteir
Shouiilers; uitriclii,) ttcir eontit-enrr, ant truft in tteir
GOD is murlj tlje move inrreafrti: JiMijereas, you
tcing ignorant of tte true raufrs of furt tijing.Q, tio
■ The Hiftorie of Great Britaine under
the Conquefts of the Romans, Saxons, Danes
and Normans, iffc, bv John Speed. Lond.
1632. p. 100. John Speed (1552-1629)
was a tailor by trade, but Sir Fulk Gre-
ville difcovcring his love tor the antiqui-
ties of Great Britain, gave him an allow-
ance to enable him to profecute his
lluJics. The book named above, from
which Williams quotes the trandation of
the refcript, is his great work, on which
he fpent fourteen years labor, and ap-
peared in 1614. It is confidered fupe-
rior to any of the preceding chronicles,
and entitles him to the praife bellowed
in the text. Rofe, Biog. Dia., xii. 84.
The bloody Tenent yet more bloody.
233
botti nrglrct tt)C worfhip of tije otijrr Gods, ant) nifo
tjanifij anti pcrfrrutr tjje frrbants of tijc immciial
GOD, toi)Om tijC Chriftians Oo SUOtfijip ; ailt) pu
perfecute to ti)c Ijcatij all tijc embracers of tijat profrf=
fion. Jn tlje tciialf of t!)rfc turn, mang of tijr ^ro=
binccs Prefident l)abc U)rittcu ftcfore to mj jFatijcr of
famous mrmorjj, to toljom i)e anftocrrti, iEljat iljrg
ffjoullr not tc tnolrftcTi, unlrfs tijrg lucre probrtj to
Ijalie prartifrtr Treafon agaiiift tfje Imperial State ; autr
fonrrruing t1)c fame matter, fome ijabe giben ttotiee
to me, to b)l)om J anftoeret) toitij like molseratiou as
mij ^jfafber iiitr before me: ^nii by our (Piiiet, tro
oriaine, CHjat if ang ijereafter be founti tljus biifte in
moleftingtijefeivinti of men, baitbout anotljeir offence,
aiMe eommanb tbat ije tijat ii3 acciifetr upon t1)is point,
be abfolbetr ; albeit Ije be probctJ to be furl) an one as
jjc is et)argeti to be, tijat is, a chnftian; anU ije tfjat
is Ijis accufer, /ijall fuffec tije fame Punifhment boijiej)
Ije fougljt to procure tinto tlje otljer.-
1 27] In this pallage the wife and experienced Etnperor
obferveth many reafons for the toleration of Chrif-
tiaiis, and inlinuates that the perfecuting of the
Chriftians, confirmed them in their opinion, that
their perfecutors were not only cruel (for that is the
leall; that can be implied in perfecution) but alfo as
the words run, impious men and meer Atheijh.
• This refcript is given by Eufebius,
Ecc. HijL, Lib. iv.. Cap. 13, Cantabri-
gis, 1720 ; alfo by Juftin Martyr, Opera,
torn, i., p. 100, Parifiis, 1636. But its
authenticity is generally doubted by
fcholars. " It is now generally given up
as ipurious." Milman, Hijl. of Chrif-
tianity, ii. 158. "Any man moderately
acquainted with Roman hiftory will fee
at once from the ftyle and tenor that it
30
is a clumfy forgery." George Long,
Thoughts of M. Aurelius, 24. " The
author of this refcript fpeaks rather the
language of a Chriftian than of a pagan
emperor. The fucceeding hiftory, more-
over, does not notice the exiftence of fuch
an edift." Neander, Church Hiftory, i.
104. " That it is not genuine has been
fhown moft convincingly by Is. Haffner,
i^c." Giefeler, Ecc Hift. i. 79, note 4.
234 Tbe bloody Tenent yet more bloody.
The perfe- Peace. Dear Truth, your obfervation forceth from
'nouriih an '"7 peaceable mind, this Tejlimony, which oft to my
hard con- griet and horror, mine earcs have heard many y>t'r-
"" '-^ 'J"' Jons (I hope in their perfons chofen o{ the Lord)
73ra««y//7 having as they conceived, fufFered perfecution from
their per- [\\Q hands, and by the means of many worthy men
whe'rels t>oth of Magijlracy and Minijlry of New England:
Makfac- I fay, they have been by fuch perfecution fo far from
ton conf,fi)^^y^„ wrought on ^c. that thev have been moulded
the jujiice into a urong apprchen/ion, that it was impolTible that
of their fuch their perfecutors ihould be men of -Any fear of
con^ emn- Q^^^ [^yj. fnggr dijjemblers, time-Jervers, "Jehues reform-
ers, for their own ends of honor, eaje, and liberty from
the crofs of Chriji : which apprehenfion although
the difcujj'er (to my knowledge) hath often labored
to root out of many, yet could he hardly prevaile to
fl:ir it, fo groflly, odious, unchrijtian, or antic hrijlian,
appears the ugly face oi perfecution &c.
Examination of CHAP. XLI.
Peace.
IN the difcufling of the prophecy of Ifaiah and
Micah, concerning the breaking ot fivords into
plo'wJhares,-i.nAfpeares into pruning-hooks, truely inter-
preted to foretell the meek temper of Chrijiians in
bringing others to Chriji 'Jejus, Mafter Cotton excepts
againft the difcuOers obfervation upon Mafter Cottons
fmiilitude from IVolves which he would have driven
out from th.t Jheepjold : The obfervation was this, or
The bloody Tenent yet more bloody. 235
to this efFed:, [That if civil poiver might force the
ivolves out, it might force the Jheep in.]
Truth. The difcuifer denied not the ufe of Chrijls
fpiritual power for the Hfe of Yas Jheep, and deJlruBion
of the Wolves : but heaven and earth Hiall fall before
this truth, to wit, [That power that driveth Wolves V Civil
out, may drive (lieep in.] \i fpiritual [128] powerK^/^^'^^^
drive out the wolf e fpiritual, alfo drives in the. f)eep,ofthe
but {{civil power (to wit, hy fwords, whips, prifons,"' '"
burnifigs, &c.) drives out the fpiritual or fnyjiical prce in.
Wolfe, the fame undeniably muft drive in the Jljeep.
Peace. Yea, but Mafter Cotton (too too weakly)
would pleafe himfelf upon the word \^fatne{\ a father,
faith he, with -a. faff e or fword may drive away dogs
that might by the way worry or bite his children
going to School, may he therefore with a ftaffe or
fword drive his children to School ? and are wolves to
be driven away, and Jljeep brought into the fold by
the fame inftruments ? The dog that teares a wolfe, if
he tear the Jljeep alfo, will finde an halter, &c.
Truth. Mafter Cotton hath had a name for a man
of Mofes fpirit, of a meek and gentle temper ; he
cannot but know he hath loft that name with thou-
fands fearing God, by not putting that difference,
between the Wolves and (he Jljeep, the Egyptians and ^^'''''v "'"'
the Ifraelites, as Mofs did : Mofes killed the Egyp- ^nakeT
tian, he reproves the. Ifraelite : All that contviAi&. difference
Mafter Cottons church way (though before dear breth- ''f,'^^^"
ren, familiar and intimate) he not only drives t}s\exx\.and Egyp-
out, as wolves blajphemers, feducers &c. by his pre- f''^"'-
tended fpiritual weapons of Chrif fejus, but alfo by
civil j'word, imprifoning, banifhing, whipping, &c.
236 The bloody Tenetit yet more bloody.
But more particularly, The difculTer indeed ufeth
this word the fame power, but not as Mafter Cotton
feemeth to underhand it, for the Jatne li-eapori. He
hath in this very place printed the dilcuirers words,
that ^Jiiijf'xs for the ivolfe, and a rod or hook for the
(heep. The dog that teares the ivolf, is but to affright
• the (lieep and confequently the father that hath a
ftick a rod tor the child ; But yet thefe ficords,Jiaves,
Jlicks, and rods, are all ot the fame nature in general,
that is of a material, temporal and civil nature, which
may be ufed about natural icohes, Jheep, children, &c.
And if they may be ufed alfo about fpiritual or myf-
tical wolves, to force them out ; it is as cleare as the
Sun-Beames, that they may be ufed, that is fuch civil
weapons as are tit tor myjiical wolves to force them
into the Jheepfold : And thus have all Popilh perfecu-
tors pradtifed in our own and other countries, to wit,
by civil power (as well as by their own pretended
fpiritual ) in forcing their fuppol'ed Jheep to church,
and to conformity, as well as by whips, and Prifons,
Ropes and Fires, driving out the luppoied wolves or
hereticks.
129] Peace. In the dole of this. Mailer Cotton adds
that [Rev. 6. 6.) the Antichrifian wolves fliall drink
bhod, for they are worthy.
Truth. I have in former paffages declared the mif-
conceit of Mall:er Cotton and others, as touching that
Scripture, and that, although they fliall drink blood
filled out of the cups ot Gods righteous vengeance yet
not by judicial prolecution in civil courts ior fpiritual
offences, although yet it is moll: righteous for the kings
and powers of the earth, meerly with refpedl to thefe
The bloody Tenent yet fnore bloody. 237
wolves their opprejfions and bloodjl^edd'mgs, to repay
them again with the Uke fmart and paine, and kinds
oi punijhmeyit .
Peace. Yea and tis for ever memorable, that while
the kings of the earth have given their power to the
beajl, againil: the bodies ot the Sai?its, what cups of ^"Z'-'
blood hzth the righteous hand of the mofl: high filled f,;.,^/"^,^
to Antichrijlian kings and kingdomes, by the bloody /-iv /^^w
Turkes, and by their own more bloody wars, (oxne- "■( f^''-^'''^"'
times for the empty puffs of their titles and honors, ijom,
but as frequently for God (as they pretend) and for
his Religion.
Examination o/'CHAP. XLII.
Peace.
IN this Chapter Mafter Cotton chargeth the difcuf- Whether
fer for making work, to wit, for examining more'' """"""-
particularly the limilitude of wolves brought in \iy per in di-
Mafter Cotton himfelf: yet he confenteth with Mwxivenrelig-
in the firft qiicery, that thofe Wolves of which -P««/'^J/,f/"
warns the elders at Ephefus, were myjlical 2ind.fpirit-
ual wolves ; yet he adds that fuch cannot be good »
fubjeBs, loving iieighbors, faire dealers, becaufe they
fpiritually are not fuch ; and he argues, that then it
will be no advantage to civil Jlates, when the king-
domes of the earth fhall become the kingdomes oft he
Lord: and that then they may do as good, fervice to
the civil Jlate, who bring the wrath of God upon
them by their apojiacy, as they that bring down blejf-
ings from heaven by profejjion and praSlife of the
true religion in purity.
238 The bloody Tenent yet more bloody.
Truth. I defire that this reply be well pondred, for
it will be found dangeroully deftru(flive to the very
roots of all civil relatio7is, [130] converfe and dealing ;
, yea, and any civil being ot the world it Jelf.
Men may Yox, if none be peaceable y«(^Vi?j-, loving neighbors,
falrPand f^if^ dealers, but fuch [as are] of Malier Cottons con-
peaceabk, fcience and religion (which he conceives to be the only
though not j^yg religion) what will become of all other jiates,
of the only ^ ' . . , r •/• • / /
rc//V- governments, cities, towns, peoples, families, neighbors.
one re
'on- upon \\\t. face of the earth ? I fay, what will become-
of them (efpecially if power were in Mafter Cottons
hand to deal with them as Wolves})
Peace. Alas, too too frequent experience tels us in
all parts of the world, that many thoufands are far
more peaceable fubjetis, more loving and helpful
neighbors, and more true and tair dealers in civil con-
verjatioii, then many who account themfelves to be
the only religious people in the world.
Truth. But againe. What the ftate of things rtiall
be, and what the manner of the adminijlration of
Chrijis kingdome, when the kingdomes of the earth
fliall become the kingdomes of the Lord, Mailer Cot-
ton doth not exprefs ; and for wrath brought upon
civil Jiates for their apojlacy, I defire Mailer Cotton
to (hew, where ever God dellroyed any Nation in the
world (one only excepted) for Apojlacy from his
truth and worfhip ? Yea and where was ever Ifrael
(the only true national church that Mailer Cotton will
acknowledge) meerly for apollalie dellroyed, with-
out general ripenefs in other lins alfo, and efpecially
for their perfecuting of fuch, as declared their apojlajie,
fuperjiition, and will-worlliip from God unto them.
The bloody Tenent yet }?iore bloody. 239
Peace. In the next place Mafter Cotton granting
that the charge given to watch againft thefe Wolves,
was not given to the Magijirates of the City of Ephe-
fus, but to the elders of the church of Chrijl in Ephe-
fus, he yet chargeth the difculTer with a palpable
and notorious flander, for faying, that many of thofe
charges and exhortations given by the Lord Jejus to
ihe Jhepherds and Minijiers of the churches, are com-
monly attributed by the anfwerer in this difcourfe to
the civil Magijlrate.
Truth. This heavy charge of Mafter Cottons againft
the difcufler, will be found to be a fruit of Anger and
paffion, and not of reajon and moderation ; as alio his
denyal that one of thofe charges given to Minijiers,
were direcfled by him to Magijirates.
131] For if Mafter Cotton, or any pleafe to view over Scriptures
Mafter Cottons allegations from the New T ejl anient '"p^^ ^^i^^
in this difcourfe, he fliall finde that [Tit. 3. [ i o.j) rejeEl church to
the heretick a charge given by the Lord "J ejus to Titus, J^ "'"'
and the church at Crete, is brought for the proof of
the Magijirates punifhing, imprifoning, baniftiing,
killing the heretick, idolater &c.
The like charges of Chrijl 'JeJ'us fent to the Min-
ijiers and churches of Ajia, for tolerating amongft
them Balaam and Jezabel, are produced to prove
profecutions againft falfe Prophets and profelfors in
the City and Conifnonweal.
Yea although Mafter Cotton name not AB. 20. [29.]
yet in that Mafter Cotton affirmeth that Magijirates
with the civil /word muft drive away Wolves, from
the flieepfold of Chrijl the church, meaning fpiritual
wolves, falfe teachers, he may be truly faid to quote
all fuch Scriptures as give charge againft fuch Wolves.
240 The bloody Tenent yet more bloody.
Peace. Indeed Mafter Cotton more then once
pleafeth himfelt with this fimilitude of Wolves, to
prove the Magijiratcs piety and pity to the Jheep, in
flaying and driving away the wolves, falfe teachers, 6cc.
The Mag- "Truth. Hence was it (for commonly •where Ji at e-
alhthe "' ^eUgio7is are fet up, the Magijlrate is but the Minif-
Cleargies ters Cane through whom the Clergy fpeaks) I fay
Cane.l^c. probably hence from fuch mifapplyed Scriptures in
their churches, that in their folemn f/ivV general court,
at the baniOiment of one poor man amongil them,
hunted out as a ivolf or heretick, the governor who
then was, (landing up alleadged for a ground of their
duty to drive away fuch by banijhiuent, that famous
charge of Chrijl fejus to his Minijiers and Church at
Rome [Rom. 1 6. | 1 7. |) Marke them that caufe divijions
contrary to the doBrine which you have received, and
Rom. 16. avoid, that is, by banip.iment :' By all which and more
^VfjL it may be found, how Sathan hath ahufed their trodlv
a governor vc\\\\a% and apprehcnlious m cauling them lo to abule
'" ^''"^ the holy writi?igs of truth and Tejiament of Chrijl
ngan . <jgj-^^^ ^^^ x}[v3X how ever they deny it in exprefs
tearms, yet by moll impregnable conjequence and
implication they make up a kind of tiational church,
and (as the phrafe is) a Chrijlian Jlate and government
of church and Commonnveale, that is, of Chrijl and the
world together.
■ See page lo6, fupra. This refers to feen in Winthrop's account of the trial.
Williams's own banifhment. The min- AVa' England, i. 194. John Havnes was
illers were invited to meet with the mag- Governor. Six months after, when Win-
irtrates, and give their advice in his cafe, throp was called in quellion for his admin-
Which was worfe, for the minillers to illration, Havnes accufed him of too
declare fuch opinions as they did, or for great lenity, which he feems to have
the court to aflc their advice, is not eafy determined Ihould be no fault of his.
to fay. How completely they adled to- H'inlhrop, i. 212.
gether, and united Church and State, is
The bloody Tenent yet more blooay. 241
Peace. To proceed, it being further inquired into,
whether in [132] all the New Tejlament oi Chriji
Jefus there be any fuch word of Chrijl, either by
wz.'^ oi command, Promife, or example countenancing
the civil Ji ate to meddle with thefe myjiical Wolves,
if in civil things peaceable and obedient. Mafter
Cotton replieth, that this condition of peaceable and
obedient, implies a contradiElion to the Jiature and
praftife of wolves. How can, faith he, wolves be
peaceable and obedient, unlefs rejlrainedt Can there
be peace, Jehu, fo long as the whoredomes of "Jezabel
and her witchcrafts are fo many ? And when it might
be objedied \.\\iX Jpiritual whoredofnes and witchcrafts
might ftand with civil peace. He anfwers. No verily,
for the whoredomes and witchcrafts of the fezabel of
P.o7ne took away civil peace from the earth, and
brought the Turks to opprefs both the peace of
Chrijiian churches and Commotiweals, Rev. 9. 15, 2t.
Truth. I wonder fince Mafter Cotton in this very
palfage mentioneth the fpiritual wolves, whores, and
witches, as well as tiatural and moral. How he can
imagine that a fpiritual wolf or witch (to wit, fo or
fo in matters oi fpiritual worrtiip and religion) might
not polTibly be peaceable and obedient in civil things.
'^eace. Yea but he alleadgeth the whoredomes of
the fezabel of Rome.
Truth. Why, was not the State of England, the
Kings and Slueens, and Parliaments thereof, lawful as
kings and fates, though overwhelmed and overfpread
univerfally with the Romifj abominations ? If fuch
wolves, whores, and witches could yeeld no civil obe-
dience, could they then exercife (by the fame argu-
3'
242 The bloody Tenent yet more bloody.
The iiooJy ffjent) any civil authority ? And fliall we then conclude
plucks up ^'^ ^^^ former PopKli kings and Parliaments (and
z^/' »^//a»/confequently laives) unlawful, becaufe in fpiritual
..f'J. things they were as Wolves, &c. tearing and burn-
civti bctfts* o y - . , . ^
t^c, ing the poor fheep of Chrijl ? will it not then be
unlawful for any man, that is perfwaded the whole
natio7i where he lives is idolatrous, fpiritually li-horifh,
See. I fay unlawful for him to live in fuch a Jlate,
although he might with freedome to his own con-
Jcience} whither will luch kind of arguing drive at
laft, but to pluck up the roots of iW Jiates and peoples
in the world, as not capable to yeeld civil obedience,
or exercife civil authority, except luch people, Mag-
ijlrates, 6cc. as are of Mafter Cottons church and
religion.
133] Peace. Methinks experience (were there no
Scripture nor reajon) might tell us how peaceable
and iuft neighbors and dealers many thoufands and
millions of 'Jews, 'Turks, Antichrijlians, and Pagans
are to be found, notwithltanding their fpiritual whore-
doms, witchcrafts, &c.
Truth. Yea, and why doth Mafler Cotton alleadge
the "Jezabel oi Kome, and the comming in of the
The plague Turks? It is true, Gorf' brought in the Armies oi l\\c
of the Turkes upon the Eajiern Empire, which yet flour-
irtied many ages (even in their apojlacies) before their
deJlruBion by the Turkes. And how many ages and
generations hath lezabel of Kome fitten as a ^ueen in
Romej triumphant peace and glory, even lince the riling of
glory and the Turks (and fo (hall lit probably in greater and
own/a . gj-eater, untill the time of her appointed judgemetit
and downfal ? If Chriji Jejus were a true Prophet
The bloody Tenent yet more bloody. 243
[lohn 16.) outward peace, profperity, riches, honor, is
the portion of this world, notwithftanding their idol-
atries, apojiacies, blafphemies : But the portion of
Chrijis followers (like his own, and both like a wo-
man in travel) paine ?in6. forrow, yea poverty and per-
fecution, untill the great day of refrejl.nng, neer
approaching.
Peace. M after Cotton againe fends us to Revelations
the 16. 4, 5, 6, 7.
Truth. And I muft alfo fend Mafter Cotton and
the Reader to our difproving of that proof above
faid.
Further, whereas he calls Row. 13. [4.] the great
Charter for all Magijirates to deal in Jpiritual matters,
I have and (hall manifeft in the examinations upon that
place, how weak a warrant it is for the civil Jlate,
and the ojficers thereof, to conceive themfelvesy/'/W/-
ual Phyjitians, by vertue ot their office, appointed by
God, in fpiritual ^nA foul-evils.
Peace. Whereas it was urged, that Magijirates
befide their skil in civil laws and government, muft
be able (it Mafter Cottons bloody tenent be true) 2,^ The civil
judges and heads to dQiermmc fpiritual caufes and-^^'^ff
controver/ies, and that by the fight of his own eyes, tliereof
and not other mens ; Mafter Cotton replies, that Mag- '".""'" ^'
ifrates ought to be skilled in the fundamentals oijudges.
religion, and that their igyiorance excufeth not.
Truth. In this paftage Mafter Cotton waveth that
inference [134] [That then Magijirates muft be heads
2iX\d judges in Jpiritual cauj'es :] That inference cannot
poftibly be avoided, if we grant it their duty (as Maf-
ter Cotton feemes to do) to pafs fentence in the fun-
244 '^^^ bloody Tenent yet more bloody.
damentals of religion, and in thole points which have
been and are fo greatly controverted among all forts
of men that name the name oi Chriji.
2. If Magi/lrates mult thus judge, reforme, Cffr.
where hath been the care of Cbrijl lejus to appoint
Foul neg- in all parts of the world, fuch Magijlrates, as might
uponChrif}^'^^^ care of his religion and worjhip? why hath he
Jefus. ' not furnilhed them with lome capacity and ability to
the work. ?
Peace. It is lamentable to think that moft of the
Magijlrates in the world (beyond compare) know
not fo much as whether there be a Chrijl or no.
Truth. If Chrijl lefus had forgotten himfelf for
three hundred yeers together, furnilhing his church
with no other heads but of Wohcs, Bear, Lyons, and
Tygers, the Ko/nane Emperors yet (after a little relrelh-
ing by Conjlantine, Theodo/ius &c.) why Ihould he
flill forget himfelf (even a thoufand yeers together,
providing no other heads, but bloody and Popijh ki?igs
and Emperors ?
The cafe of Peace. What think you [dear truth) of Malfer
Gallto. Cottons grant of Gallios not being bound to judge in
matters ot religion, becaufe he had no Law trom
Ccefar whofe deputy he was ?
Truth. I anfwer what if he had not a law from
Ccefar, if yet he had a law from Chrijl lej'us, as Maf-
ttv Cotton implies?* Or will iVIafter Ctz/'/o// fufpend
the execution of Chrijls icill, upon the kings, Jlates, or
peoples minds that choofe fuch Magijlrates to be their
deputies in the Commonwealel But the truth is, con-
cerning Gallio, whatever he was in his perfon, and
however he did evil in luffering the peace to be
The bloody Tenent yet more bloody. 245
broken ; yet will Mafter Cotton never prove, that he
had calling from either God or man, to go beyond
his civil Magiftracy and office to intermeddle with
matters of a fpiritiial nature, and that Gallio knew
well enough, and other Magiftrates of the world iliall
know in the Lords moft gracious appointed feafon.
Peace. The difcuffer ending this Chapter with the
infallible fafety of Gods chofen, notwithftanding all
ravenous wolves, &c. [135] Mafter Cotton replies from
Deut 1 3. that God was able to keep his ftieep in
Ifrael, yet they that feduced them were to be put to
death.
Truth. That argument was not alleadged with the
derogation to any of Gods holy ordi?iances, which
concern the calling or preferving of fuch whom God
hath chofen to falvation, but only to difcover the
over-bufie fear of Gods looling any of his chofen to
falvation, by the jaws of fpiritual wolves, &c. For Deut.
13. [5. 10.] Let Mafter Cotton produce fuch a tniracu-
lous nation or people (as I may call it) fo brought out
of the land of Egypt into covenant with God &c. and
I fliall readily grant that Jeducers of fuch a people
from fuch a God, are worthy to die a thoufand deaths :
But if Mafter Cotton will now tell me that the Chrif-
tian congregational church is the Ifrael of God, and
the coming forth of Egypt is now myjlical 2.ndL fpirit-
ual, why will he not content himfelf with a myjlical
2.wA fpiritual death to be inflidled upon him that Ihall
feduce an Ifraelite from the Lord his God ?
246 The bloody Tenent yet more bloody.
Examination of QWW. XLIII.
Peace.
Shameful -■ "■ Po,-, fhg ^fth query to wit, whether the elders of
caji upon ^"^ ^^^ church at Ephefus were not kitHciently tur-
the fpirit. iiiftied by the Lord J ejus to drive away xhe(t Jpiritual
Tr ^of''' ^""^ myjlical loolves, Mafter Cotton replies, by grant-
Chriji ing, that they were furnilhed with fufficient power
Jff"'- to cart them out of the church ; but being call out,
they had not lufficient power to drive them away
from conferring and corrupting the members of the
church, or other godly ones out of the church; and
he adds, that it is no difhonour to Chrijl, nor im-
peachment to the fujficiency of his ordinances left by
Chriji, that in fuch a cafe the viinijier oi jujlice in the
civil Jlate, (hould allirt the Minirters of the Gofpcl in
the church jlate.
Truth. This grant and this addition do as ill agree,
as light and darkenefs, Chrijl and Belial together.
For, is the church or kingdome ^i Chrijl Jejus fuffi-
ciently furnillied (that is, in it [136] felf without the
help of the civil Magijlrate) to excommunicate, to caft
1a/lu>'e7-' thefe wolves out of the Fold : Oh let M. Cotton then,
lies of and all that love Chrijl JeJus in truth, obferve what
Chrijis evidently follows, then is this church of Chrijl fuffi-
peopte m . f. . ' . . . . •' .
fpiritual ciently lurnilhed to receive lucn perlons \n againe
eaufes. upon repentance, then fufficiently furnilhed at rirll to
be congregated together by ChriJls meancs to ordaine
their officers, to judge ot doElrmes and perfons, and all
this (necellarily upon Mafter Cottons grant) without
the help of the civil Magijirates.
The bloody Tenent yet more bloody. 247
Peace. Yea, and it feernes to me incredible, and
unreafonable, that Chriji 'J ejus (hould have left power
and authority lufficient to take and bind a rebel againft
his kingdome, to arraigne him and pafs fentence upon
him, yea and execute him in the cutting off fuch an
ojfhidor from the land of the living, delivering him Themighty
over into the power of that roaring Lyon the devil -/J-^i^i^^-^i
And yet that ChriJI lefus (liould not have \&h power ^aeapons.
fufficient (in fuch publick, high and folmne aBions of
his kingdome) to declare lut?icient caufe of fuch pro-
ceedings, by v^hich all men may fee, the goings of the
Son of God in his church and ki?igdome, or if willfully
blind may juftly be further hardned.
Truth. The place from Titus alleadged (unto which
many other Scriptures teftifie) I fay that place doth
evidently ihew, that the power of Chriji lefus left in
the hand of his churches and elders, was not only fuf-
ficient to caft out fuch wolves, but even to ftop or
muzzle their mouthes (whatever their gainfaying be,
whether by conferring, preaching, printing &c.) which
takes off the plea of the great need of the civil [word, ^ """'"f.
to corred: the conference ot fuch perfons &c. when hy'fai/e teach
the words of Paul it is here plaine, that they can per-''"-
form fuch conferences, no otherwife, but with a ftopt
or muzled mouth.
Let it be produced where Chrifl lefus in fuch cafes
writes to the Magijlrates (either of Crete, or Ephefus, chrijt
or any other civil jurifdiSiion where the churches were J^f"^ ""''
relident) to help the Minifters and churches with their ^^"^l^/^^-^
civil powers, after they had caft forth any perfon obfti- to the civil
nate : Doubtlefs Chrift lefus in Paul and other of his-^'"'''"
fervants would have written to fome oi fuch Magif-
248 The bloody Tenent yet more bloody.
trates in fome place or other, having occafion to
write to lo many churches about luch cal'es.
137] Peace. It will (poffibly) be faid, it had been in
vaine, for they were idolaters and perfecutors.
Truth. The Lord is pleafed throughout the whole
Scripture in the mouths ot \\\% fervants and prophets
to call for duties at the hands of all tnen, notwith-
ftanding their natural hardnefs and inability, that fo
he might drive them to fee their duty and tiiif'ery, and
remedy alone in God by Chrijl "JeJ'us.
Turk and Peace. I fee now, that this hindrin^.of conference
aUProteft. ^^- ^^Y ^^^ civil fword is nothing ell'e but a conformity
antsagainjlWxx!^ the Popc \w defending his Canons, and with the
free confer, q-^^ J, j^^ guarding his Alcoran hy pre and J'word ; with
whom, and their ways Chrijl Je/'us hath no conformity
nor communion, nor with their carnal ficord, his two-
edged /■kwv/ that proceedeth out of his mouth Rev. i.
[16] Befide Chrijl Jejus hath not onely furniihed his
The ammu- 'church with poiver fufficient to excotnmunicate, but
nition of every one ot his followers with a complcat armour
fouldiers ^"■'O'^ head to foot (helmet, breajl-plate Jword -And Tar-
get, and and fpiritual Ihoes [Ephef. 6. [14. 15.]) in
which refpedt the leafl: of Chrijls fervants are inabled
to rtop the mouth of Papijls, Pope, Turks and devils.
David and Pcace. Yea all experience Ihews how Chrijl J ejus
Goliah (little David) in the leafl of his fervants, hath been
^''"' able with thofe ^Xn'me. J'mooth Jlones out of the brook
of holy Scripture, to lay groveling in their Jpiritual
gore, the Jloutejl Champions [Popes, Cardinals, BiJhops,
DoStors) of the Antic hrijlian Vhilijlins.
Truth. I add, if the elders, and churches, and ordi-
nances of Chrijl have fuch need of the civil fword for
The bloody Tenent yet more bloody. 249
their itiaintenance and proteSlion (I mean in fpiritual
things) fure the Lord Jefus Chrijl cannot be excufed
for not being careful either to exprefs this great ordi-
nance in his will and Tejiamejit, or elfe to have fur-
nifhed the civil Jiate and ojficers thereof with ability
and hearts for this their great duty and e7nployment, to
which he hath called them ; the contrary whereof
in all Ages, in all nations, and in all experience, hath
ever been moll lamentably true.
Veace. I am not clear (dear truth) in the diJlinBion,
Mafler Cotton makes of Chrijls Mi?iijlers in the Gof-
pel, and Chrijls Minijlers in the civil Jiate.
Truth. There is a miftake in it, for although Chrijl
hath all power delivered to him in heave and earth,
yet as touching his [138] fpiritual church or king-
do?ne he difclaimes it to be of the world, or worldly.
Hence cannot the civil Jiate or officers thereof be
called Chrijls, as if they were of Chrijls injiitution and difference
appointment, himfelf being i\\e.\v J'piritual head. And y^^yy^j^^/
therefore it is that the Spirit of God cals him the.'»</«W
head of the body, which is the church, and the Mini/- ^'^'M'-
ters and officers of this his kingdome and body Chrijls
Minijlers or fervants. Befide, Mafter Cotton will not
fay that the kingdotnes of the world are yet become
the hord Chrijls : In what manner alio thofe king-
domes (hall become his, we have need of the holy
Spirit to evidence and demonftrate to us.
Peace. To the fifth query, whether (as men deal
with wolves) thefe wolves at Ephejus were intended
by Paul to be killed, their braines dalht out with
Jlones,Jlaves, halberts, guns, &c. in the hands of the
elders of Ephejus : Mafter Cotton replies. Elders muft
32
250 The bloody Tenent yet more bloody.
keep within \h^ bounds oi\\\€\x caU'ing: But fuch courfes
were commanded the people of" God by order from
the 'Judges, Deut. 13. [ i o. | And where it was added,
that comparing Things J pin'tual with J'pin'tual, Ipirit-
ual and myftical wolves Ihould be fpiritually and tnyf-
tically ilaine. Mafter Cotton repHes, True, but in
deftroying religion they alfo difturbe the civil Jlate,
and accordingly are to be dealt withal by civil Juf-
tice, as Acban was for troubling Ifrael, lofh. 7. 25.
Truth. This acknowledgement ot Mailer Cotton,
that thefe wolves muft fpiritually be killed, their
Ifrneh cor- lyj^^lyig^ daflit out by the elders and Saints might (if
ing tipes of^^^ Lord fliould graciouily fo pleafe) ealily latisfie
fpiriiual. himfelf and all men, that the iy^c oi Ifrael Jioning
and killing corporally, is here fulhlled in all dreadful
abundance y/'/r//«^//v.
Peace. Yea, but faith Mafter Cotton, they difturbe
the civil ftate as Achan did.
Acham Truth. I anfwer, Achan troubling of Ifrael, the
troubling people of the Lord, muft figure out any fuch like
fgure of troubling Gods Ifrael, the church of Chrift, for which
troubling he is accordingly to be fpiritually ftoned or executed :
'or Church^ '^^^ as touching the civil ftate of the nations ot the
of Cbriji world, who can prove (and Mafter Cotton will not
"''"'• affirme) that they are as the national church of the
lews was ? but being meerly civil, are armed with
civil power and weapons for their civil defence againft
all difturbers [139] of their civil ftate, as alfo Mafter
Cotton confeifeth the: fpiritual ftate is furniflied with
fpiritual power againft all the difturbers of h&fpirit-
ual peace and fafety.
^eace. Now whereas it was further added, that
The bloody Tenent yet more bloody. 251
under pretence of driving away the wolves, and pre- The duty
ferving the flieep, that ftreams of the blood of Saints ^^,^ ,„
have been fpilt, &c. Mafter Cotton replies, belike itmnturs of
is a milky, and peaceable, and Gofpel-like Dodlrine, ^'"^''^"
that the wolves [hereticks] are to be tolerated, not an
haire ftrook from their heads ; but for the poor (lieep,
for whom Chrift died, let them periih, unlefs Chrift
mean to preferve them alone with his immediate
hand, and no care of them belongs to the civil Mag-
ijtrate.
"Truth. I have here in this dijcourfe {hewed with
what honorable and tender refpeB every civil Mag-
iftrate is bound to honor and tender Chrift lefus in
his chrij'tian Jloeep and fiepherds, but withall, that it
is againft chriftianity tor the civil Magijlrate or civil
Jlate, to imagine that all a whole yiation was or ever
will be called to the U7iion of Gods Spirit in communion
with God in Chriji : Alfo, that it is againft civil juf-
tice for the civil Jlate or officers thereof to deal fo par-
tially in matters of God, as to permit to fome the
freedome of their confidences and worfijips, but to
curbe and fupprefs the confciences and fiouls of all
others of their free-born people &c.
Peace. To end this Chapter : whereas it was faid,
is not this to take Chrifi and to make him a temporal
king by force ? Is not this to make his kingdom of this
Ivor Id, and to fet up a civil and temporal Ifirael? To
bound out a new holy land of Canaan ? yea and to
fet up a Spanijlj inqui/ition in all parts of the world, to
the fpeedy deftrudlion of 7nillions oi fiouls, and to the
fruftrating of the fweet end of the coming of the
Lord lejus, which was to fave mens fouls (and to
252 T^he bloody Tenent yet more bloody.
that end not to deftroy mens bodies) by his own
blood.
To this Mafter Cotton repHes, when the kingdonies
of the earth fliall become the kitigdomes ot the Lord
(Rev. I 1. 1 I 5. J) it is not by making Qhriji a temporal
king, but by making temporal kings nurling fathers to
the Church.
Concern- Truth. If the 5'fr//>/«rd' | At the found of the feventh
'kfng/omes trumpet] which is the lall of the great woes, when
of the the time of Gods wrath (hall be come, be to be under-
tvorlJ be- i^qqJ q^ j.j^g removing ot the kin^domes of the icorld
coming the vj iv/r n /-> r \ '\ r- 1 • r
kingdoms unto Chrtjt, Malter Cotton cannot excule [ 140J Chrijt
of Chriji lejus from being a temporal king, and the kings of
the earth to be but as interior and fubordinate officers:
For if they adminller Chrifts kingdome temporally,
as deputies, officers or Minifters temporally, he is much
more then himl'elf a temporal king and Monarch.
Peace. Methinksallb, if that committing of allyV/d^-
me7it to the Son [lohn 5. [22.] ) be meant of Temporal
judgement in jpiritual things, then can he not be laid,
not to be a temporal king, then can he not be laid
(when thofe words were Ipoken and ever fince) not
Chriji no to have exercifed a temporal government. The con-
temporal traty whereof is moft: true, both at his firft coming,
'"^' and ever fince, in all generations, it having been his
portion, and t\\& portion of his followers to be judged
by this world, although himj'elf and his judge the
world fpiritually, and will Ihortly pafs an eternal Jen-
tence upon all the children of men.
Peace. Matter Cotton addeth, this will not let up a
civil or tetnpor al IJ'rael, nnXcis all the members ot theCow-
monwealth be compelled to be members of the church.
The bloody Tenent yet more bloody. 253
Truth. If that will do it then Chrijl muft be a
tetnporal king, I fay then, when the kingdomes of the
earth fliall become the kingkoms of the Lord, for
(liall not the kings of the earth compel all Chrifts
Jheep to fubmit unto Chrift lefus their heavenly yZif^-
herd ?
Peace. Yea fecondly, will it not prove that all thole
cofnmonweals, where tnefi are compelled explicitly or
implicitly to be metnbers ot the church, are holy lands
of Canaan, and if fo, Oh that Mailer Cotton and
other worthy fervants ot God, may timely confider, Touching
whether an explicit torcing of all men to come io{^'^^'"f
church, becaufe men cannot be denied to be members church,
(at leaft by implication) with fuch members and con-
gregations, with whom they do ordinarily alfemble
and congregate, although they be injurioully (indeed
but injurioully) kept off from communion znd partici-
pation of all ordinances, which is indeed their right
and due if they be (though but implicity) conftrained
and forced to partake of any.
Againe (faith Mafter Cotton) it is no 'ipanijh Inqui-
Jition to preferve the jheep of Chriji from the raven-
ing of the wolves, but this rather (which is the prac-
tice of the dilcuffer) to promote the principal end of
the Spanijh inquijition, to advance the Romijh tyranny,
141] idolatry and apojiacie, by proclaiming impunity
to their whorifh and wolvifh emijfaries.
Truth. If the Nations of the world muft judge (as
they muft by Mafter Cottons dodtrine) who are Chrijis
jheep, and who are wolves, which is a whore (fpirit-
ually) and which the true ?)pouJe ot Chriji, and ac-
cordingly perfecute the whores and wolves, this then
254 '^be bloody Tenent yet more bloody.
A Spanijh they niuft do according to their confcience, or elfe (as
all the'"" Mafter Cotton elfewhere) they muft fufpend. What
world. is this but either to let up a Spcinijb inquijition in all
territories, or elfe to hang up all matters of religion
(by this fufpenlion he fpeakes of) untill the civil Jlates
of the icorld become chrijiiati, and godly, and able to
judge, ^c. and what is this in effedl, but to pra(tl:ife
the very thing which he chargeth on the difculfer,
to wit, a proclaiming an impunity, all the world over,
except only in fome very few and rare places, where
fome few godly Magijirates may be found rightly
informed, that is according to his own confcience and
religion.
Peace. Yea further (which I cannot without great
horror obferve) what is this but to give a woful occa-
A twofold fion at leaft: to all Magijirates in the world (who will
Ay/'"' not fufpend their bloody hands from pcrjecuting, until
Mafler Cotton iliall abfolve them from their Jujpen-
Jion, and declare them godly, and informed, and fit
to draw their fwords in matters of religion) I fay oc-
cafion (at leafl) to all the civil powers in the world,
to perl'ecute (as moll commonly they have ever done
and do) Chriji himlelf, the Son of God in his poor
Saints and Jervants.
Truth. Yea, if Mafter Cotton and hh friends of his
conjcience fliould be call: by Gods providence (whole
That may ivljcels tum about Continually in the depth of his
confumethe councels Wonderfully) I fay Ihould they be call under
ers. ^^ reach of oppolite Jwords, will they not produce
Maffer Cottons own bloody tenent and doBrine to war-
rant them (according to their conjciences) to deal with
him as a wolfe, an idolater, an heretick, and as danger-
The bloody Tenent yet more bloody. 255
ous an emijfary and Jeducer as any whom Mafter Cot-
ton {o accounteth ?
But laftly, Mafter Cotton hath no reafon to charge
the difcufter with an indulgence or partiality toward
Rotnijh and wolvifli emijfaries, his judgement and
pra6tife is known fo far different, that for departing
too far from them (as is pretended) he fuffers the
142] brands and bears the marks ot one oi Chrijis
poor perfecuted hereticks to this day : All that he
pleaded for, is an impartial liberty to their confciences
in worjhippifig God as well as to the confciences and
worjljips ot other their tellow-fubjefts.
Veace. When Mathias the fecond king of Hun-
gary, Bohemia &c. (afterward Emperor) granted to his
Proteftant JubjeBs the liberty of their confciences, ^"'r"" ,
doubtlefs it had been neither prudence nor juftice, to Emperor
have denyed equal liberty to all of them impartially." ^'■'^w^''^^'
But to finifti this Chapter, Mafter Cotton laftly affirm- ^'^'p "{
r ' _ J conjcience.
eth, that it is not truftrating of the fweet end of
Chrijls coming which was to fave fouls, but rather a
dired: advancing of it, to deftroy (if need be) the
bodies of thofe wolves, who feek to deftroy the fouls
of thofe for whom Chrif died, and whom he bought
with his own blood.
Truth. The place referred to, was Luk. 9. [56.]
where the Lord Jefus profeffeth unto the rafh zeal of
his Difciples (defirine that fire might come down from ^^'''■l^
heaven upon the rejujers or Lhrijt) that he came not dejiroy
' Matthias, third fon of Maximilian II, privileges. He was obliged to make
(1557-1619) in carrying out his policy conceffions which were not altogether
of wrefting the crown from his incapa- agreeable to him. Coxt, Jujiria, W. <^i^-
ble brother, Rodolph 11., was obliged io8 ; Schiller, Thirty Tears War, 24.
to promife the Proteftants equal civil
came not to
256 The bloody Tenent yet more bloody.
mens bod- [q deftroy mens lives but to fave them : from whence
'te'/Jve"^ it appears that Chrijl Jefus had no luch intent (as
/i-wr/aaA. Mailer Cotton feems to make him to have had) to
wit, to (■a.ve fouls by deftroying oi bodies : but to lave
foul and body, and that for foul fake, for religion fake,
for his fake, the bodies ot none (hould be deltroyed,
but permitted to enjoy a temporal being, which alfo
might prove a means ot their eternal life and falva-
tion, as it may be was the very cafe of fome of thofe
Samaritans.
Examination of CHAP. XLIV.
Peace.
Chriflian ^ I ^He next Scripture produced by the prifoner
vieapons J_ againlt perfecution for caufe of confcience was 2
conjtderea. °_^,'-^ - . ^
Cor. I o. The weapons ot our warfare are not carnal,
but mighty through God, &c. unto which Mafter
Cotton anfwers, that he fpeaks not there of cix-il Mag-
ijlrates.
It was replied, True, for in fpiritual things the
civil weapons were improper, though in civil things
moft proper and fuitable.
Matter Cotton now replying grants, that it is
indeed improper [143] for a Magijirate to draw his
fword in matters fpiritual, yet faith he, about mat-
ters I'piritual they may, as to protect in peace, and to
Jlave of dijlurbers and dejlroyers of them : And he
adds, if it were unfitting for carpetiters to bring axes
and hammers to build up the Ipiritual kingdome ot the
The bloody Tenent yet more blooay. 257
church of Chrijl, yet their tooles are tit to build Scaf-
folds for hearing.
Truth. It is ftrange, and in my underftanding fuits
not with the reft of Mafter Cottons difcurfe, to wit,
that which Mafter Cotton here acknowledgeth, that
a Magijlrate is not to draw his fword in fpiritual
things, but only about them : when throughout the
difcourfe he maintaines, that the Magijlrate muft fup-
prefs the heretick, blafphetiier, idolater, fediicer, that
he muft reforme the church, punifti the apojlate, and
keep the church in her purity ; which whether they
be fpiritual matters or no, let fuch as be fpiritual
judge.
Peace. He is (faith Mafter Cotton) to draw his
fword about fpiritual matters, to proteft in peace, as
a carpenter may build Scaffolds, &c.
Truth. If Mafter Cotton mean civil peace, he knows A falla-
we agree, for all the officers of peace and juftice ought ".''^.'^^"
to attend that work. But if he mean fpiritual, to ujing the
wit, that by Yas fword he is to provide, that no man"^''^>""''2'
difpute again ft his religion, that no man preach nor^'^^^'Jy y
write againft it, let it be well weighed, whether th.e Uual mat-
fword be not now ufed in fpiritual matters : As alfo '"'''■
whether in fuch cafes and others before mentioned,
the civil Magifrate be not bound by Mafter Cottons
doBrine to interpofe as Judge in thefe controverfes, to
pafs fente7ice and to punifti whom he judgeth delin-
quent, notwithftanding that both parties and both
religions are right, and righteous and holy in their
own perfwafions and confciences.
Peace. Belide, I know you deny not civil con-
veniences in Gods worjhip, and (therefore when there
33
258 The bloody Tenent yet more bloody.
is need upon occalion) the help of a carpenter to build
Scaffolds.
Truth. True, but fince Mailer Cotton compares the
Strange work of the Magtjlrate to the building of a carpen-
arpcn ^''> ^^^^ 'icajf'old, let US ill the fear of God conlider, if this
Jimilitude (like fome 'itcajfolds) be not all too weak,
whereon to hazard fo mighty a weight and burthen:
For what ihould we think of fuch a carpenter, that
144] after he hath built his Scaffold for people more
conveniently to hear the word of God, lutfers no man
to preach in the whole country (where his Scaffolds
are fet up) but whom he pleafeth, nor no doSlrine to
be taught but what he liketh ; no church to be gath-
ered, no perfons to make up this church, no perfons
to receive the Sacrament but what he approves of:
yea and further, with broad axes and hammers, and
other tooles of violence, ihould compel all perfons
(diredtly or indiredfly) to come to church, to make
ufe of his Scaffold imc. Whether this be not the true
Jiate of the bujinefs, the Carpenters Son Chrijl JeJ'us
will lliortly more and more difcover, and break, and
tumble down thole painted Scaffolds and fairelt houjes,
which are not built and framed according to the firft
moft blelfed line and rule of his holv inliitution and
appointments.
u
Examination of CHAP. XL V.
Peace.
Pon the unfitnefs (alleadged) oi fpiritual weapons
to batter a natural or artificial hold, and confe-
T^he bloody Tenent yet more bloody. 259
quently the unfitnefs of natural and carnal weapons
to batter ihefpiritual flrong holds in the heart, Maf-
ter Cotton replies, that he allows not the civil Jtate to
make ufe of their civil weapons to batter down idol-
atry and herejie in the fouls of men : But if (faith he)
the idolater or heretick grow obftinate, worfe and
worfe, deceiving himfelf, &c. Now, he maketh not
ufe ot /locks and whips (which will but exafperate the
malady] but of death and banijhment, that may cut him
off from the opportunity of fpreading his leaven, &c.
Truth. Methinks in this palfage, Mafter Cotton
refembleth an armed man, who being almoft con-
vinced, or overcome by the Spirit of God in the
former part of this paffage (granting how unproper ^^^ ^^'"j'^y
and unfit carnal weapons be in Jpiritual matters) y^^ pjahe Eng,-
being loath to yeeld, and holding up the goodnefs oi/ip.
his caufe, he recovers again, and grows more fierce
and violent : for bearing more gentle {kvo-Siks oijlocks
and whips, he cuts deeper with no lefs then quick
and dreadful gafhings oi death or Banilhnient, that the
world (were he one of the worlds Monarchs) may be
rid of fuch idolaters, hereticks, &c.
145] Peace. Oh, How can Mafter Cottoti wash this
Tenent from blood !
Truth. Yea whether this tenent be not invented {2,% All civil
once that learned chancellor oi England i2\^ of all zW^-^iV /»
violence again ft confcience) for an end or inter eji:' or as /y^^ i„_ '
(that incarnate devil) the Pope faid more plainly o^tenji.
' " It was a notable obiervation of a monly interefted therein themlelves for
wife father, and no lefs ingenuoufly con- their own ends." Bacon, Of Uniti in
fefled, that thofe which held and per- Religion, Works, i. 13, Montague's edi-
fuaded preflure of confciences, were com- tion.
26o
The bloody Tenent yet more bloody.
the fable of Chriji, for honor and profit, fliall further
be examined.
Peace. But who can read \\\& bloody colour in \.\\\'s,book,
and yet believe what IVIafter Cotton elfewhere faith,
that he holds not perfecution tor caufe of conjcience?
Truth. Lartly I askc, whether is it not the fame
skill and power of Phyjick and Surgery, that preferves
the bodyzn^ each member in health and welfare, with
that which cuts off (as Mafter Cotton fpeaks) the Gan-
grene Sec ? and (iince alfo tis in vaine to go about
when the next way is as good or better) what means
then Maiter Cotton to bring in the Magi/Irate ufing
fp'tritual means in all lenity and wijdome againfl:
herejie and idolatry in the fouls of men, lince death or
banijhnient will effeft the cure fo quickly.
Peace. To proceed, whereas it was urged, that
although civil weapons were proper \n Jpiritual mat-
ters, yet they were not necejliry 6cc. Mailer Cotton
replies, this is but a meer pretence, becaufe the difcul-
fer (faith hej denies all Church officers and Church
weapons.
Truth. This formerly was cleered from all appear-
ance of pretence becaufe during all the reign of the
beajl the difculfer granteth the impregnable power of
the Jpiritual weapons of Chrijls witnejjes, Rev. i i .
although he lee not extant the true form and order
of the kingdome of Chriji J ejus- which at firfl he was
pleafed to eftabliih.'
Peace. Mailer Cotton adds. Although Jpiritual
weapons are mighty to purge out leaven, and to mor-
tifie the JleJlj of offenders, yet that is not a. J'uper/edeas
See 202d pige,/ttpra.
Chrijis
fpiritual
weapons
never
wanting.
The bloody Tenent yet more blooay. 261
to civil Magijlrates to negleft to punifli thofe fins,
which the church hath cenfured, if the perfon cen-
fured do proceed to fubvert the truth of the Go/pel,
or the peace of the church, or the fouls of the people
Truth. Why muil the Magijlrate ftay until the
party cenfured do proceed fo and fo ? Why could not
he have fpared the drawing [146] forth of any fpirit-
ual iveapons, fince they are fo effedual to do that '^'^^ '^'^'^
which was not in the power and reach oix.hej'pirit-i'^f^^/
ual ? Why was not the firft objlinacy (which merited wcrf/w-
the Ipirituaiy/ro^ij- and cenjures] worthy of the exer-^''^''^ ."
cije ot the civil Magijlrates power and zeale ? uaf.
Peace. Me thinks this is an evident demonjlration
that men repofe more confidence (however they de-
ceive themfelves to the contrary) in the Jword oi Jleel
that hangs by the fide of the civil ojpcer, then in the
two-edged fword proceeding out of the mouth of
Chrijl J ejus. Rev. i. [16.]
Truth. The truth is, fuch doctrine makes Chrijls
Jpiritual Jword h\iX. Jerviceable and Jubordinate unto
the temporal or worldly powers : and prefents the
church but making ejfayes and trials of that cure
which death and banijhment (gilded over with pre-
tence of Gods glory, &c.) they think will not faile
to effed:, &c.
Peace. More plainly therefore writes another Au-
thor (of Mafi:er Cottons mind) thus: It is known by
experience that one reprooj' or threatning from the
Magijlrate, hath been known to do more then an
hundred admonitions from the Minijler.
Truth. Yea no queftion, to force a nation or a
world of men to play the idolaters, hytocrites, &c. but
262 The bloody Tenent yet more bloody.
Gods true Jervants (of whom thefe three famous yews
are type, Dan. 3. [17.]) know that God whom they
ferve is able to deH%'er them from fuch fiery threatnings
and executions. But if he pleafe to try them (as his
gold) in inch. Jii-ry tryals, they will not bow down to
invented gods or ivorJJjips.
Peace. Methinks (dear truth) fuch Minijiers deal
upon the point and in effed; with the crcil Magijlrate,
jufi: as that ambitious Pope with the Emperors, to wit,
make them hold the Jlirrop while they mount, Off."
But I grieve, &c. What think you therefore of Maf-
ter Cottons cenfure of the reft of the difcourfe in this
Chapter, to wit, that it is but (as ^Jude fpeaks) clouds
without waters, words without matter, &c.
Truth. I will fay no more, but this, Happily
(through Gods mercy) Mailer Cottons cenfure may
occalion fome to view what he defpileth, yea and
happily to finde ibme heavenly drops out of thofe
contemned empty clouds.
147J Examination 0/" CHAP. XLN'I.
Peace.
Rom. 13. 1 1 AHe 13 to the Rom. which the an/hverer quotes,
onjt ere j^ -^ zfort of of fuch importance, in l"o many con-
troverjies depending between the Papiil: and Protef-
tant, and between many Protejiants among themfelves,
' Alexander III. and Frederick Barba- the Pope left St. Marks the Emperor
rofla, met at Venice July 24th, 1 177, to held his llirrup as he mounted. Milman,
dole the ftrife of the Popes with the Latin Cbrijliartity, iii. 537.
imperial houle of Hohenftaut'en. When
The bloody Tenent yet more bloody. 263
that all feek to gaine and win it : In this prefent con-
troverlive I finde a wonderful wrejihig ot this holy
Scripture even by many holy and peaceable (though
herein violent and finful) hands: and let the charge
be examined in the fear ot God, whether flanderous
(as Mafter Cotton intimates) or true and righteous.
Mafter Cotton freely grants, that this 1 3 to the
Rom. exhorteth unto fubjeBion to Magijirates, znd '^^^ S''^"'
love to all men, which are duties of the fecond table -.-jl^ Ij^n
But yet withal he anfwers, that it will not follow Magipate
that Ma^iftrates have nothing to do with the viola- "'"/!''"',&"'
c> J o ^ zuith the
tion of the firjl table; and further faith, that it is z keeping of
pUiine cafe that amongft the duties of the. fecond table, the fecond
people may be exhorted to honor their Magijirates,
and children may be exhorted to honour their Pa-
rents ; but will it (faith he) thence follow, that Mag-
ijirates have nothing to do with matters of religion
in the church, or parents in the family ?
Truth. I anfwer, the Jcope of the difcourfe was to
prove, that it pleafeth the Spirit of God in Paul here
only to treat of the duties of the fecond table, unto
which limitation or reJlriSiion Mafter Cotton fpeaks
not at all, but only granteth in general, that it fpeak-
eth of the duties ot (he fecond table : And I ftill urge
and argue, that the fpirit of God difcourfing fo largely
in this Scripture of the duties of Magif rates and peo-
ple, and treating only of civil things, in that civil
relation between Magijirates and people, points as
with a finger of God at their error, that wrefl this
Scripture to maintaine the power of Magijirates and
civil Ji ate s in the Jpiritual and church ejiate of the
kingdome of Chrijl.
'64 'The bloody 'Tenent yet more bloody.
Peace. But what may be faid to Mafter Cottons
argument ?
Truth. I anlwer If people are hound to yeeld obe-
dience in aW/ things to civil officers of ihejlate, Chrif-
tians are much more bound to yeeld obedience (accord-
ing to God, to the f'piritual officers | 148I o'i Chrijls
kingdome : But how weak is this argument to prove
that therefore the civil officers o'i thtjiate are confti-
tuted rulers or governors, prefervers and reformers of
the Chrijiian and fpiritual Jlate, which differs as much
from the civil, as the heavens are out ot the reach of
this earthly Globe and Element}
Examination o/' CHAP. XLVII.
Peace.
CahinanJ \ Gainft the Judgement of thofe blelfed worthies
Beta's £\^ alleadged, [Calvin and Beza) conhning this paf-
on Rom. fage of Rom. I 3. to the fecond table, Mafter Cotton
• 3- here oppofeth their judgement for the Magiflrates
power in matters of religion in other writings of
theirs, yea and from this very Scripture.
Truth. This their judgement for the Magijlrates
power was granted and premifed before; yet let the
exprejjions of thofe worthy men (produced by the dif-
cujfer on this Chapter) be faithfully weighed, and it
will cleerly appear, that (as Jatnes fpeaks) thofe ex-
cellent men endeavoured to bring from the fame
The bloody Tenent yet more bloody.
265
fountaines fweet water and bitter, ^N\{\c\^. is monftrous
and contradictory.'
Peace. The pith of what Mafter Cottoti further
faith in this Chapter, I conceive is couched in thefe
demands : Are not (faith he) all duties of righteouf-
nejs to man commanded in the Jecond table, as well
as all duties oi holinefs to God zre commanded in the
^rjl table} Is it not a duty o^ right eoujnefs belonging
to the people of God, to enjoy the free palfage of
religion ? &c. Is it not an injurious dealing to the
people of God, to difturbe the truth of religion with
herejie, the holinejs ot ivorjhip with idolatry, the purity
oi government with tyranny} and he concludes, It fo,
then thefe wayes oi unrighteoujnefs are juftly punifh-
able by i\iefecond table.
' Williams quoted from the Commen-
taries of Calvin and Beza to luftain his
view of Romans xiii. See Bloudy Tenent,
75-76, Pub. Narr. Club, iii. 153-155.
Cotton replies, " how farre off Calvin's
Judgement was to rettraine Civill Mag-
iftrates from meddling in matters of Re-
ligion, let him interpret himfelfe in his
own words (in his opufcula) in his An-
fwer to Servetus, who was put to death
for his Herefies at Geneva by his pro-
curement. This one thing (faith he)
fulficeth me, that by the coming of
Chrift neither was the State of Civill
Government changed: nor anything ta-
ken away from the Magiftrate's office.
Goe to then, that which Paul teacheth
(Rom. 13. 4.) that he beareth not the
Sword in vaine, ought it to be reftrained
to one kind onely ? they themfelves con-
fefle with whom I have to deale, the
Magiftrates are armed of God to punifh
open crimes, fo that they abftaine from
34
matter of religion, that fo ungodlinefle
may run riot by their connivance. But
the Holy Ghoil crieth out againft this
in many places, &c." " Heare now how
Beza interpreteth the fame Text in his
Booke entitled De Hareticii, a Magif-
tratu puniendii. Paul witnefTeth faith he,
that the Magillrate is God's Minifter,
who beareth the Sword to take ven-
geance on them that doe evill, Rom. 13.
4. wherefore one of thefe two mull needs
be. If Magiftrates fhould have no juft
power over Hereticks, either that Here-
ticks are not evill doers (which islogrofle,
that I thinke, it needs no Refutation) or
elfe that Pauls fpeech is to be reftrained
to a certaine fortof evill deeds, to wit, fuch
as they call corporall (Innes : of which dif-
tinftion of evil deeds, I fhall difpute more
largely hereafter." BlouJy Tenent Wajhed,
97-100. Cotton makes reference to both
thefe works in his Anfwer to the Prifon-
er's Arguments. Pub. Narr. Club,\\\. 52.
266 The bloody Tenent yet more bloody.
Truth. I anfwer, It hath plealed the Father of
Unright- Hgfjts to opcii the cyes of thoufands of his fervants in
civil and thefe later times to difcerne a fine fpun fallacy in the
fpiritual. tearm of unrighteoufnefs and injury which being two-
fold y/>/r/V«d/ againft religion or fpiritual Jtate, and
1 49 J civil againft the ivorldly or civil Jiate : It is no
civil injury (which he grants is the bufinefs of this
I 3 to the Romanes in matters of the fecond table) for
any man to difturbe or oppofe a doBrine, ivorlhip or
Spiritual government fpiritual : Chriji 'Jefus and his tnejjengers
wars with- and fervants did, and do profefs z. fpiritual war againft
"dift'itrb- ^^ doilrine, worjhip and government of the Jeivflh the
ame. Turkijh and other Pagan and Antichri/tian religions
of all yor^J' zn6.feds, churches zndfocieties : Thele all
againe oppofe and fight againft his dotlrine, wor-
jhip, government : And yet this war may be fo
managed (were men but humane civil and peacea-
ble) that no civil injury may be commieted on either
fide.
Peace. We may then well take up (as Mafter Cot-
ton doth) Beza's own words on Rom. i 3. 4. The civil
fword murt take vengeance on them that do evil: It
muft therefore follow that hereticks are not evil doers
(which is grofs, &c.) Or elfe that Pauls fpeech is to
be reftrained to a certaine fort ot evil deeds, to wit,
fuch as they call corporal fns, of which he faith, he
difputeth largely, elfewhere.
Truth. And fo (through the help of the moft high)
fliall I, in proving, that the fecond fort, to wit, exter-
nal, corporal, civil evils between man and man, city
and city, kingdomes and Nations (in this fain eftate of
mankind, wherein all civility, and humanity it felf are
The bloody Tenent yet more bloody. 267
violated) are alone, and only intended in this Scrip-
ture by the holy Spirit of God and Paul his penman.
Examination of CHAP. XL VII I.
Peace.
TO the lecond argument, to wit, the incompetency
of thofe higher powers to which Paul requires
fubjeBion, which in his time were the ignorant and
Pagan perfecuting Emperors, and their fubordinate
governors under them, Mafter Cotton replies.
Firft, It is one thing to yeeld fubjeftion to the
righteous decrees of ignorant and Pagan Magijlrates :
And another thing to obey their ordinances in mat-
ters of faith and wordiip, and government of the
church : The former ot thei'e,Chri/lians did [150] yeeld
unto the Romane Magijirates, even fubjeBion unto
the death ; the other they did not, nor ought to yeeld,
as knowing God was rather to be obeyed then ma?i.
Truth. SubjeBion may be either to lawful govern-
ors, or but pretenders and iifurpers : Again fubjeBion
to lawful rulers may be in cafes pertaining to their
cognizance, or in cafes which belong not to their, but
znothtv court ov tribunal ; which undue proceeding
is not tolerable in all well-ordered y,?^/<?j-.
We ufe alfo to fay, that fubjeBion is either aBive Thenature
or pafive : Now although we finde the Lord requir- "f'y'Z
ing and his fervants yeelding, all aBive or pafive obe- to dvU
dience to the Romane Emperors, and their deputies, yetpowers.
linde we not a tittle of the Lords requiring, or his
people yeelding any kind oi J'ubjeBion to thofe Ro-
268 The bloody Tenent yet more bloody.
tnane Emperors or their deputies in the matters of
Chrijliati religion except it be of fo many hundred
thoufand of their bodies, as the bodies of Lambs to
the devouring jaws of thofe bloody lyons and devillilh
Mofijlers, of more then barbarous cruelty.
OftheRo- Peace. But (Secondly, faith Mafter Co/Zow) although
rors power^^ Romati Etiiperors were incompetent 'Judges, yet
infpirit- the Word oi Chriji which commandeth a duty, com-
inandeth alfo the neceifary means which tend to that
duty, and therefore giving them a power and charge
to execute vengeance on evil doers, and that in mat-
ters ot fpiritual unrighteoufnefs againll the Church,
as in matters of civil unrighteoufnefs againd: the Com-
monweal, it behooved them to try and liilen after
the true Religion, to heare and try all.
Truth. Marter Cotton may here be intreated to take
notice of his own dijiintlion oi unrighteoufnefs (which
a little before he leemed to me to forget) for here he
rightly diflinguilheth between fpiritual matters of
unrighteousnefs again ft the church, and civil unright-
eoufnefs againft the Cotnmonweal : I therefore urge
(as before) that the civil Magijlrate, although he
punifh (according to his civil place and calling) civil
unrighteoufnefs againft xhtjlate, yet he hath no war-
rant from Mafter Cottons argument, nor any from
the Lord fejus Chrijl, to ^\in'\ih Jpiritual unrighteouj-
nefs againfl the church, and why then Hiould that
tearm of unrighteoufnefs fo generally and fallacioufly
go undiflinguilhed, and Mailer Cotton thus promif-
cuoully proclaime idolatry is unrighteoujhefs, herejie is
unrighteoufnefs, and therefore the civil Magijlrate is
bound to punilh, ^c ?
The bloody Tenent yet viore bloody. 269
151] 2. But oh that this ?}mxime alleadged by Maf-
ter Cotton might receive its due ^weight and confidera-
tion ! hath Chriji commanded all means, as well as
the duty ? what then is the reafon that fince (as Maf-
ter Cotton argues) that Chriji hath commanded all
the civil powers ot the world llich a Jpiritual duty,
and yet (I fay) that all or moft of the civil Jiates o^Foule im-
the world, (beyond comparifon) are not furnifhed by Za/J}"^
Chriji with thofe chief tneans, of grace and light, Ckrifl
whereby to try and Jearch, as Mafter Cotton exhort- J''-^"'-
eth ? Or (in fome few places, where means of light
are vouchfafed) with hearts and Jpirits unto fuch a
duty ? May we not here fay, that men make Chriji
Jejus (in appointing fuch officers, fuch a duty, with-
out furniiliing them accordingly) to forget that max-
ime of his Type Solomon [Prov. 26. [6.j) He that
fendeth a mejjdge by the hand of a fool, cutteth off
the leg, and drinketh datnmage ? Did not Chriji know
(as well as John) that all the world lay in wickednej^s,
that all the world (in a refped:) was then Roman Pa-
ganijh, and that all the world in atter ages would
wonder after the beajl, and become Roman Popijh ?
Or can we imagine that Chriji Jefus did not forefee Chriji per-
the cutting off of legs, and the cup of dammage ^nd'^'f^'^^^^
lofs which he muft drink, in fending his minde -iXi^overhis
will into the world by fuch fooliih injiruments ? churches
Peace. Surely Mafter Cotton would never advife ^\^& Ipointeth
civil Jl ate ty [to] fend a weighty cauj'e, and the lives o^mne but
Jbuldiers with fuch captaines : Nor will he fet zn.^""^"^ .
unruly childe under the rod of fuch teachers or reform- Mmijiers.
ers : He will not fet forth his Farme or betruft his
cattel, no not his very hogs to fuch keepers.
270 The bloody Tenent yet more bloody.
^^"^ Truth. On the other hand, let the government of
clreful'lnd^^^'J^^ kmgdome be laid upon the right. Jhoulders, and
mofl wife we rtiall rindc the admirable ivijdonie and care oi
Py^'fi'" Chriji, in the affaires of his kingdom, in appointing
kingdome. fuch meffengers or Apojiles to gather and found his
churches, as alfo ordinary Pajlors, Shepherds, or teach-
ers, for their feeding and building up, zf^c.
The qualihcation ot thefe the Spirit of God hath
exprelly and exadlly recorded, wherein (according to
the principle mentioned by Mafter Cotton) ChriJI
Jejus his higheft care and ivijdoiiie Oiines moft glo-
rioully in appointing the means as well as the duty it
felf
Peace. But Mafter Cotton addeth, that the caufes
oi religion, | 152] wherein we allow the civil Magif-
trate to be Judges, are fo fundamental and palpable,
that no Magiftrate ftudious of Religion in the tear
of God, cannot but judge : i'uch as cannot, they ought
to forbear, ^c. the exercife ot their power, either in
protedling or punilhing matters of Religion till they
learn lb much knowledge ot the truth, as may inable
them to difcerne of things that differ. This forbear-
ance ot theirs (faith he) is not tor want ot authority
in their callings, nor for want of duty, in their con-
fciences, but want ot evidence to them in the caufe:
In which cafe Magiftrates are wont to torbear their
exercile ot power and judgement even in civil cales.
'Truth. O the miferable allowance which Mafter
Cotton hath brought the kings and governors ot the
•world unto ! IVe allow them (faith he) to judge in fuch
fundamentals and palpable caufes, 6cc. Oh with what
proud znd domineering feet do all Popes tread upon
The bloody Tenent yet tnore biooay. 271
the necks even of the higheft kings and Emperors ! ^'^'^
The Magijlrate muft wait at their gates for their ^;j,'^y'J/^;.
poor allowance : They (hall judge, and they iliall not/>^ with
judge : They rtiall judge that which is grojs and p^l-'^ "^f
pable, and enough to hold the people in Jlavery, and
to force them to facrifice to the Priejls belly ; but the
more fublime and nicer myjieries they muft not judge
or touch, but attend upon the tables of the Priejis
infallibility .
Peace. Concerning fundamentals [dear truth) you. jhe nature
have well obferved, that fince the apojiacy, and the"/'"'''^'^''''^
worlds wondring after the beajl, even Gods fervants^^Jy^^^^^;*^
themfelves (untill yejierday) have not fo much 2£, fime the
heard of fuch a kind of church (and fo confequently ''/"AA-
of fuch a Chrift the head of it) as Mafter Cotton now
profelfeth : For, no other ffiatter and /orwf of a church
(about which Mafter Cotton juftly contends) was
known I fay among Gods people themfelves, (till
yefterday) then the matter and form of the ftone or
woodden Parijh-church.
Truth. Yea an happy man were Mr. Cotton could
he reftiiie and fettle thofe foundations which are yet
fo controverted amongft Gods fervants, to wit, the
DoBrine of Baptifmes, and laying on of hands.
Feace. You may alfo mention other foundations,
which want not their great difputes among the fer-
vants of Chrift.
Truth. But further, that Chrift Jefus the ivifdome
of the [153] Father, ftiould commit his wife, his
church, to be governed in his abfence by fuch who
generally know not the church and Saints but cruelly
and blafphemoufly/>d'r/^f«/^ them with, fire 2.nA fword.
272 The bloody Tenent yet more bloody.
Monftrous and this with charge to lufpeiid moll Magijlrates of
ujpentions ^^^ -world, and that all their dayes from generation to
generation, as appeareth in all parts of the world which
is fuch a tiiofijirous and blafphemous Paradox, that com-
mon reajon cannot digell:, nor futfer.
Peace. If Merchants and owners of Jloips fhould
commit their vejjels to fuch men as wanted ability to
Jieer their courfes, nay could not tell what i-Jhip was,
yea were never like to know all their dayes, furely it
were not only matter of admiration, but even of laugh-
ter and deri/ioH, among all the fons of men.
Truth. But further, How weak is that dijlintlion
which Mailer Cotton makes between authority of
calling, and duty and evidence in the cauje, when in
all judicatures in the whole world, even amongfl the
Pagans, there is necelfarily fuppofed belide thefe
Spiritual three, a fourth, to wit, ability or skill oi dijcerning or
courts and judging in fuch cafes: Now cognizance of the cauJe
J" Sf'- OP c-Duience of the caufe may be wanting in mofl: able
judges, where matters are not proper or not ripe for
hearing and trials ; whereas our difpute is of the very
ability or skil of judging, which Mailer Cotton him-
felf confelfeth is wanting, except in I'uch Magijlrates
as fear God, which will be found to be but a little
flock, efpecially compared with the many thouiands
and ten thoufands of thofe who neither know God
nor Chrijl, nor care to know them, and this in all
X.h.<ijlates, regions and civil governments oi the world.
The bloody Tenent yet more blooay. 2JT^
154] Examination of CWP^F. XLIX.
Peace.
Concerning Pauls appeale to Cafar, it was argued
that Paul appealed to Ccejar even in fpiritual
things ; which that Paul did not nor could not do
without the committing ot five great evils, was plead-
ed in this Chapter, Mafler Cotton replies no more
but this, The reafons are but Bulrujhes.
Truth. Whether they are fo or no, or rather the
Bulrulhes and weak things ot God, which the gates
of hell (hall never be able to (liake, let the Saints
judge in the fear ot God.
Peace. Mafter Cotton adds* further in this Chapter,
that Paul pleadeth he was not guilty in any of thofe
things whereof the Jews accufed him : thofe things
(faith he) concerned the Law of the Jews and the
Temple, which were matters of religion ; and for trial
•thereof, he appealed to Ccefar.
Truth. Ly/ias the chief captaine in his letter to
Felix the Governor (Chap. 24.) diftingui(heth (verf.
29.) into quejlions of the Jews, Law, and (fecondly) '[""'^^'"S
matters worthy of death or bonds : Now tis true th^peanngto
"Jews charged Paul with offences againft religion, C^far.
their Law and the Temple : Secondly, againft the
civil Jlate, and w'xth /edition. For the firft, although
it is apparent that all the i'cope of Pauls preaching,
was to exalt Chrift Jefus, and to preach down Mofes
Law ; yet at this prefent time of his apprehenlion,
he had feen caufe to honour Mofes his injlitution at
yerufaletn (which was the wildome of God in him
for a feafon, for the Jews fake, and his own glory-
3 5
274 ^^^ bloody Tenent yet more bloody.
fake:) And he had not at this prefent fo much as
difputed with any in the temple (which was not fo
hainous a matter in Vauls eye, as it is well known by
his conftant praftice. ) Secondly, for matters of civil
crime, he pleadeth that he ftirred up no man, not in
the Synagogue nor City, and profelfeth (Chap. 25.)
that if he had committed ought worthy oi death, he
would not wave death : Tis true that Paul was charged
by the lews with both thefe kinds of offence, relig-
ious and civil (according to Lyjius his dijiinclion] but
that Paul appealed to Ccejar for tryal, that is, for
trial of his per/on and cauj'e in any religious refpedl,
as it cannot be colledled from the Scripture or
155] Pauls own words! fo thofe five reafons againft
it, will evidently difprove it, if they be well and
throughly weighed in the balance of the San&uary in
the light and fear of God.
Pauls ap- Peace. I cannot in my underrtanding clear Mafter
Cafar. CottoHs own words trom dertroying one another. Tis
true (faith he) thole live fins might have been charged
upon Vaul with fome colour, it he had appealed to
Ccejar whether his religion or Minijiery, or Minijlra-
tion were of God or no .'' But yet (faith he) he might
appeal whether his religion, Minijlry or Miniftration
were guilty of anv capital crime againft the Law of
the lews, or the temple, or againll CceJ'ar.
Truth. Indeed what difference is there between
the judging whether this Minijiery delerve death
(fuppofing a falfe Minijiery is worthy of death) or
judging whether it be of God, or fa Ij'e and idolatrous?
mulf not he that fits judge of the dej'ert and punijh-
wf«/, judge alio of the crime and fad:, whether fo or no.?
7he bloody Tenent yet ?nore blooay. 275
Veace. When Mafter Cotton fhall affirme (and truly)
that the Magijlrates of IJrael were to judge a talfe
prophet to death, will he not alfo grant that they were
to judge whether fuch perfons lb charged were falfe
prophets or no ?
Truth. Yea, and when Mafter Cotton fliall affirme
(as unjuftly) that civil Magijlrates in all nations of
the world ought to kill or banilh hereticks, blajphe-
mers,J'educers, out of their dominions 2.x\di juriJdiB ions,
doth he intend that they fliall try and examine,
whether they be fuch and fuch or no ? But bleifed
be the Father of lights, who hath now opened the
eyes of lb many thoufands of his people to difcern
the difference between the Forts and Bulwarks of God,
here called Bulrujhes, and thofey/ro«^ holds and high
itnagiTiations of men (eredted againft the crown and
kingdome of the Lord lefus) which in Gods holy fea-
fon (liall more and more be found to be hat Jlraws
and Bulrulhes.
156] Examination of CWKP. L.
Peace.
TO the arguing againft the Magiftrates civil ^ower
in Spiritual caufes taken from the nature of the
Magijlrates weapons (a material earthly and worldly
Jword, diftinguillied from the two-edged fword of
Chrijts Jpiritual power in the mouth of ChriJt) Maf-
ter Cotton replies,
Firft, the Magijtrate muft governe his people in
Righteoujhefs, and it is Righteous to defend his people
276 The bloody Tenent yet more bloody.
in their Spiritual Rights, as well as in their civil
Rights.
Spiritual xhis diftiticlion oi fpiritual and civil Right eoufnefs
"^vi/."" doth truely anatomize the caufe ; It is righteous for
the Magiftrates to defend iheir jubjeils in their civil
Rights, tor it is within the compafs of his calling,
being ellentially civil : And unlefs we alfo grant him
a fpiritual calling and ojfice (which is the Point de-
nied) 'tis beyond his calling and compafs to judge of
what is fpiritual Right and ivrong, and accordingly
to pafs 2i fpiritual icnte^wce, and and execute and inriidb
fpiritual punilhment.
Peace. Methinks I may add, if the Magijirate be
bound to defend his SubjeHs in their fpiritual rights,
then as he is bound impartially to defend all hisjub-
The civil jeBs in their feveral and refpedtive civil Rights, fo is
Magi^rau Y^^ bound as impartially to defend all his fubieSls in
not bound , . , r -' . ... 1 r> ■ 1 1 -
10 defend their leveral ana relpedlive fpiritual Rights ; and lo
fpiritual accordingly to defend the lews, the Papifts, and all
"^ "' feveral forts of Proteftants in their feverall and refpec-
tive confciences ; or elfe, he mull fit down in Chrijts
ftead, and produce a Royal charter from the New
Teftament oi Chrijt lefus to judge dihnitively which
is the onely right, to ^■ikfentence, and execute fpirit-
ual punilhment on all offenders, &c.
Peace. But Mailer Cotton adds a fecond, the fword
was Material and civil in the Old Teftament.
I anfwer, If Mailer Cotton granted a national church
under the Gofpel, his Argument were good ; but
when he grants that national church under the 'Jews
(as afterward in this chapter he doth) did type out
the Chrijiian church or churches in the Gofpel, why
The Bloody Tenent yet more bloody. i-j'j
muft he not grant that material Sword of the Church
of IJrael [ 1 57] types out the fpiritual /word of Chriji
lefus, proceeding out of his mouth, and cutting off
offenders J'pt'ritimlly with fpiritual and {ow\-punijh- V^aet a
merits ? And I add, As the fword was material, fo alfo chrriftian
was the Tabernacle and Temple worldly and tnaterial; Church.
which he denies not to be typical of the fpiritual
Temple of Chriji and his Church in the New Tefta-
ment.
Peace. Mafter Cotton adds (Thirdly) that the Mag-
ijirates Sword may well be call'd the Sword ot God,
as the Sword of War, ludg. 7. [18.]
Truth. As it was call'd lehovahs Sword in that typ-
ical Land ; So muft it needs be typical as well as the Thetrme
Land it felf, which is alfo called by the Prophets, ^J^^J^^^
lehovah's Land, Emanuels land; which natnes 2ind ^ome.
titles I think Mafter Cotton will not fay are compe-
tent and appliable to any other Lands or Countries
under the Gofpel, but onely to the Spiritual Canaan
or IJrael, the Church and people of God, the true
and onely Chrijiendotne.
Peace. But (Fourthly) faith he, they are called
Gods, and ftiall they not attend Gods work ?
Truth. In the ftate o^ IJrael they were Gods dep-
uties to attend the caufes of IJrael, the then onely
Church of God : But Mafter Cotton can produce no
parallel to that, but the Chriftian Churches and peo-
ple of God, not national but Congregational, &c.
2. Grant the MagiJ'trates to be as Gods, or ftrong
ones in a ReJ^mblance to God in all Nations of the
world, yet that is ftill within the compafs of their
calling, which being confelfed to be ejentially civil.
278 The bloody Tenent yet more bloody.
the civil work of thefe fervants of the Commonweal is
Gods work, as well as Pnul calls (in a fence) the
work of the fervants of the Family, Gods work, for
which he pays the wages, Eph. 5. [vi : 5, 6.]
Laltly, for fpiritual caufes we know the Lord le/us
is call'd God, Pfal. 45. 1 6. \ Heb. 1 . | 8. | whofe Scepter
and Kiiigdome being elfentially /y:)/>/>«<z/, the adminif-
tratioiis which he hath appointed are alfo fpiritual,
and of an heavenly and foul Nature.
Peace. Malter Cotton ( Fifthly) adds, Revel. 17. | xi :
15.] The Kingdoms o^ the IVorld are become the
Kingdoins of the Lord, and of his Chri/l.
Truth. How the Kingdomes of the IVorld ihall
become the Kingdomes of Chriji, is no final myjlery
and controverjie ; but | 158] grant it to be true, that
either Chri/l lej'us perfonally, or by his Deputies the
Saints, rtiall rule all the Nations ot the world in hear-
ing and determining all civil Controverjies : Vet whv
doth Mafter Cotton draw an Argument trom this
Prophecie, of what (hall be in one Age or Time of
the World, and to come, to prove an VniverJ'al power
and Exercife of fuch power in all Ages and times
fince Chriji lefus his firft comming to this day ?
Peace. Me thinks Mafter Cotton may as well argue,
that becaufe it was prophelied that a Virgin ihould
conceive, and bring forth a child in Gods appointed
feafon, that therefore all J^irgins muft fo conceive
and fo bring in forth all ages of the world.
But, (Laftly) faith Mafter Cotton, although the
fiations have not that typical holinefs which the nation
of Ifrael had ; Yet all the Churches of the Saints
have as much truth and realty of holinefs as Ifrael
The bloody Tenent yet more bloody. zjg
had : And therefore, what holy care of Religion lay
upon the Kings of Ifracl in the Old Teftament, the
fame lyeth now upon Chriftian Kings in the New
Tejlamenty to proted: the fame in their Churches.
Truth. Oh how neer the precious lewels, and Bar- ^''^fi ,
gains of Truth, come fometimes Gods Saints, and J^^ himfelfand
mifs of the finding and going through with it ! The his fpirit-
churches of the New Teftament, Mafter Cotton grants ''f "-^'f"
fucceed the Church of Ifrael ; The Kings and Gov- Key of
ernours therefore of the churches of Chrift mufl fuc- ijrael.
ceed thofe Kings. What King and Governours of
Ifrael are now to be found in the Go/pel, but Chrift
lefus and his Servants, deputed in his abl'ence, which
are all of a fpiritual conlideration ? What is this to
the Nations, Kings, and Governours of the world ;
where few Kings, few Nobles, few Wife, are cald to
profefs Chrift? Is not Chrift lefus the onely King
oi Ifrael ; and are not all his holy ones made Kings
and Priefts unto God} And unto his Saints, and his
fpiritual officevi Adminiftration in the midft of them,
is his Kingdomes power committed in his abfence.
This fpiritual power, however the Pope and prelates.
Kings and Princes, Parliaments and General Courts,
and their refpeftive Officers of fufiice (to be hon-
oured and obeyed in civil things,) I fay however they Chriji
have challenged and alfumed this Kingly Power oi'^'-^f. ''"^^
the Son of God, yet the King o1 Kings, Chrifi ]e(\is, crown.
hath begun to difcover, and will never leave until he
hath made it clear as | 159] the Sun Beames, that he
is robd of his crown, and will fhake, and break, all
the nations and Powers of the world until his Heav-
enly crown be again reftored.
28o The bloody Tenent yet more bloody.
Examination o/^ CHAP. LI.
T
Peace.
^O the fourth Argument (Rom. 13. [6. 7.]) from
the civil rewards due to Magijirates\ to wit, cuf-
tom. Tribute, &c. Mafler Cotton repHes, That even
the contributio7is of the Saints, are called f^rwtf/ things;
0/ cu/tome (i^^W therefore their work be called carnal? It is true
y_. ' (faith he) the contributions of the Saints are called
Ijoly, becaufe they are given to God for his fervice
about holy things ; So the reward given to Magijirates,
is for their fervice about Righteous things : And it is
righteous (faith he) to preferve the purity of Z)of-
tri?ie, Worjljip, and Government, which if Magif-
trates do not, they do not deferve all their wages.
Truth. It is true that money or monies-worth is the
fame tor value in the contribution of the Saints, and
in that oi cu/lome, tribute, &c ; and yet Mafter Cotton
grants a Holinefs oi the Saints contribution, which he
doth not affirme oi cujtotne, tribute, &c.
Spiritual There is alfo a two fold way difputed, of preferv-
Yinl'T'^^^ of the purity oi Dodirine, worjhip, &c.
right, (jfc. Firil, That which I plead for, by J'piritual weapons
appointed by Chriji lej'us.
Secondly, that of Civil weapotis. Force of Armes,
&c. which Malfer Cotton affirmes, and I deny to be
ever appointed by ChriJ't lefus, or able to acconiplifh
?ij'piritual end, but the Contrary.
Peace. Me thinks Mafter Cottons addition, not a
little concernes my felt in the peace of all Citties and
Kingdomes : for if (as Matter Cotton laith) Magiftrates
(hall not deterve all their wages except they preferve
The bloody Tenent yet tnore blooay. 28 i
the purity of DoSlrine, worfhip, &c. (which upon the
point is that DoBrine Worfliip and Government Maf-
ter Cotton approves of) what is this (in effedt) but to
deny tribute, ciifto7ne , fiibjidies , &c. to Qcpjar, the Kings
and Governours of the Earth, if they prove Hereticks,
Idolaters'^ &c. I cannot fee, but [160] this in plaine
RngUfli tendeth to little lefs then the Popijh bloiidy
DoBrine of depofing heretical Kings, &c.
But Mafter Cotton further adds, that Jpiritual wages Touching
are to be paid to Magijlrates, 1 Tim. 2. [i. 2.] to ^''^^/a/Tluthl'r-
Prayers, InterceJJions, &c. If therefore (faith he) the /Vjy. 1 Tim.
Magijlrates fuffer their Subjedts to live a quiet life in^-
ungodlinefs and Diflionejly, the Magijirate fals (hort of
returning Jpiritual recompence for the fpiritual Du-
ties and Jervices performed for them.
Truth. Thofe prayers are not the proper wages
paid to Magijlrates for their work ; for then fhould
they not be paid (as the Spirit of God there exhort-
eth) to all men, whether Magiftrates or not.
Peace. And I may add, nor paid to thofe Magif-
trates that are Idolatrous, Blajphemoiis, Perfecutors :
But thofe prayers were to be poured forth for fuch
Magijlrates (fuch as moft of the Magijlrates in the
world then were and are.) Thofe prayers then were
a general T>uty to be paid to all men, and efpecially
to the chiefe and principal. Kings and all that are in
Authority.
Truth. Now further, wherein it is faid, that fuch
Magiftrates as fuffer the people to live in ungodli-
nefs, fall {hort in returning fpiritual Recompence : I ^f^^
anfwer. By this DoBrine, moft of the free Inhabi-
tants of the world, who live in ignorance of God, and
36
282 The bloody Tenent yet more bloody.
in abominable Religions without him, muft yet be
fuppofed to choofe and fet up fuch Minijlers or Ser-
vants oi civil Jujlice amongft them, who during their
termes of adminijtration or fervice, Ihould not fuffer
their Choojers and Makers to enjoy their owne Con-
fcience, but force them to that, which their Officers
fhall judge to be GodlineJ's \ but the neck of no free
people can bow to fuch a Toak and Tyrany.
Peace. But (laftly) to that Argument of Rom. i 3.
from the title which God gives to Magijirates, to
wit, Gods Minijlers, and to the DijiiiiBion of Spirit-
CmlMin- ^2^ Minifters ior Jpiritual, and civil Minijlers for civil
Spiritai. matters; Mafter C0//0;/ replies. \i MagiJlrates'htGoA^
Minifters or Servants, then muft they do his work,
and be for God in matters of Religion : And further,
faith he, Magijlracy is of God, for light of Nature,
and not onely for civil things, but alfo in matters of
Religion ; and he produceth divers inftantces of Va-
gatis zeal for their Religion, and worlhip.
Truth. Becaule Magij'trates are Gods Servants, or
Minifters [161] civil, and receive civil wages for their
The God civil fervice ; will it therefore follow that they muft
hatlJ'ff". attend, and that chiefly and principally a Jpiritual
era! /oris work ? That nobk-man or Lord, that lets one to keep
of Mini/- j^js children, and another to keep his Jheep, expedls
not of him appointed to keep his ftieep (though a
Minijler or Servant) to attend upon the keeping of
his children, nor expedls he of the waiter on his child-
ren, to attend the keeping of his fljeep.
Tis true, that Magijirajie is of God, but yet no
otherwife then Mariage is, being an ejlate meerly
civil and humane, and lawfull to all Nations of the
World, that know not God.
The bloody Tenent yet more bloody. 283
Tis true that Magijlrates be of God from the light
of nature ; but yet, as the Religions of the World,
and the worlds zealous contending for them, with Ordwanly
perfecuting of others, are from the Father of lies and,^ perfecu-
murther from the beginning; fo feldome is it feen,/^^'.
that the nations of the world have perfecuted or pun-
ijhed any for error, but for the truth, condemned for
error.
Peace. Alas, who fees not that all nations ■i.x\di peo-
ple bow down to Idols and Images (as all the world
did to Nebuchadnezzars Image.) If any amongft
them differ from them, it is commonly in fome truths,
which God hath fent amongft them, for witnefling
of which they are perfecuted.
Truth. Your obfervation (deare peace) is evident
from the cafes of thofe Philofophers, by Mafter Cot-
ton alledged ; how weak and poor therefore is that
Argument from the zeal of Pagans, &c. It is evident
that fuch Builders, frame by no other then that of
nature depraved and rotten, and not by the Goulden
reed ot the glorious gofpel of Chrijl Jejus.
162] Examination of CHAP. LI. [LIL]
Peace.
IN the difcourfe concerning that terme. Evil, Maf-
ter Cotton produceth Pareus, who makes that Evil
punifliable by the Magijirate, fourfold, natural, civil,
moral, 2in6.fpiritual.
Truth. That excellent and holy witnefs of Chrift
Jefus (in many of his precious truths) Pareus being
284 The bloody Tenent yet more bloody.
here produced without Scripture or Argument, for
the Magijlratcs punifliing of the fourth fort oi evil ;
to wit Jpiritual : nor anfwering my Arguments
brought againft fuch an Interpretation, gives me
occaiion of no further anfwer to Mafter Cotton or
him in this place.
Peace. Whereas it was alleadged, that the Elders
of the Neiv Englifl.^ Churches, in the model prohibite
[expre/ly] the Magijlrates from the punilhing or tak-
Touching ing notice of fome Evils, and that therefore as they
^^//'"^^^^ afcribe to the Civil Magiftrates, more then God
13. gives, fo they take away and difrobe him of that
Authority, which God hath cloathed him with :
Mafter Cotton replies, when we fay that the Magif-
trate is an avenger of evil, we mean of all forts or
kindes o^ evil, and not every particular of each kind ;
and further he I'aith, that domejiick evils may be healed
in a domeftick way.
Truth. I readily concur with him, that the Mag-
iftrate may not punifli evils that he knowes not of in
a due and orderly voay llif^iciently proved before him ;
as alfb, that many domeftick evils are bell: healed in a
domejiick way ; but yet that Limitation added, to wit,
without acquainting the Church firft) feems to bind
The civil the MagiJlratcs hand, where no true Church of Chrift
^11'^/"'/ '^^t to acquaint with fuch things) yea and further
bis civil where it is, why (hould the Magijlrate be denied, to
power. exercile his power in cales meerlv civil (the old prac-
tice of the Popijh Church?) And to whom lliould
the Servant or Child, or Wife, petition and complaine
againil opprejjion, unlels to the publike Father, Maf-
ter, and Husband of the Commonweal} And therefore
The bloody Tenent yet more bloody. 285
from their own Interpretation, they may well /pare
that ftridt and literal aceptmi of the word evil, and
ceafe to cry Herejie is evil, Idolatrie evil, Blafphemie
evill, &c.
163] Examination o/' CHAP. LIII,
Anfwering to
Chap. LIII, LIV, LV.
Peace.
IN thefe three Chapters, the laft Reafon which the
Author of the Arguments againfl: perfecution pro-
duced, was difculfed ; to wit, that the difciples of
Chriji fhould be fo far from perfecuting, that contra-
riwife they ought to blefs luch as curie them, &c.
and that becaufe of the treenefs ot Gods grace, and
the deepnefs of his counfels, calling home them that
be enemies, perfecutors, no people, yea fome at the laft
hour. In anfwer to which, Mall:er Cotton complaineth
that two of his Anfwers were omitted ; and fufpedl-
eth that as children skip over hard places, fo they were
skipt over, &c.
Truth. It is true, thofe two anfwers were omitted,
not becaufe the chapter was too hard, ©"<:. but be-
caufe the DifculTer faw (nor fees) not any controverjie
or difference between Mafter Cotton and himfelf in
thole palfages ; and alfo ftudying brevity and contrac-
tion, as Mafter Cotton himfelf hath done, omitting
far more, and contradling three Chapters in one, in
this very palfage.
286 The bloody Tenent yet more bloody.
Upon the fame ground, I fee no need of mention-
ing his Reply in thefe three Chapters, wherein Maf-
ter Cotton concurs in the point of the necejjity of tol-
erating even notorious offenders in the State in fome
cafes.
^eace. The refult of all agitations in this paffage is
this : Mafter Cotton denies not but that in fome cafes
Oftoilcra-2_ notorious f/ialefaBor may be tolerated, and confe-
Majler Cot^^^^^^^y ('^^ ^ underftand him) an heretick, Jeducer,
ton in cafes &c. But that ordinarily it is not lawful to tolerate a
makaiarge fg^uciiw teacher, and that from the clearnefs of Gods
command, Deut. 13. and from the reafon of it verf
10, Becaufe he hath fought to turn thee away from the
Lord thy God. Withal he concludes, that all Mofes
capital Politicks are eternal.
Truth. Thus far is gained, that it was no vain ex-
ception againft Mafler Cotton ^ general propoftion, to
wit, that it is evil to tolerate ( 164] notorious evil
doers, f educing teachers, fcandalous livers, becaufe he
fees caufe of toleration in fome cafes.
¥eace. Yea but, faith he. In ordinary cafes it is not
lawful to tolerate, from Deut. i 3.
The land Truth. I am of Mafter Cotton'?' minde : It is not
of Ifrael a\2,vf(\i\ for Ifrael, that is, the Church of God, to tol-
'^^'' erate : and the reafon it pleafeth the Lord to alleadge,
is eternal. But what is this to the nations of the
world, the fates, cities, and kingdoms thereof? Let
Mafter Cotto7i finde out any fuch land or fate that is
the Church and Ifrael of God. Yea Mafter Cotton
confeffeth in a fore-going paffage, that the Church
is the Ifrael of God : Then muft he with me ac-
knowledge that this Deut. 1 3. only concerns the
The bloody Tenent yet more bloody.
287
Ifrael or Church of God, whom Chriji Jefiis fur-
niflied with fpiritual weapons againft llich Ipiritual
offenders.
Peace. But I wonder that Mafter Cotton fliould fay
that Mofes capitals are eternal.
Truth. I wonder not, becaufe I have feen in print
fixteen or feventeen capital &wi\% (a great part of them
of a fpiritual nature) cenfured with death in New
England.'
And yet again, me thinks it is wonderful, fince
Mafter Cotton knows how many of Mofes capitals
were of a ceremonial nature. The breach of they^^-
bath, the not coming to keep the paffover, (for neg-
ledl whereof the Ifraelites were to be put to death)
" In the Body of Liberties, the code of
laws eftablifhed in Maflachjfetts in 1641,
the 94th Seftion contains the Capital
Laws. This fpecihed twelve cafes in
which the penalty of death is to be in-
flifted. 3 Mafs. Hift. Coll., viii. 232.
In 1641 a pamphlet was publifhed in
London, entitled " An Abitraft of the
Laws of New England as they are now
eftablifhed." In 1655, the fame work
in a more complete form, with fome
changes in the title, was publilhed by
William Afpinwall, who Hates that this
Abllraft was collefted out of the Scrip-
tures by Mr. John Cotton and prefented
to the General Court of MafTachufetts.
Winthrop, ( Journal, i. 240,) under date
of Oftober, 1636, fays: "Mr. Cotton
did this court prefent a Model of Mofes
his Judicials, compiled in an exaft meth-
od, which were taken into further con-
fideration, &c." The Abilraft was pro-
bably this " Model " of Cotton's, by
fome error printed as if the code was
aftually adopted. It has been fuppofed
to be the bafis of the Body of Liberties.
But they have very little refemblance,
and we know that the Body of Liberties
was compofed, not by Cotton, but by
Ward of Ipfwich. Winthrop, Journal,
2. 66.
The Abftraft is printed in i Mafs.
Hift. Coll.,w. 173-187. Chapter VII.
is of Capital crimes, and enumerates
twenty-four cafes which are to be pun-
ifhable with death or banifhment. Of
thefe, " flxteen or feventeen " are " cen-
fured with death." It was this " Ab-
ftraft" of Cotton's, without doubt,
which Williams had "feen in print."
Blackilone fays that in England, in his
time, no lefs than 160 crimes were de-
clared by aft of Parliament worthy of
inilant death. Commentaries, \v. i^. The
Plymouth code, adopted in 1636, recog-
nized eight capital offences. Brigham,
Compaii, Laws, ilfc.
288 The bloody Tenent yet more bloody.
how can Mafter Cotton make thele eternal in all
nations ?
Peace. How many tnlUions of millions of Heads
(and not a few of the higheft) in our own and other
Nations, would foon feel the capital calamity of fuch
a capital bloody Tenent, if Mafter Cotton fwayed the
Scepter of fome of the worlds former or prefent
Ccefars ?
Truth. And yet I readily affirm, that Jpiritually
and myjlically in the Church and Kingdom oi Chriji,
fuch evils are to be fpiritually (and fo eternally) pun-
iflied.
165] CHAP. LIV, Replying to Chap. LIV.
Exafnined.
Peace.
IN this 56 Chap, were obferved two evils in Mr.
Cotto?is conjoyning of /educing teachers, and fcan-
dalous livers, as the proper and adequate objed: of the
Magijlrates care and work to fupprefs and punifh :
Unto which Mafter Cotton replies, Firft, That he no
where makes it the proper and adequate objedl of the
Magijlrates care and work to fupprefs feducing teach-
ers, and fcandalous livers, faying, that it ought to be
the care of the church to fupprefs and punilh feduc-
ing teachers, and fcandalous livers in a church-vtz-y,
as well as the Magijlrates in a civil way.
Truth. By this Dodlrine, Mafter Cotton will feem
to deny it, to be the Magijlrates proper and adequate
the bloody Tenent yet more bloody. 289
objedl to punifli fcandalous livers, becaufe the church Touching
alio (faith he) is to make it her work alio. fedudng
It is true, if a fcandalous liver be of the church. Teachers.
and fall into any fcandal, fhe by the ruls and power
oi Chriji ought to recover him in the fpirit oi tneek-
nefs : but yet the punilhing of him with temporal
punilliment, who will deny it to be the proper work
of the civil Jlate ?
But (Secondly) what if the /educing teacher, or
fcandalous liver, be neither of them members of the
Church (and the church hath nought to do to judge
them without) will not Mafter Cotton then affirm
the feducing Teacher, or fcandalous liver to be the
proper and adequate objedl of the Magijirates care
and work ?
Peace. When it was excepted againft that things
of fuch a different nature 2.nA kind, 2.s feducing Teach-
ers, and fcandalous livers, Ihould be coupled together
at the civil Bar ? Mafter Cotton replies, that both
thefe agree in one common kind, to wit, they are
evil and deftruftive to the common good of Gods
people, which ought to be preferved both in church
and Commonweal : If a man fhall fay (faith he) that
the work of creation on the fixth day, was either of
ftian or of Beajl, is here any fuch commixture.
Truth. Were Mafter Cotton the worlds Monarch, Uonjirous
what [1 66] bloody reformations or deftrudtions rather. Mixture.
would he fill the world withal, if he walk by fuch
rules and principles.^ for, what religions or almoft
men (all the world over) would he finde not oppolite
and deftrudtive to Gods people.
2. But (Secondly) an hiftorical narration of Gods
37
290 The bloody Tcnent yet more bloody.
The great vvorks on man or Beajl, Birds, Fifies, and all crea-
ofeviTanA^'^^^ CuclejUal, and Terrejiial is one thing : But to
Jin, as mix them together in doings or fufferings incon/ijlent
againj} with, and improper to their kinds is another thing,
or />/W/W^"af different and infufferahle : As for a man to af-
ejiate. firme that a man and a beaft iin'd again ft their Maker,
and therefore were juftly punirtied with fpiritual
blindtiefs and hardnefs of heart, lofs of Gods Image &c.
The fame dillerence and no lefs is between tranf-
greffors againft the heavenly Jiate and k'nigdotnc of
Chriji, and the earthly Jiate or Qominonweal of Cities,
kmgdomes, &cc.
Peace. Mafter Cotton adds, that it is more tolera-
ble for feducing Teachers to J'educe thofe who are in
the fame gall of bitternejs, as for Pagans to feduce
Pagans &:c.
Truth. That is but in the degree, and fo (accord-
ing to his fuppoiition) muft be punilhed gradually ;
but what is this to prove /'educing Teachers as well as
J'candalous livers, the joynt objedl of the rrc'/Z/i^'or^?'
Peace. Why doth Mafter \Cotton\ fay it is more
tolerable for Pagans to feduce Pagans, Antichriftians
Antichriftians ? What Scripture doth he produce for
this toleration, this indulgence, this partiality} All
that is here faid, is this. We look at it as more tol-
erable ?
Grofspar- Truth. One thing is fliroudly to be fufped: in this
tiality the niattcr, and that is a moft unchrijiian partiality, in
trine of'^ dired^ing the fword of the Magijlrate to fall heavieft
per/ecu. on fuch I'cducers only, as trouble his confcience, his
titin. Dodlrine, WorHiip, and Government : fuppofe in
fome of the Cities ot Holland, Poland, or Turkie
The bloody Tenent yet more bloody. 291
(where Tome freedome is) that Jews, Pagans, Anti-
chrijlians and CbrijUans (that is Chriftians of Mafter
Cottons conjcience) together with Turkes were com-
mingled in civil cohabitation and commerce together:
Why now iLall that Turke that hath feduced one of
Mart er Cottons confcience to Mahunietanifme be more
punilhed for that crime, then tor turning a Jew,
Pagan, or Papift to his Belief and worfliip ? What
warrant Ihall the Magijirate of fuch a city or place
167] tinde to ihtlv fouls, either for ftriking at all
with the civil Iword in fuch a cafe ? or elfe in deal-
ing fuch partial blows among the people ?
Peace. I fear that Gods own people (of this opin-
ion) fee not the deceitfulnefs of their own heart,
crying up the Chrijlian Magijirate, the Chrijiiafi
Magijirate, Nurling fathers, Nurfing mothers, &c. <^''""
when all is but to efcape the bitter fweeting of Qhrijls /, L-/^£,
crofs, io dalhing in pieces the mofl wife councels oichrifts
xh^ father, concerning his blelfed Son and his follow- ''''°-^^"
ers, to whom he hath (ordinarily) alotted in this
world, the portion oi J'orrow and Jufferijig, and of
raigning and triumphing, after the battel fought and
viBory obtained in the world approaching.
Peace. But Mafter Cotton will fay, that in fuch
fore-mentioned cafes, fuch Magijlrates muft fufpend
punilhments for religion, <sfc.
Truth. I fay, confequently all or moft of the Mag-
ijlrates in the world muft fufpend and none but fome
few of his confcience (by his dotlrine) ftiall be found
fit, to ufe the civil f word, in matter of Religion, and
that is (in plaine Englijh) to fight only for his con-
fcience.
wea.
tpons.
292 The bloody Tenent yet more bloody.
Peace. But to proceed, it will be hard (faith Mal-
ter Cotton) for the difculTer to finde Atitichri/lian
feducers clear from dijohcdience to the civil laws of
the Jlate, in cafe that Atitichrijl (to whom they are
fworn) (hall excommunicate the civil magiJ}rate,2iX\d
prefcribe the civil Jlate to the invafion of his fol-
lowers.
Truth. Moft ^pvo^pcvXy /educing teachers lin againft
the church and Jpiritual kingdome of Chrijl Jefus,
Chrijiien yyhich if eredled and governed according to Qhrill
"Jefus, (lie is a Cartel or Fort fulficientlv provided
with all forts of heavenly ammunition a^ainll: all forts
of hery/)/r/V«^/adverfaries : yea and in the defolation
of the churches (during the Apojtacy) Chriji "JeJ'us (as
I have elfewhere obferved) hath not left his witnejfes
delHtute ot terrible defence againft all gainefayers :
But grant (what Mafter Cotton fuppofeth) fuch fe-
ducers from obedience to the civil Jlate, &c. Such as
the Seminaries and bringers over ot Pope Pius the 5
his Bui againft Queen Elizabeth 6cc.' The anl'wer
is fliort and plain, civil officers bear not the fword in
vain, when the civil Jlate is alfaulted as the Jpiritual
oncers and governors of the church bear not in vain
168] the jpiritual and two-edged J'word coming out
of the mouth of Chrift.
Peace. Whereas now (fecondly) there was obferved
by the Difculfer in fuch coupling of [J'educing teachers
' Pius V. iflued his Bull of excommu- ace by John Felton, who was executed
nication againft Elizabeth, February 25, for the offence. Hume, Hijiory, v. 179.
1570. It was not publifhed in London A Seminary is "an Englifti popifh
till the 15th of May. Froude, HiJiory of prieft educated abroad." Halliwell, Dic-
England, x. 59. It was then affixed to tionary, ii. 721.
the gates of the Bifhop of London's pal-
The bloody Tenent yet more bloody. 293
h, fcandalous livers] a filent and impMche Jujlj/icatlon
of the Jews and Gentiles their coupling Chrijl Jejus
and his followers, as feducing teachers with fcandalous
livers, Chrijl between two thieves, &c. The fum of
what Mafter Cotton replies, is, that the Lord Jefus
and his followers (u^enng under thofe names, weakens
not the hand of Authority to punifh fuch who are
feducing teachers &c fcandalous livers.
Truth. It hath ever been the portion of the Lord ^^''jfi
Jefus and his followers (for the moft part theirs onc-]^"J„ f^^
ly) to be accounted feducing teachers, deceivers and Thieves.
■cheaters of the people, blafphemous againft GoA,fedi-
tious againft the State ; and accordingly to be num-
bred (as Chrijl fefus between two thieves) both in
ejleem and punijhment with fcandalous and notorious
malefaBors ; and this for no other caufe, but caufe of
conjcience in fpiritual matters, and moft commonly
for differing from and witnelBng againft the feveral
State and City- Religions and W or (hips wherein they
lived.
Peace. If the fews (notwithftanding their fair
colours to the contrary) walking in the doftrine of
Perjicution for confcience, juftified their fathers for
murthering the Prophets, &c. I cannot (dear Truth)
but fubltribe to your forrowful obfervation that Maf-
ter Cotton and others (otherwife excellent fervants of
God) in coupling feducing teachers and fcandalous
livers, as the proper objecfl for the civil fword to
ftrike at, they do no other but adt the Jews true
Antitype, coupling Chrijl Jefus the feducing teacher
with Barabbas the fcandalous liver and murtherer.
Truth. Yea, and who fees not how often Barab-
294 T"/*^ bloody Tenent yet more bloody.
bas the fcandalous liver is cried out of the Magijlrates
hands by the icandalous people, while Chrtjt Jefus
in his lervants is cried to the Crojs, to the Galloivs,
to the Stake, to Banijhiiietit, 6cc. Their Perfecutors
alfo are applauded, for (not perfecuting men for their
The hori- Coiifciences, but) righteoujly, legally [znd with great
rifiei/a// forrow) puniiliing them for finning againll their own
^erfecu- confcience, for dillurbing of the civil State and peace,
""''• for contemning of Magijlrates, Kings Queens, and
Parliaments, for blafpheming God, and tor feducing
and deltroying the fouls ot the people.
169] CHAP. 55. Replying to CHAP. 66.
Exam :
Chrifls Peace.^ I ^He DifcufTer admired in this Chap: how
T
Pe^rgimus -^ M'. Cotton Hiould alledge [Revel. 2. [14.])
and Thia- Chrijls charge againft the Church of Pergamus for
'^^"^^^f^^'^-^tollerating them that hould the DoBrine oi Balaam,
tion exam- znd againlt the Church of Thiatira for tollerating
'"''^' Jezabell to teach and leduce : M' Cotton here replies,
that he meant not in alledging thofe Scriptures to
prove it unlawfull for Magijlrates to tollerate feduc-
ing Teachers, but unlawfull for Churches : adding
that the Letter of the Prijoner was fo ffated, in gen-
erall tearmes that he knew not (upon the point) what
Tolleration or Perjecution ftiould be meant or intend-
ed, otherwile then generall againft: all Perjecution for
Conj'cience, withall affirming that an unjuff Excom-
munication is as true Perfecution as unjuft Banijhment.
The bloody Tenent yet more bloody. 295
Truth. It is true what M' Cotton faith, An unjuft^"^^^ ^^-
Excommiinication h as irut Per fecution as an unjuft^^^yj,„ ^^^
Banifljment, and therefore fome may juftly complaine-^/W^ of
againft M' Cotton and others, for practicing fuch p^^-^^^f"'^'
fecution in both kindes, being not onely /^rt«//Z)t'^from
their ci-cill State, but unjuftly (and after the Popes
way) Excommuuicated alfo, from their Churches, but
of that more elfewhere.
2. We doe not in ordinarie Englijh read, but that The word
the word Perfecution is taken for chill corporall vio- Perfecu-
lence and punifhment inflicted on the body for ^ome ^^j^^/^^j
fpirituall and religious matter ; according to the Lord/V is taken.
Chrijl his words to Paul, A6ls 9. [4.] Saul, Saul, why
perfecutejl thou me ?
3. The palfages in the Letter fhew that the whole
Jcope of the Letter was to contend againft outward
violence and corporall afliBion in matters of Con-
fcience.
Peace. It may not be a loft Labour (Deare Truth)
to draw a tafte of fome paifages in the Letter.
Truth. For further fatisfad:ion, my paines {hall be
a pleajure ; and firft
From the Arguments from holy Scripture, obferve
Z/«f. 9. [55.] the Lord Chrijl reproving his two zeal-
ous Dijciples, You know not ot what Spirit you are
of: The Son of Man is not come to deftroy mens
lives, but to fave them.
170] Againe, That of the Prophets, Ifaiah [2. ^.^P^'-fi'^"-
and Micah, [4. 3.] They (hall breake their Swords '^'J.Jyf^_
into Mattocks, and their Speares into Sithes. pHes cor-
Againe, Chrijis charge unto his Difciples, that they-^'"""^^*'"-
{hould be fo farre from perjecuting thofe that would
296 The bloody Tenent yet more bloody.
not be of their Religioti, that when they were perfe-
cuted, they {houXA pray and blejj'e, 6cc. [Luke 6. 28.]
Pence. Thele holy Pajj'ages (Me thinks) are not
unlike the Stones in Davids lling, Imooth and plaine
enough, yet powerfull and dreadtull, both againfl:
this Goliah Tenent of perfecution, and alfo prove a
corporall perfecution intended.
Truth. Now a talle ot the fpeeches of feverall
Kings produced by the prijoner.'
I . That of King 'James ; God never loves to plant
his Church by Fioletice and Bloudjhed.
Speeches of 2 That of 6'/f/'Z>£'« King ot Ps/tfwd' ; I am King of
al'ahiii Men, not of Confciences, of Bodies, not of Soules.
Per/ecu- 3. Of the King of Bohemia ; When ever Men
"»»• have attempted any thing in this violent courfe, the
illue hath been ever pernicious, and the caufe of
great and wondertuU Innovations.
4. Another of King James ; That he was refolved
not to perjecute or molejl, or futfer to be perj'ecuted or
molejled any Perfon whatfoever, tor matter Religion.
In the third place, a taffe of the Speeches of the
ancient Writers produced by the PriJ'oner.'
1. That ot Hilar ius : That Church which form-
erly by enduring mijery and imprijontnent, was knowne
to be the true Church, doth now terrifie others by
impriJontncTit, banijhtnent , and miferie.
2. Of Jerome; Herejie mulf be cut off with the
Sword of the Spirit, Let us If rike through with the
Arrowes ot the Spirit ; implying, not with other
weapons.
3. Oi Luther in his Booke of the Civill Magijirate;
■ Bloudy Tenent, Pub. Narr. Club, iii. 31. 37.
The bloody Tenent yet more bloody. 297
The Lawes of the Civill Magijirate extend no fur-
ther, then over the Bodies and Goods. And againe
upon Luk. 22. It is not the true Catholike church
which is defended by the Secular Arme or humane
Power.
Laftly, The Papijis in their Booke for Tollera-
tion; When Chriji bids his Dijciples to fay, peace to
this houfe, he doth not fend Purfevants to ransack
or fpoyle the houfe.
171] Laftly, The Prifoner in anfwering fome Objec-
tions, concludeth ; It is no prejudice to the Common-
wealth, if Lihertie of Confcience were granted to fuch
as feare God indeed : He alfo alledged that many
SeSls lived under the Government of Ccefar, being
nothing hurtfull unto the Common-weale.
Peace. From these severall Tafts (Deare Truth) I
cannot imagine how the Prifoner can be underftood
to caft the leaft glance unto fpirituall perjecution or
profecution, as M' Cotton in this Chap: calls it: But
to end this Chapter : When as the Power of Chriji
Jefus in his Church was argued fufficient for fpirit-
uall ends, M' Cotton grants both for the healing of
finners, and for keeping of the Church from Guilt,
but not for the preventing of the, Jpreading oi falfe
DoBrine, among thofe out of the Church, and in
private among C/6«rf>6-Members : nor fufficient to
cleare the Magijlrates of a Christian State from the
Guilt of Apojlajie in fuffering fuch Apojlates amongft
them, &c.
Truth. I have in other Paffages of this Difcourfe
proved ;
I. That Chriji Jefus (whiles his Churches and
38
298 The bloody Tenent yet viore bloody.
Ordinances flourifhed, and fince the Apojiajie of An-
tichriji in the hands of his JVitneJfes) hath glori-
oufly and fufficiently turnidied his Servants for all
Jpirituall caies ot all forts, defending, offending, 6cc.
No Civill 2. That there is no other Chrijiian State acknowl-
Chriftian gdgcd in the New Testament, but that of the Chrif-
tian Church or Kingdome, and that not Nationall
but Congregationall.
Cbrifts 3- That the Apojlles or Mejfengers of Chrijl Jejus
Sword. never addrelfed themfelves by Word or Writing to
any of the Civill States wherein they lived and
taught, and were mightily oppofed and blalphemed.
I fay they never ran to borrow the Civill Sword, to
helpe the two edged Sword of Chrijl Jefus, again ft
Oppojers, Schijmaticks, Hereticks. The Lord Jcjlis
was a wifer King then Solomon, even Wijdome it J elf e,
and cannot without great DiJ honour and Derogation to
his Wisdome and Love, be imagined to leave open
fuch Gaps, fuch Leakes, fuch Breaches in the Ship
and Garden of his Church and Kingdome.
172] The Exam: i?/' Chap. 56. replying to 58. Sf 59.
Peace.^'T^O the firft observation, that M' Cotton
X urgeth that Princes are nurcing Fathers
to feede and correB (and confequently muft judge of
feeding and correSlion, and all men are bound to fub-
mit to fuch ihexr feeding and correSlion :] M' Cotton
fayth, This is falfe and fraudulent fo to colledt, and
thefe are devifed Calumnies.
T^he bloody Tenent yet tnore bloody. 299
Truth. It will evidently appeare, how greatly M*^
Cotton forgets the Matter and Himfelfe, when he lb
deeply chargeth, for all this he granteth in this his
Reply, onely with this Limitation, that Sub\eBs are
bound to fubmit to them herein when they judge
according to the Word. This Limitation takes not
away the obfervation, for it is alway implyed in fuh-
jeBion to all Civill Rulers, Fathers, Hujbands, Maf-
ters, that it be according to the Word.
Peace. Yea but layth he, it is a Notorious Calum-
nie fo to reprefent M"^ Cottons dealing with Princes,
as if he made his owne 'Judgment and praSlice the
Rule of the proceeding of Princes.
Truth. Let it be laid in the Ballance, and feene
" where the Calumnie or Jlander lies : Princes or
" Civill Rulers, faith M' Cotton, are Fathers to feed ^"''""g
"and correB, and their yw^w^'w/ ought therein ^'^ /eaitwith-
be obeyed according to the Word. Now {o\x\& all as chH-
Princes and Rulers declare themfelves again ft 'M.^'^""-
Cottons Tenent oi perj'ecution for cofijcience. M'' Cot-
ton will anfwer ; The profejjion and praBice of Prin-
ces is no rule to Conjcience. I reply, and ask, who
fliall judge of Princes profejjion and praBice, when
they thus feed and judge in fpirituall matters ?
whether their profejfioti and praBice be according
to the Word or no? M"^ Cotton (when Princes are
alleadged againft his judgment and conjcience) pleads,
that Princes profejjion and praBice is no rule : Let all
men judge whether \\\% judgment and conjcience be not
made the Rule to the conj^ciences and praBices of
Princes, whom yet he makes the nurcing Fathers.
Peace. When it was further demanded, whether
300 The bloody Tenent yet more bloody.
M"" Cotton and others of his minde could fubmit in
Jpirituall cafes to any Magijirates in the 'world, but
onely to thofe juft of his oivn Conjcience'^ \ 173] He
anfwers, they will fubmit to any in ABive or PaJJive
obedience.
Aaiveobe- Truth. But how can M' Cotton fuppofe ABive
dience can- obedience xw fpirituall things to fuch Magijirates, who
"hlt^fT""^^^ Pd'^^wj-, Turkijh, Antichrijiian, and unable to
competent judge, and bound (by his Doctrifie) to fufpend their
Judge. Dealings upon matter of Religion, untill they be bet-
ter informed ? What ABive obedience can I be fup-
pofed to give to him that hath no A£livitie nor Abilitie
to command and rule me ? And muff it not evidently
follow, that ABive obedience in thefe cafes (according
to h\s judgment) mull onely be yeelded to fuch Mag-
ijirates as are able to judge the true Religion and way
of JVorJljip ; That is, the Religion and Worjlnp which
he takes to be of God.
Peace. Whereas it was laid, will it not follow that
all other Conj'ciences in the world, befides their owne
muft be perfecuted by fuch their Magijirates (were
power in their hand) ? M' Cotton replyes, no; except
all Mens conjciences in the w orA/ did &xx& fundament-
ally againft the Principles of Chrijiian Religion, or
fundamentally againlf Church-Order, and Civill Or-
der, and that in a tumultuous and J'aBious manner ;
for in thefe cafes onely (layth he) we allow Magis-
trates to punifh in matters of Religion.
Truth. I have and muff oblerve the Evill of that
DiJiinBion between Chrijiian Religion and Chrijiian
Order, as not finding any fuch in the Tejiament of
the Sonne of God, but finding Church-Order z. prin-
The Bloody Tenent yet more bloody. 301
cipall part of the Chrijiian Religion, as well as Re-
pentance and Faith, Heb. 6. [i. 2.]
But (2.) grant once M' Cottons Religion and -wzy Perfecu-
of Worfloip to be the onely true Religion and way of ''"'^' -^ "
tJ 1 J o y tVCKC tTt
Gods Worjhip, and all other Religions and wayes oi their pow-
Worjhip falfe, how can that Errour be otherwife '"'' o-"'."'''^.
then fundamentally And if other mens Confciences''^^^^^^^
attend not to M' Cottons conviBions, but obftinately/ifr/>r»/i'
maintaine their blal'phemous Relijriotis, how can the"/^^""" ,
Ti/T •/) r 1 • /- • I IT 1 -1 1 Iciencesand
Magijtrates or his conjctence be dupenced with 'i-no: Religions
abfolved from perfecuting fuch objlinate Confciences 'f the
throughout the whole World befide ? ^'"'^^•
Peace. When it was further demanded, if this
were not to make Magiftrates Staires and Stirrops
for themjelves (the Clergie) to mount up in the feats
and fadles of their great and fettled Maintenance ?
M' Cotton replyes, this is rather to make them [174
Swords and Staves to punilh them (if need be)
Hereticall Delinquencie : 2. Their Magijirates them-
felves fall fhort of great and fettled Maintenance :
And laftly, Himfelfe liveth upon no great znd fetled
Maintenance.
Truth. It is true M" Cotton allowes the fame Power
to Magijirates to punifh all Hereticks, Blafphemers,
Seducers, one as well as another : But what if it
(hould fall out that his Magijirates fhould declare
themfelves for the Pope, or for the Prelates, or for
the Presbyters, yea, or for fome other way then is
profelfed : and left it tree for each mans conjcience
to worjhip as he believed, and to pay or not pay to- ^n perfe-
ward this or that Worjhip or Minijirie, according to ^'^^"^^^ ,^^
his owne perj'wajion more or lelTe, any thing or noth- Popes tray-
302 The bloody Tenent yet more bloody.
terousDoc-ifjg^ will not M' CottoTi then plead that fuch Magif-
P^j"^^^ lj_' trates themfelves (Apoftatizing from the Truth of
reticall God, and turning Enemies (as the Pope clamours) to
Princes, ^^nt holy Church) I fay, that fuch ought not onely to
be accurfed with the lelfer and greater Cenfures of
Sufpention and Excommtoiication, but alfo puniflied
with Imprisonment, Banijhment, and Death : Or if
they finde the mercy of Life and Favour of an
OJfice (by fome over-ruling Providence) will not M""
Cotton then pleade that fuch Magijfrates ought to
fufpend their Power to hould their hands, and not
to medle untill they be better informed, &c. Into
fuch poore withered Strawes and Reedes will the
Allowance of Swords and Staves, M.' Cotton here
fpeakes of come to ? Concerning the feats and
fadles of great and fetled maintenance of Magijirates,
the Difculfer fpake not, but heartily wirtieth their
Maintenance as great and fetled, as he knowes their
Labours and Travells and Dangers be : He fpake
onely of Minijlers great and fetled maintenance.
Peace. O Truth, this is the Apple of the Eye, the
true caufe of fo much comhujlion all the World over,
efpecially Popipj and Protejiants.
Truth. Indeed this was the caufe (as Erafmus told
vL^he Duke of Saxonie, that Luther was fo ftormed at)
and Pro- bccaufc he medled with the Popes Croicne and the
tejiant Motikes BelHes.' To obtaine thefe warme and loft
■ •' Erafmus met the elector of Saxony fcreived up his mouth, bit his lips and
at Cologne, Dec. 5, 1520. 'What is faid not a word. Upon this, the elector,
your opinion of Luther?' immediately raifing his eyebrows, as was his cullom
demanded Frederick. The prudent Eraf- when he fpoke to people, from whom
mus, furprifed at fo direct a queftion, he defired to have a precife anfwer,
fought at firft to elude replying. He fays Spalatin, fixed his piercing glance
The bloody Tenent yet more bloody. 303
and r\c\\. feats z.vl^ fadles (who ever ftand or goe on Ckrgie set
foote, or creepe, or beg, or Starve) the Prelates prac- ^^^ /;/_
tices all Ages know. Yea and other praSiices oiteftant
fome of late, who (with the Evill ^/t'w^/v/ providing ^'"'^'^'"
wifely) firft made fure of [175] an Ordinace of Par- their
liament for Tithes and Maintenance, before any Ordi- Mainten-
nance for God Himfelfe.
Peace. This is that indeed which the Politick State TT-i-Dutch
of Holland well forefaw, when they were lamentably '^'^^"'^ *° .
whipt by the King of Spaines (and Gods) Scourge, ciergie to
Duke D'alva, into a Toleration of other mens Con- Tolierution
fciences: The Politick States-men, I fay, faw a necef-C/—
litie of flopping their Dominies Mouths with fure
and fetled Maintenance out of the States purfe.
Hence it is the Dutch Minijiers zeale is not fo hot
againfl: the Toleration of Hereticks in the Civill
State, as the Englijh hath been.
Truth. To this purpofe (fweet Peace) how fitly
did that learned Prideaux " once tell his Sons the , //'
Oxford Doctors, at one of their Superltitious Crea- be chrifts
tions, that fince they could not dig, and were a(hamed M^fjpr',
to beg, they had great need (therefore) of fetled Main- '"" Beg'fo'r
tenance. This was but the Evil Stewards device, and Steale.
(I adde) little better then ftealing.
Peace. Yea but fayth M"^ Cotton, I live not fo, &c.
Truth. One Swallow makes not a Summer: what
on Erafmus. The latter not knowing ■ John Prideaux (i 578-1650) profeflbr
How to efcape from his confufion, faid and vice-chancellor at Oxford, was made
at laft, in a half jocular tone: 'Luther bifhop of Worcefter in 1641. He ad-
has committed two great faults: he has hered to Charles I., and was reduced to
attacked the crown of the pope and the poverty. Wood, Athene Oxonienses, iii :
bellies of the monks.'" D'Aubigne, 265-273. Fuller, Worthies, i: 279.
Hift. of Reformation, iii : 166.
304 The bloody Tenent yet more bloody.
others have done and doe, and what praEiices have
been and are for a forced letled maintenance (as
firme and J'etled as ever was the Parijh maintenance
of Old England) hath been, to the fhame of Chrif-
tianitie, too apparent : For M' Cotton himfelfe, as I
envie not the fatnes of his tnorjclls, nor ^\\^ jweetnes of
his Cups, but wifh him as large a purfe, as I beleeve
he hath an Heart, and a defire to doe good with it :
Yet it hath been faid, that his cafe is no Pre/ident,
becaufe what he loofeth in the Shire, he gets in the
Hundredth, and fits in as foft and rich a J'adle as any
throughout the whole Countrey, through the greatfies
and Richnes of the Marchandixe of the Toivne of
Bojion, above other parts of the Land.' The truth
is, there is no Tryall of the good or Evill Servant
in this cafe, untill it comes to Digging or Begging,
or the third way, viz : of couxening of the great
Lord & Majler Chrijl "J ejus ; by running to carnall
meanes and carnall weapons, to force mens purfes for
a rich and fetled Maintenance.
' In 1633, William Wood laid of Bof- larger towns, and fpeaks of Bollon as
ton, "This town, although it he neither "being the centre town and metropolis
the greatell nor the richell, vet it is the of this wildcrnefl'e worke." He fpeaks
moll noted and frequented." Keu! Eng- of it as "this city-like townc," "the
land Profpcli, 38. In the fame year a buildings beautiful and large, and orderly
tax was laid upon the towns for public placed with comlv Urcets, whose contin-
purpofes, and Roxbury, Newton, Water- uall inlargement prefages Ibme lumptuous
town and Charlellown, were aflefled as city." " This town is the verv mark of
much as Bollon, namely, X48, while the land. French, Portugalls and Dutch
Dorcheiler paid £80. Majf. Col. Rec, come hither for traffic." H'ondcr aiork-
i: 110. ing Providence, 42. 43. "Bollon, being
Edward Johnfon, writing about the the chiefell place of refort of (hipping,
fame time with Williams, defcribes the carries all the trade." Z)</., 66. 208. 209.
The bloody Tenent yet more bloody. 305
Chap. 57. {replying to Chap. 60.) Examined.
Peace. /concerning Princes M." Cotton addeth, that
V^ Princes out of State policie, doe fometimes
tollerate what [176] fuits not with Chrijiianitie (as
David did Joab) againft their wills.
Unto this it was anfwered, that this agrees not
with his former generall Propojition, to wit, that it
was evill to Tollerate feducing Teachers, and fcanda-
lous livers ; M' Cotton replyes ; Yes, for Mofes laid
downe in generall, Who fo ftieddeth mans blood, by
man fhall his blood be fhed ; yet Joab was tollerated
to live, &c.
Truth. If Mofes had faid ; It is not lawfull to
tollerate a Murtherer ; and yet afterward had toller-
ated a Murtherer, his later praSlice would not have
feemed harmonious to his former fpeech, but Mofes
did not fo, and therefore I conceive is not rightly
alledged.
Peace. Whereas it was further alledged, that that
State policie, and State necefjitie, which permitted the
confciences of Men; will be found to agree moft
pundtually with the Rules of the beft politician that
ever the world faw (the 'Lord Jefus himfelfe) who
commanded the permitting of the Tares.
M' Cotton replyes, that he is not againft the per-
mitting of fome Antichriflians, or falfe Chrijlians,
unleffe they maintaine fundamentall Herefie againft
the Foundation of Religion, and that objiinately after
conviBion, and withall feduce others : But for fuch
39
306 The bloody Tenent yet more bloody.
Hereticks and /educing Teachers, they are none of
thofe Tares, of which Chrijl fayth, Let them alone.
Belides, fayth he, It by Tares are meant grolfe
offenders: then l\\& fpeech oi Chrijl, Let them alone,
is not a word of command, but a word of permij/ion
2.v\dL prediction ; like that Luc. 22. 36. He that hath
no Sword, let him fell his Garment and buy a Sword.
All Anti- Truth. I anfwer, that there ihould be Antichrif-
'are fundaJ^'^^^') "^^ ^^^^^ ChrijUans, which maintaine not funda-
mentally mentall Herefie againft Foundation of Religion, I
ThHfl '" t^'"'^e is new to the New Tejlament of Chrijl Jejus,
jcfus. and to the Tryalls the holy Spirit propofeth by 'John
in his Epi/lles, difcovering fuch to be the Hereticks
and Apoftates, as deny the Lord J ejus (as all Anti-
chrijlians or falfe ChrijUans doe more or lelfe) to be
come in the FleHi the true MeJJiah, and anointed
King, Priejl, and Teacher to his Church.
Peace. If M'' Cotton will make good his word, to
wit, that he will permit fome AntichrijUans or falfe
ChrijUans, methinks [177] the whole Tryall oi this
matter might well turne upon this Hinge, (o that
the true or falfe ChrijUan be tryed by the Rules of
the New Tejlametit.
Truth. It lb, he mull undeniably fubfcribe to this
great and ChrijUan policie oi per mij/ion or Tolleration:
"As for the Exceptions following [Unlelfe they main-
" taine Fundamentall Herelie, and unlelfe they fin
" actually] Thele pull backe againe with the Left
hand what merciful Freedome he had given before
with the Right.
Touching 3- But laltly, by this Interpretation of. Let them
the Tares, alonc, by Way of permijjion and predi£lion, it appeares
The bloody Tenent yet more bloody. 307
that M'' Cottons Thoughts are not without checks and
doubtings what thefe Tares might be : For (fayth he)
[if by Tares are meant groffe offendours^ whereas be-
fore he fpent much precious time to prove the Tares
to be a kinde of clojer Hypocrite.
Moreover, all permiffion is of Evill, for fome Good,
fo he, the permiffion of Tares for the IVheate fake :
In which refpect (as I conceive) the good Wheate is
not fo tendred, nor the Word of Chrijl fo attended
to by fuch, as prefume (in pretence for the good
wheate fake) to pluck up thofe Tares, unto whom
Chrijl yefus for the good IVheate fake, hath for a
Time granted a permtjjion.
Exam: of Chap. 58. replying to Chap. 61.
Peace.\ T\ 7"Hereas the Difcuffer profelTedly waved
V V any Argument from the number of
Princes witneffing in profejjion or praBice againft
perfecution for caufe of Confcience, M' Cotton replyes,
that this is a yeelding of the Invaliditie of the Ar-
gument : But 2. that he urgeth not the number, but
the greater pietie and prejence of God with thofe
Princes who have profefled and practiced againft
Tolleration.
Truth. As I would not ufe an Argument from the
number of Princes about an heavenly matter (as
knowing that the Kings and Rulers of the Earth
commonly minde their owne Crownes, Honours, znd Po/ine
Dominions, more then Gods ; and fuch Princes as are^*"^^' ^"'
308 The bloody Tenent yet more bloody.
P/W/Vr/jr*- called Chrijiian, ufe Gods Name, Crowne, and Ordi-
rwces. ^^^^^j.^ [ ' 7^] 3s Jeroboatii ufed Gods Natne, and "Jeza-
bell ufed Fajling and prayer, for the advancement of
their owne Crowncs, and perfecuting of the Innocent
and Righteous) So neither would I rell in the ^ali-
tie, Greatnes or Goodnes of any. That which I at-
tend in this Argument is the Ground and Reajons of
their Speeches ; which may alfo have this Conjidera-
tion to boote, that they are the Speeches of fuch who
fit at the helme ot great States, and were not igno-
rant ot the Affaires of States, and what might con-
duce to the peace or dijiurbance, to the wealth or wo^*
of a Common weak. To their Ground and Reajons
therefore I attend in the next Chapter.
Exam: of Chap. 59. replying to Chap. 62.
P^tfcv.TN this Chap, the Conjideration of the Speeches
X themfelves, M' Cotton fayth, he pafled by,
becaufe, either the Reajons wanted waight, or did
not impugne the caufe in hand, as
A Speech Firft, That Speech of King James ; God never
of King ifj,^gj fg plaTit his Church by blood: It is farre from us
James con- . ^ ,, •' .. 111
fidered. (fayth M'' Cotton) to compell men to yeeld to the
Fello'wJl:>ip of the Church by bloudie Lwwes or Peti-
alties: Neverthelelle, this hindreth not but that his
Blood may juftly fall upon his owne head that fliall
goe about toj'upplant and dejiroy the Church oi Chrijl.
Truth. How light or how impertinent foever thefe
Speeches may feeme to M"^ Cotton, yet to others (fear-
ing God ■a\(o) they are mod J'ollid and waighty.
The bloody Tenent yet more bloody. 309
This Speech of King 'James reemes impertinent in
this caufe, becaufe (fayth M' Cotton) we compell no
man by bloudy Lawes and Penalties to yeeld them-
lelves to the Fellowlhip of the Church.
I anfwer, as Saul by perfecuting of David in the
Land of Canaan, and thrufting him forth of Gods
Heritage, did as it were bid him goe ferve other
Gods in other Countries: So he that fhall by bloudie^^^^,^^^^
Lawes and Penalties force any man from his owne/ro/w his
Confcience and Worfliip, doth upon the point, fay "'^"^ vj"''
unto him, in a language of bloud. Come be of my
Religion, &c.
179.J 2. Peace. Why Ihould not Meti as well be
forced to the Truth, as forced from their Errours
and Erroneous praBices ? Since (to keepe to the
Similitude) it is the fame Power that fets a plant,
and plucks up weedes, which is true ( myffically) in
the Ipirituall worke of Chrijl Jejus, in his heavenly
planting by his Word and Spirit.
3. Truth. I adde, if men be compelled to come Touching
to Church under fuch a penaltie, for Ab fence (as \i2Xh."'"f''^'''"^
, ■' I ^^ C0f7l£ to
been pracfliced in 0/a and New England)' How Cd^n church
M' Cotton fay, there is no forcing to the FellowJhip''nd to
of x.\\^ church; when (howfoever with the Papijis)
he makes fo great difference, which Chrijl never
made, between the Lords Supper, and the Word and
Prayer, and lay, that men may be forced to the hear-
ing of the Word, but not to the Supper. Yet the
confciences of thoufands will tellitie, that it is as
truely grievous to them to be forced to the one as
to the other, and that they had as lief be forced to
' See note, Bloudy Tenent, loi, Pub. Narr. Club, iii. 194.
3IO The bloody Tenent yet more bloody.
the meat as to the Broth, to the more inward and
retired chambers and clojets, as into the Hall or Par-
lor, being but parts of the fame houfe, 6cc.
Peace. And I may adde (Deare Truth) that the
bloudie hnprijhnments, IVhippings and Banijhmcnts,
that have cryed, and will cry in New Knglaiid, will
not be ftild untill the cry of Repentance, and the
bloud of the Lambe Chrijl Jejus, put that cry to
Jilence. But to the fecond Speech of King James,
4recond ^° marvell (fayth M' Cotton) that I part by that
Speech of Speech, to wit, [that Civill obedience may be per-
^'"S formed by the Papijls,] for I found it not in the
Letter ; and befide, how can Civill obedience be per-
formed by Papijis, when the Bijhop of Rome ihall
Excommufiicate a Protejlant Prince, dillolve the Sub-
jeSls Oath, &c.
Papifts Truth. I anfwer; King ^^wfj profelTing concern-
may yeeld ing the Oath oi Allegiance (which he tendred to the
^Jui,[[°'"' Papijis, and which fo many Papijis tooke,) that he
delired onely to be fecured for Civill Obedience, to my
underftanding did as much as fay, that he beleeved
that a Papijt might yeeld Civill obedience, as they did
in taking this Oath, as quiet and peaceable Subjetls,
fome of them being employed in places ot Truji,
both in his and in Queene Eli-zabeths dayes.
What though it be a Popijh Tenent, that the Pope
may fo doe, and what though Bellarmine, and others.
The Par- have maintained fuch [i8oJ bloudie Tenents, yet it
liamcnt at is no Getierall Tenent of all Papijis, and it is well
thouph' knowne that a famous Popijh Kingdome, the whole
Popijh, yet Kingdome oj France z.'R&w^A&di in Parliament in the
condemned yQ2SQ (fo calld) 1610. Condemned to the Fire the
The bloody Tenent yet more bloody.
311
booke of "Johannes Marianus for mainteining t\\'3,iBookes and
very Tenent. "^ And two moneths after Bellarmines ^^j}
booke it felfe was condemned to the Fire alfo, hy CwHl obe-
the fame Parliament for the fame deteftable Doc- '^^^''"■
trine, as the Parliament calld it, as tending to deftroy
the higher Powers, which God hath ordained, ftirring
up the SubjeBs againft their Princes, abfolving them
from their Obedience, ftirring them up to attempt
againft their Perfons, and to difturbe the common
peace and quiet: Therefore all Perfons who ever
under Paine of High Treafon, were forbidden to
pri?it,fell, or keepe that booke, &c.
Peace. This pajfage being fo late, and fo famous in
fo neere a Popifi Countrie, I wonder how M' Cotton
could chaine up all Vapijls in an hnpojfibilitie of
yeelding Civill obedience, when a whole Popifh
Kingdome breakes and abhorres the chaines of fuch
bloudy and unpeaceable DoSirines and VraSlices.
2. Experience hath proved it poffible for Men to ^// Eng-
hould other maine and fiindamentall DoBrines of'^"'^ ^'''
that Religion, and yet renounce the Authoritie of the^y^./ 'the
¥ope, as all England did under King Henry 8. when ^"/^ ''^-
the fix bloudie Articles were maintained and prac-
nounced.
' John Mariana, (i 537-1624,) ajefuit,
publifiied at Toledo, a work entitled De
Rege et Regis Injiitutione. In the fixth
chapter he confiders the quellion whether
it is lawful to kill a tyrant, and approves
the affaflination of Henry III. It is faid
to have excited Ravaillac to the aflanina-
tion of Henry IV. As Hated in the text,
it was burned by decree of the Parliament
at Paris, in 1610. Bayle, Di^, iv. 127.
The treatise of Bellarmine, was enti-
tled Tractatus de poteftate fummi Pontificis
in Temporalibus adverfus Gulielmum Bar-
claium, and was printed at Rome, in 1610.
Bayle quotes Mayer as faying : " The
executioner already began to light the
fire to punifh the book and its author,
had not the difpofition of the Queen,
influenced by the repeated and inceflant
intreaties of the Jefuits extinguished it."
Diffionary, i : 732.
3 1 2 The bloody Tenent yet more bloody.
ticed, and in them the Subjiance of that Idolatrous
Religion, although the Power of the Vope of Rome
was generally acknowledged no other, then of a
forreigne Bijhop in his owne Diocejfc'
3. But grant the Eiiglijh Catholicks maintaine the
Supreame Authoritie of the Pope, even in Efigland,
it mulf be considered and declared how farre : If
y) twofold fo farre, as to owne his Power of abfolving from
holding the obedience (againft which the aforefaid Parliament of
Head"' P^r/j- declared) the wijdome ot the State knowes
how to fecure it lelfe againll: llich Perfons. But if
onely as Head of the Church in fpirituall matters, &
they give AJfurance for Civill obedience, why fhould
their Confciences more then others be opprelfed ?
^eace. M' Cotton, (as all men and too jullly in this
Controverfte) alledgeth the Vapijls practices, what ever
profejjions otherwise have been : So long as they hould
the Vope, they are [1 81 J fure of a Difpenjation to take
any Oath, lubfcribe to any Engagement, and of AbJ'o-
lution for the ABing of any Crime of Treafon or
Murther againft the chiefeft States-men, and the
State it felfe.
Truth. What is it that hath rendered the '?apijis
fo inraged and defperate in England, Ireland, &c ?
What is it that hath fo imbittered and exajperatea
their minds, but the Lawes againft their CotiJ'ciences
and Worjhips ?
The two Peace. The two Sijlers Lawes compared, Maries
Sifters and Elizabeths, concerning mens Confciences, while
^"^^^ c"- Maries were certainly written with b loud zgzini\ the
■ See page i 29, Supra.
The bloody Tenent yet more bloody. 3 1 3
Protejiants, Elizabeths may feeme to be written with ^'''"/"g'
f?iilke again ft the Vapijls.
Truth. Deare Veace, Chaines of GoA/and Diamonds
are chaines, and may pinch and gall as fore and
deepe, as thofe of BraJ'e and Iron, &c. All Lawes
to force even the grolfeft Conjcience (of the moft
befotted Idolaters in the world, "Jew or Turke, Papiji
or Vagan) I fay, all fuch Lawes, retraining from or
conjlraining to Worjhip, and in matters meerly Spir-
ituall, and of no Civill nature, fuch Lawes, fuch ^^s,
are chaines, are. yoakes, not pollibly to be litted to the
Souks neck, without opprejjion, and exajperation.
Peace. It is no wonder indeed that the Brains of
thofe of the- Popijh Faith are fo diftempered and
enraged by yoakes clapt on the neck of their Con-
fciences, when Solomon the wifeft obferves it com-
mon : that Civill opprejjioti (^how much more Soule-
opprejjion, the moft grievous and intollerable) doth ufe
to render the Braines of men (otherwayes moOifober
anA judicious) madde and defperate. [Ecc. 7. 7.]
2. Truth. I anlwer (fecondly) grant the PraSiices Coaks of
of the Papijls againft the Civill State, fowle, A^.n-"""^^'-'"^'"'
gerous, &c. yet why fhould there not be hope^^?^^'^^"
(according to the rules oi pietie in Scripture, and melt an
policie in Experience) that the coales of mercy and ^'^""/' "'
tnoderation may melt the Head oi an Enemie, as \\ar A melted
as any Jl one or mettall, and render imbittered Enemies, ^^^U ^c.
lovijig Friends, combined and refolved for their com-
mon Jafetie and Liberties.
Thirdly, Againft the feare of Evill praBices the
W if dome of the State may fecurely provide, by juft cautkns
cautions and provijoes, as of Subfcribing the Civillfor pre-
40
314 T^b^ bloody Tenent yet more bloody.
venting of Engagement ; of yeelding up their Amies, the Injlru-
bivzp'^iXs ^"^"^-^ of mijchiefe and dijlurbance ; of being noted
y<-. [1^2] (as the Jewes are in fome parts) by fonie dij-
ti?i£lion of or on their Garments, or otherwife, accord-
ing to the Wijdome of the State. And without fuch
or the like fufficient cautions given, it is not Chill
Jujiice to permit juflly fufpeited perjons, dangerous
to the civill peace, to abide out ot places ot Securitie
and lafe Rejtraint.
Peace. If fuch a courfe were fteered with the Con-
fciences of that Religion, yet are there fome ObjeSlions
waighty concerning the Body of the People.
Firft, There will be alwayes danger of tumults and
uproares between the Papijls and the Protejlants.
I. Truth. Sweet Peace, thou mayll juftly be ten-
der of the quiet repoj'e and fecure Tratiquilitie of all
Sufficient n^en, and with All men (if it be polTible, as the
provijtons ^ . r i \ 1 1111
are made ocripturc Ipeakes) as thou art an heavenly daughter
in other of the God oi peace and love. But yet thou knoweft
^glilT ^^^ Wijdome of the E7iglifi State needs not be taught
Dijirac- from abroad (where Z//^'r//V abroad is granted to the
tioni and Popijh or Protejlant Confciences) of making fafe and
from oppo- fufficient provilion againll all Tumults, and feare of
fste Con- uproares.
^"'Tlv ^" ^^^ fecondly, it is too too fully and lamentably
jhips. true, that the Congregations or Churches of the fever-
all forts of fuch as in whole or in part feperate from
the Parijh worjhip and worjhippers, are farre more
odious to, and doe more exafperate a thoufand times,
the Parijh AJJemblies, then the Papijis or Catholiques
themfelves are or doe : So that if the People were
let loofe to take their choice of exercifing violence
The bloody Tenent yet more bloody. 3 1 5
and furie, either upon a PopifJ? or a Protejlant Seper-
ate Ajfembly, it is cleare from the greater corrivation
[corrivalryj and competition (made by the Frotejlants
that feperate,) to the true Church, true Government,
true Worjhip, true Minijirie, true Seales, &c. the rage
of the People would mount up incomparably fiercer
againft the one then the other. Hence it was th^ jsieerer
Papijis ever found more favour with the laft two Competi-
Kings and their Bijhops, then the Puritants (fo called) ^'J^^.^^^,/
did, and the leperate Ajfemblies were not fo maligned <;/i/i(?//w«/
by them as the Nonconformi/is, nor they fo much as \he'"''J^'f "'^
r • rt ■. u All r r-ii exafperate,
very conforming Puritaiits. And therefore luitably y/
it was belcht out from a fowle mouth Rabjhekeh, a
Chaplaine to one of the late Bijhops ; A plague (faid he)
on all Conforming Puritants, they doe us moft mif-
chiefe. Notwithftanding all this, and the bitter
IndigJiation [183] of People againft thefe SeBaries
(fo called) and their Ajfemblies, yet the moft holy
wijdome of the Father of Lights hath taught the Theadmir-
Parliajnent of England that wonderfull skill (in the^^;;^^^^
midft of fo many Spirituall oppojitions) to preferve the Par-
the Civill peace from the dangers and occa/ions q( '""^j^"' /"
civill Tumults and DiJira£ltons. civHl
Peace. Admit the civill peace be kept inviolate, ^^'"^''•
yet how fatisfie we they^^r^j anAjealouJies of many
who cry out of danger of Infe£iion, and that Jeza-
bels DoBrine will leaven and feduce the Land &c. [?]
Truth. I will not here repeate what in other parts
of this booke I have prefented touching that Point
of InfeBion. At prefent, I anfwer ;
Firft, It is to me moil improbable, that (except
the Body of the Nation face about from Protejlanifme
3 1 6 The bloody Tenent yet more bloody.
increafe of^Q Poperte) (as in Queene Maries dayes) that the
Uh/y //' number of Protejiatits turning Papi/ls, will be great
England, in a Protejiant Nation, efpecially it" fuch fecuritie be
taken, as was above-mentioned, and otherwile, as
the imitate fliall order, &c. together with fuch publick
notes and viarkes (before mentioned) on the People
of that Way, becaufe of their former praBices.
Secondly, Yea, why (hould not rather the glorious
Beaines of the Sunnc of Righteoujhejfe in the free Con-
ferrings, Dijputings and Preachings of the Gofpel of
Truth, be more hopefully like to expell thofe Mijis
and Fogs out of the minds of Men, and that Papijis,
"Jewes, Turkes, Pagans, be brought home, not onely
into the common roade and way of Protejianijme, but
to the grace of true Repetitance and Life in Chrijl. [?]
I fay, why not this more likely, by farre, then that
the miJls andy^i^j" of Poperie ihould over-cloud and
conquer that mo\\. glorious Light. [?]
Peace. 'Tis true, the holy Hiftorie tells us of one
Sampfon laying heapes upon hcapes of the proudeft
Philijlims ; of one David, and of his Worthies, en-
countring with and Haying their floutefl: Gyants and
Champions, yet it is feared fuch is the depraved nature
of all matikinde (and not of the Englijh onely) that
like a corrupted full Body, it fooner fucks in a poy-
foned breath oi Infetlion, then the pureji Ayre of
Truth, &c.
Truth. Grant this, I anfwer therefore (thirdly) If
any of many confcientioully turne PapiJls: I alledge
M'john the Experience [184] of a holy, wife, and learned
Robinion j^^^^ experienced in our owne and other States
{decetijed) . ^ 111 - n • j
his 'Tcjii- ajfaires, who afnrmes that he knew but few Papijts
The Bloody Tenent yet more bloody.
317
increafe, where much Libertie to Papijls was granted, '"""^ '" "
yea fewer then where they were reftrained : Yet fur-y-^.^'^^j^^j,
ther, that in his Confcience 2indL yudgettient he beUevedland.-
and obferved that fuch Perfons as confcientioujly turned
Papijls, (as beUeving Poperie the truer way to Heaven
and Salvation) I fay, luch Perfons were ordinarily more
confcionable, loving, and peaceable in their dealings,
and neerer to Heaven then thoufands that follow a
bare common trade and roade and name of Protejlant
Religion, and yet live without all Life of Confcience
and Devotion to God, and confequently with as little
love 'And faith fulnejfe unto Men.
Peace. But now to proceed; a third Speech oi A third
King James was, \Perfecution is the note of 2. falfe^P'^'^ 'f
' John Robinfon died at Leyden, March
I, 1625. His firft work was publifhed in
1609. The only one iflued after his
death was a Catechifm which he had
prepared as an appendix to a worlc by
Rev. W. Perkins, ( 1558-1602,) entitled
The Foundation of the Chriilian Relig-
ion gathered into Six Principles ; which,
by the way, probably anticipated Wil-
liams's doctrine in regard to the Six
Principles of the Chriftian Religion.
See page 21 Supra. The firft edition
of this which has ever been found was
printed in 1642, feventeen years after
Robinfon's deceafe. But the edition of
1655 has a preface written by him, and
which would feem to have been taken
from an edition publifhed at Leyden
during his life. The manufcript from
which Williams quotes in the text, was
probably never publifhed as Robinfon's,
and we may reafonably fuppofe it to be
fome letter of his, fent to fome of his
Plymouth friends, which had come into
Williams's hands. His works were re-
publiflied in London by the Congrega-
tional Union in I 851, in three volumes.
Among his EfTays written in the latter
part of his life, when he was more lib-
eral than in his earlier days, is one Of
Religion and Differences and Difputa-
tions thereabout. In it he fays, "Men
are for the moft part minded for or
againll toleration of diverfity of religions,
according to the conformity which they
themfelves hold, or hold not, with the
country or kingdom where they live.
Proteftants living in the countries of
Papifts commonly plead for toleration of
religion : fo do Papifts that live where
Proteftants bear fway : though few of
either, fpecially of the clergy, as they
are called, would have the other toler-
ated, where the world goes on their
fide." Works, I. 40.
3 1 8 The bloody Tenent yet more bloody.
^'"Z Church, the wicked are Bcjiegers, the Faithfull are
V/'J)."^"''" belieged, upon Revel. 20.] M' Cotton here grants,
that it is indeed a Note of a falfe Church, but not a
certaine One ; for, fayth he, which of all the Pro-
phets did not the Church of the Old Tejlament per-
fecute ?
Per/ecu- Truth. M' Cottoti granting perfecutioti to be a
".°" "'J'^'""- degree of FalJ'ehood an^ Apojlacie, as he doth in his
marke of following words, he mull alfo grant, that where
a Ftiife fuch a DoBri?ie and praflice prevailes, and the
Ciurij. Qfjnf(-ij growes obftinate after all the Lords meanes
ufed to reclaime, fuch a Church will proceede to
further degrees, untill the whole be leavened with
Faljhood and Apojlacie, and the Lord divorceth her,
and cafts her out of his Heart and Sight; as he
dealt with JJ'rael a.nd Judah: And it will be found
no falfe, but a dutifull part of a faithful childe to
abhorre the ivhoredomes of fuch an one, though his
own Mother, who for her objlitiacic in ivhoredoiiies is
juftly put away by his heavenly Father, but of that
(the Lord affifting) more in its place.
Peace. Further, Whereas it was faid, that M' Cot-
ton had palled by King Stephen of Poland his Speech,
to wit, the true Difference between the Civill and
Stephen Spirituall Goveriiment, M^ Cotton anlvvers, that it is
King of true, that the Magi/irate cannot command their
Speech. ' -Soules, nor binde their Conjciences, nor pun; 111 their
Spirits : All that he can doe is to puni(h the Bodies
of Men for dellroying or difturbing Religion.
185] Truth. It is true, the Lord dXonc reacheth the
Soules or Spirits ot Men, but he doth it two wayes.
Firft, Immediately iHrring up the Spirits of the
Prophets, by Fijions, Dreames, &c.
The bloody Tenent yet more bloody. 3 1 9
Secondly, By inftituted Meanes and Ordinances : The spirit-
of which is the Queftion : Now Stephen Kins; oi"''J'P'>'^''e'-
^^~ . - ■' . ° of Chri/l
Pola?id protelfed that he was King ot bodies, and not y^i^ ^^.
of Confciences : It being moft true, that the Lord trufled not
y^za hath appointed y/'/>//«^// Rulers and Gover-'^'jl'^^!^'.'^'^
nours, to binde and loole Souks and Conferences, to unl/Minif-
wound and kill. Comfort and fave alive the Spirits'^'''-
and Confciences of Men. This power Chri/l Jefus
committed to his true Mefengers ; but oh, how
many are there that pretend to this Apojlle/ljip or
Minifrie, who yet have fold away this fpirituall
Power to the Earthly or worldly powers, upon an
(implyed fecret) Condition or Provifo, to receive a
broken Reed zn Artne oi Flejh, (inftead of the Ever-
lajiing Annes of Mercy,) to proted: them.
Peace. With your leave (Deare Truth) let me
adde a fecond : If the Magijlrate (as M"' Cotton
fayth) puniOi the body for a fpirituall offence, why
doth he not punifh by z fpirituall Y>ov/tv as z fpirit-
uall Officer, with z fpirituall CcTifure znA punijh?nent}
Truth. M'' Cotton will tell us that the bodies of the
Ifraelites vfere. puniflied ior fpirituall offences : And
we may againe truely affirme, that the very cutting off
by the materiall Sword out of the typicall Land of
Canaan, was in the type, z fpirituall punifhment.
Peace. M' Cotton is not ignorant of this, and hath
often taught of thefe Types from Paffages on Genefs
and other bookes of Mofes, &c.
Truth. The Father of Lights gracioufly be pleafed
to fet home the light he hath vouchfafed him, & fix
and imprint the beames thereof in his heart and
affeBions alfo.
320 The bloody Tenent yet more bloody.
An Argu- Peace. This Argument (of punifliing the body for
mentufed xh^ j^ulgs good) I remember was feelingly refented
^(„, by an honourable Gentleman in the Parliament againft
againjl the\_\\Q, Bijhops, urging how contrary unto Chrijl "Jefus
tin Bilh ^'^^^ Prelates were ; for Chrijl J ejus did make way
ops. for his working upon Mens Joules, by Ihewing kind-
neife to their bodies, Sec. but Prelates contrarily, &:c.
•Truth. All the Angells of God will one day wit-
nelfe, that Chrijl 'J ejus was never Captain to Pope,
nor Prelate, Presbyter, no [i86] nor Independent,
Emperour, nor King, Parliament, nor Generall Court,
who punilh and afflidl:, perfecutc and torture the
bodies of Men under pretence of a Jpirituall and
religious medicine.
Peace. Yea, but fayth M' Cotton, Religion is dif-
turbed and dellroyed, v/hat fliall be done?
Ofdifturb- Truth. Religion is diffurbed and deftroyed two
ance of ^ ^
Religion, wayes.
Firfl, When the Profejfors or AJfembhes thereof
are perfecuted, that is hunted and driven up and
downe out of the 'world: Againft fuch DeJiroyers or
DiJlurbers (being Tyrants and Opprelfours,) the Civ-
ill Sword ought to be drawen.
The Bijh. Peace. The drawing of the Sword of 'JuJlice
"'^^ ''V^*''. againft fuch Tyrants, I believe hath prevailed in
rants jujtly o r \ r, i- - r i
fupprejfed. Heaven, for the Parliaments Juccejjes and prosperitie :
and the The turning from the violence that was in the hands
mZu'bere-^^ thofe Men of Bloud the Bijhops, (as in the Men
in prof- of Nijiivtes cafe) hath laid the long and violent
Truth. Yea let the moft renowned Parliatnent of
England, and all England know, that when they
T^he bloody Tenent yet more bloody. 321
ceafe to liften to Daniells counfell to Belfhazzar, to Daniells
wit, to (hew Mercy to the poore, (even the pooreft^''?'^''''''
and moft afflifted in the World) the Confciences ofzar/r^.
Men, then is their Parliamentarie Glory and Tran-fi'""^'^
quillitie ecHpfed : Till then I confidently believe, ^^^^^''^
their Government (which hath now fo many yeares AT/V?^-
with fo many Wonders continued) fliall not be num- '^'""^■'•
bred, nor another fatall change furprize them.
But now (2) the Dijiurbance or Dejirudion of
Religion is Jpirituall, by falfe Teachers, falfe Pro-
phets, by fpirituall Rebells and Trayters againft the
Worjhip and Kingdome of Chriji Jejus : Againft
which Dijiurbers or Dejiroyers, if Chriji "Jefus have
not provided fufficient fpirituall Defence, let Mofes
(his ancient Type,) be faid to exceede him in Faith-
fulnejfe, David in holy zeale and affediion to the houfe
of God, and Solomon in wijdome and heavenly pru-
dence, in ordering the Affaires of the holy Worjlnp
of God'.
Peace. But further, whereas it was faid, that to
confound thefe (to wit, a Civill and Spirituall Gov-
ernment) was Babell and "Jewijlj : M"' Cotton replyes,
T,6^/ is Babell to tollerate and advance Idolatrie.
2. (Sayth he) though Chriji hath aboliftied a A^^-
tionall Church- State, which Mofes fet up in the
Land of Canaan, [ i 87] yet Chriji never abolished a
Nationall Civill State, nor the fudiciall Laives of
Mofes, which were of Morall Equitie, and therefore
(fayth he) If the true Chrijls bloud goe for the
planting of the Church, let the falfe Chrijls goe for
fupplanting it.
Truth. I anfwer; Babell -wzs infamous for Pride,
4>
322 The bloody Tenent yet more bloody.
for Confufion or Difordcr, for Idolatrie, for Tyrannte:
Now let all perfecuting Cities and Kingdovics be ex-
amined and fee if they have been cleare from any
Touching of thefe : and efpecially from Babells confu/ioti and
'tilntiU dijorder, from monftrous mingling of Spirituall and
Church of Civill, the Devi I Is Woi'Jhip with Gods vejfels : It was
Ifrael. j^q Co7ifuJion in the Nationall Church of IJ'rael for the
Power of that Nation, in the hands of Kings and
Civil] Rulers, to purge that Nationall Church by
Nationall force of iveapons and Death: But fince
M"^ Cotton acknowledgeth that Chrijt hath abolifhed
that Nationall Church, and ellablillied Congregation-
all Churches, (in foine of which pollibly may be no
Civill Magijlrate fearing C/W, for few uj/Zt" or «o^/?
are called, and confequently few godly or Chrijiian
Magijirates profelling Chrijl JeJ'us) What is this but
Babell or a Babylonijh mixture of the Old and New
Tejl anient, Nationall and Congregationall Churches
power and practices together ?
Peace. 2. What if Chrijl "Jefus have not aboliHied
a Nationall Church State, it is lufficient that he hath
aboliflied a Nationall Church. And if (o, then in
Church matters thofe Nationall 'Judicialls, and the
Ifrael a life of thofe Nationall Weapons and Punijhments, in
miraculous attending upon fuch a Nationall Church: Yea what
colour of Morall Equitie is there that all the Nations
of the World (moff of which never heard of Chrijl)
fhould be ruled by fuch Laives and Punijhments as
were peculiarly and miraculoujly given and appointed
to one feledled and culd out Nation, conceived,
borne, and brought up (as I may lb Ipeake) from firll
to laft, by extraordinarie, and miraculous dijpenj'ation?
The bloody Tenent yet more bloody. 323
Peace. There may be (fayth M"" Cotton) difference
between the Nations profelling Chrijlianitie, and
other Nations.
Truth. There is indeed great Difference: There
are two forts of Nations or Peoples of the World, Two forts
which rtiall be Fewell for the devouring flames oi"/ '>^e ^'>-
the 'Lordjefus, 2 Theif. i. [8.] Firft, fuch as know i^orU.
not Chrijl Jefus, of which fort the greateft part of
the Nations of the World (beyond all colour of
comparifon) confift. 2. Such as have heard a found,
and make fome profelTion [188] of the Name of
Chrijl Jefus, and yet obey him not as Lord and
King, &c. •
Now it is true at the Tribunall of this dreadfull
Judge, Tyre and Sidon, Sodotne and Gomorra, (hall
(inde an ealier doome, then fhall Bethjaida, Chorazin,
Capernautn, Jerufalem, &c. And M' Cotton need not
feare the efcaping of a falfe Chrijl, when all Nations
prof effing Chrijiia?iitie [Papijl or Protejlant) (if yet
found difobedient to the true Chrijl) fliall palfe under
a more fierie Sentence then all Mahumetane and Pagan
Countries.
Peace. M' Cotton will not ftick to fubfcribe to
this ; But, the falfe Chrijls bloud (fayth he) ought
now, to be fpilt.
Truth. Since there are fo many falfe Chrijls (as Touching
the true Chrijl Prophefied) M^ Cotton muft unavoyd- ^^y^j^'
ably name and detedl and convift thofe falfe Chrijls, cbrijis.
Popijh and Protejlant, &c. upon whom he pafTeth
fuch a prefent Sentence. He muft alfo direcfl the
way how the true Chrijl may (hed the bloud of the
falfe Chrijls. When M' Cotton hath done this faith-
3 24 The bloody Tenent yet more bloody.
fully and impartially (according to his Confcienceiind
prefent 'Judgement) what Reader will not at firft view
fee rifing up from fuch Premifes thefe foure Conclu-
Jions ?
Firft, Amongft fo many Chrijh extant (that is
vifible Chrijh Head ■A.nA Body) in the Chrijlian Anti-
chrijlian World, there can but One Chrijl be found
to be true.
Secondly, That Chrijl which M' Cotton profefieth
(according to his ConJ'cience) will be He.
Thirdly, All fuch Chrijh as are extant, befide M'
Cottons, Head and Body, ought impartially to be put
to Death, ■d.'ijatfe, counterfeit, blajjhemous, 6cc.
Fourthly, Such as embrace his Chrijl, that is, be
of his Church and Confcience, are bound (if they
once get power in their hands) to purfue with fire
and Jword, and to (lied the bloud of all the falfe
Chrijh, that is, the feverall forts oi falfe or Anti-
chrijiian IVorJhippers.
Peace. Oh how ivife and Righteous is the Lord, in
letting loofe the Wolfe *and Lyoji [perj'ecutors and
Hunters) upon his Sheepe and People, that by their
owne painfull fence of fuch bloudie violence and
crueltie, he may gracioully purge out the Malignant
venemous Humours of fuch fovvle Antichrijlian and
bloudie DoBrines ? But to the next, the King of
Bohetnia his faying. [189] Whereas it was laid that
King of in this Kings Speech M' Cotton had palled by that
Bohemia poundatiofi in Grace and Nature, to wit, that Con-
' Jcience ought not to be violated or forced, and that
fuch forcing is no other then a Spirituall Rape.
M." Cotton replyes. It was not palled by, but pre-
The bloody Tenent yet more bloody. 325
" vented in ftating the ^ejiion, where it was faid, It
" is not lawfull to Cenfure any, no not for Errour in
" Fundamentall Points of DoBrine or Worjhip, till the
" Confcience of the offendour be firfl: convinced (out of
" the Word of God) of the dangerous Errour of his
" way, and then if he will perfift, it is not out of
" Confcience, but againft his Confcience, as the Apoftle
"fayth, [Tit. 3. 11.) and fo he is not perfecuted for
" caufe of Confcience, but for finning againft his
" Confcience.
Truth. I anfwer, the forcing of a Wotnan, that
is, the violent Adling of uncleanneffe upon her bodie spirituali
againft her will, we count a Rape : By Proportion Rapes.
that is a Spirituall or Soule-rape, which is a forcing
of the Confcience of any Perfon, to Afts of Worfhip,
which the Scripture entitles by the name of the
Marriage bed. Cant. i.
This forcing of Confcience was in an high meafure
the branded linne of that great typicall Machiavel
yeroboa?}i, who made Ifrael to Worjfoip before the
Golden Calves: And this is the abominable praBice
of the Second Beaft, who compells all to take the
Marke of the firft Beajl, and this is the linne of
(the myfticall A/nmon) the Princes of Europe, and of
the Atitichrifian World, thofe myfticall effeminate
Ahabs, who give their power to the Beaf, them-
felves (together with that Man of Sinne and Filthi-
neffe (the Pope) Practicing moft odious fpirituall
uncleanneffe upon the Confciences of the Nations of
the Earth.
2. Peace. Deare Truth, who knowes not whofe
voyce and Song this is, but that, of all the bloudie
326 The bloody Tenent yet more bloody.
All perft- Banners, Gardtners, and moft devounne perfecutors
cutoun con- ^y ^ , /iiiiii- oy^
tumelioujly ^"^^ ^^'^t" have Of Ihall legally in way and pretence
objca of 'Jujlice, perfecute. [You pretend Conjciencc that
agimji y^y jj,^j.g i^^jj. (,Qfj^g J.Q Church becaufc of Confcience,
LonJcience.J . , ,,.,,,., y .
that lo to Jiveare, /ubftnt, Jubjcrtbe, or confortnc, is
againfl: your Confcience, that you are perfecuted for
your Confcience, and forced againft your Confcience.
Truth. Indeed, what is this before the flaming
eyes of Chrijl, but as {Amnon-\\^^ in the type) fome
Amnon/v/luftfull Ravijhcr deales [190J with a beautitull
rainjhing i^Q„j(ifi^ f^rfj- ufing all fubtlc Arguments and gentle
a Type. ' perfivaJioTis, to allure unto their fpirituall Lujt and
Filthincjfe, and where the Confcience freely cannot
yeeld to fuch Luf and Folly (as Tamar faid to Am-
non) then a forcing it by Penalties, Penall Lawes
and Statutes ? Yea, what is this but more filthy and
abominable then is commonly practiced againft rav-
ijhed Wotnen, to wit, a perfwading Confcience that it
is obflinate, obftinate againfl: its knowledge, that a
man might lawfully have yeelded, that he is con-
vinced of the lawfulncfe of the Ati, and therefore
may juflly be puniflied for repelling fuch Arguments,
and refifling fuch perfwajions againfl the ConviSlion
of his owne Confcience.
3. Peace. It is a common ^lejlion, made by mofl,
who Ihall be Judge of this ConviBed Confcience ;
A ^ery, fliall the lurtfull Ravijher (the Perfecutor) be Judge?
ludJe" Will the burning Rage of his Spirituail Filthineffe
whether and AntichrijUan Beafialitie caui'e no (baking of the
Confcience ^^^\^^ ^f juiUce? And will M' Cotton indeed (except
D£ CQ71V t£i
' he fufpend them) have all the Civill Magijlrates, or
Civill States, or Generall Affemblies, or Courts of
The bloody Tenent yet more bloody. 327
People in the /For/^ (according to their Jeverall Con-
Jlitutions) lit Judges o're Cotifcience, to wit, when the
poore ravipDed Confciences of Men are convinced.
Truth. What is this, but (in truth) to fubmit the
Souks and Confciences of the Saints (yea the Con-
fcience of the Lord Jefus in them,) unto the World
that lyes in wickednelTe (and to the Devill in it) out
of which God hath chofen ; but few, that are wife,
or that are Great, Rich, or Noble.
4. And to end this PalTage, what is this, but to
deftroy that diftindtion of a true and faH'e Confcience,
which the holy Spirit exprelfely malceth, telling (2
Theffal. 2. [ 1 1. I 2.]) of Antichrijlians that make Con-
fcience oi Lyes, believing them confcientioufy for Truths.
What is it now to force a Papiji to Church, but a Rape,
a Soule-Rape? he comes to Church, that is, comes to church-
that Worjhip, which his Confcience tells him is falfe, ^"/"v?-"""^
and this to fave his Efate, Credit, &c. What is this Jf/J^^"'
in a PapiJl, but a yeelding unwillingly to be forcedijhed.
and ravijhed? Take an inftance ot holy Cranmer,
and many other faith full Witneffes of the truth of
fefus, who being forced or ravijloed by terrour of
Death, fubfcribed, abjured, went to Maffe, but yet
againft their /^V/A and Confciences. In both thefe
Injlances of Papiji and Protejiant, M' Cotton muft
confelTe [191] a Soule-Ravijhment \ for, the Co«-
fcience of a Papiji is not convificed that it is his Dutie
to worfhip Go^ by the Englijh common Prayer-Booke,
or DireBorie, &c. And the ConJ^ciences of many are
not convinced but that it is their linne to come at
either the Papijis or common Protejlants Worfloip.
So both Papiji and Protejiant are forced and raviihed
328 The bloody Tenent yet more bloody.
hy force of Amies, (as a Woman by a Luftfull Rav-
ijher) againft their Souks and Conjciences.
Peace. Againe, in that King of Bohemia s Speech
M' Cotton palled by that moft true and lamentable
experience of all Ages, to wit, that perjecution, for
caufe of Conjcience, hath ever proved pernicious, and
hath been the caufe of great Alterations and changes
in States and Kingdotnes. To this M' Cotton replyes,
No experience in any Age did ever prove it pernicious
to punilh Seducing Apojlates, alter due Conviction of
the Errour of their way : And he asks, wherein did
the burning of Servetus prove pernicious to Geneva,
or the juft Execution of many Popijh Priejls to
Queene Elizabeth, or the Englijh State ?
Truth. I anfwer, though no Hijlorie did exprelTe
what horrible and pernicious niifchiefes the perfecu-
ting of the Arians and others cauled in the World:
Wars for ygj \^ jj lamentably fufficient to the Point, that all
t igton. yj^g^,^ teftilie (and I had almoll: faid all Nations) how
pernicious this Dodlrine hath been in railing the
devouring flames ot Fire and Sicord, about Hereticks,
Apojlates, Idolaters, Blajphemers, &c.
Peace. Later Times have rendred the obfervation
of that King moll lamentably true, in the many
great Dejolations, in Germany, Poland, Hungaria,
Tranfilvania, ^Bohemia, France, Englatid, Scotland,
Ireland, Low Countries (not to fpeake of the mighty
warres between thole dreadfull Monarchies of the
Turkes and Perjians, and other Nations) to the
Flames whereof although other caules have inter-
mingled, the Matters of Herejie, BlaJ'phemie, Idola-
trie, &c. have been the chiefeft fparkes and Bellowes.
The bloody Tenent yet more bloody. 329
Truth. It is true (as M' Cotton fayth,) it hath
pleafed the God of Heaven to fpare fome particular
places, and to preferve wonderfully for his Name
and Mercy fake, Geneva, England, Sec. &c. When
they have been bejieged and invaded: Yet M' Cotton
confelfeth, that Queene Elizabeth by that courfe had
like to have fired the Cbrijlian World in Combufiion,
which though it [192] pleafed God to prevent, yet Thebloudie
later times have (liewen how pernicious this DoBrine Jf"^"f
hath proved unto Etigland, Scotland, Ireland, &c. in blithe
the (laughter of fo many hundreth thoufand Papijiskloud of
and Protejlants, upon the very point (principally) ofproteft'^''
Herejie, Idolatrie, &c. ants lately
Peace. To end this Chapter : To that obfervation/*'^'-
that Perfecution for caufe of Confcience was pradticed
mofl: in England, and fuch places where Poperie
reignes, implying that fuch pradlices proceed from
the great Whore, and her Daughters : M' Cotton
replyes, it is no marvaile he palTed by this obfervation
in the Kings fpeech, for it was not the Speech of the
King, but of the Prifoner, and it was not the perfe-
cuting of Antichrijlians, but of Nicknamed Pur it ants,
and of them too without Conviction of the Errour
of their way : He addeth that he could never fee
" Warrant to call that Church an Whore, that wor-
" (hipped the true God onely in the name of ye/us,
" and depended on him alone for Righteoufnejfe and
" Salvation, and that it is (at leaft) a bafe part of a
" childe to call his Mother whore, who bred him and
" bred him to know no other Father, but her lawfull
" Hujband the Lord Jefus Chriji
' The Powring out of the Seven Vials, i^c. p. 7. See Pui. Narr. Club, iii. 189.
42
33°
The bloody Tenent yet more bloody.
Thejirong-
eft Arme
i^ fword
the ordina-
rie Judge
of the Con-
virion of
Confcienee.
Truth. Whether the Obfemation was the Kings,
or the Prifoners, yet it was palled by : And if thofe
Puritants or Protcjiants perfecuted, were not con-
vinced, Himfelfe (as he here fayth) never faw War-
rant, that is, was convinced, for to call fuch a Church
as he here defcribeth, an Whore, yet not a few of
his oppojites will fay, and that aloud, that He and
they were or might have been convinced, what ever
He or they themfelves thought. The truth is, the
carnall Sword is commonly the Judge of the convic-
tion or objlinacie of all fuppofed Heretic ks. Hence
the faithful] Witnejfes of Chrijl, Cranmer, Ridley,
Latimer, had not a word to fay in the Dijputations
at Oxford:' Hence the Non-conformijls were cryed
out as obftinate Men, abundantly convinced by the
Writings of Whitgift and others : And io in the Con-
ference before King James at Hampton Court, &c/
But concerning the Church ot England, whether
a daughter or no of the Great (Vhore of Rome, It is
' A Dilputation was held at Oxford,
April 1 6, 1 8, 1)54, *"'^ Cranmer, Rid-
ley and Latimer, were by warrant of
Queen Mary removed from the Tower
to Oxford to defend the doftrine of the
Reformers. Fox reports it in full.
Book of Martyrs, iii. 36-70.
' The Conference was held at Hamp-
ton Court, January 14, 16, 18, 1604.
Only four Puritan minillers appeared
againll the King, nine bilhops and as
many more dignitaries of the church.
The King clofed it, faving, "I will have
none of this arguing. Therefore let
them conform, and that quickly too, or
they (hall hear of it The bilhops will
give them fome time, but if they are of
an obilinate and turbulent fpirit, I will
have them enforced into conformity."
Neal, HiJ}. of Puritans, i. 233.
Says Mr. Hallam, " In the accounts
that we read of this meeting we are
alternatelv ftruck with wonder at the
indecent and partial behaviour of the
King, and at the abjeft bafeness of the
bilhops, mixed, according to the cullom
of fervile natures, with infolence toward
their opponents. It was eafy for a mon-
arch and eighteen churchmen to claim
the viftorv, be the merits of their dif-
pute what thev might, over four abalhed
and intimidated adverlaries." Conjl. Hif-
tory, 173.
The Bloody Tenent yet more bloody. 331
not here feafonable to repeate what the Witnejfes oiTouching
Chrijl to Bonds, Banijhments, and Death (whom ^\ii church
Cotton here calls the rigid Seperation) have alledgedo/Eng-
in this cafe. I thinke it here fufficient to lay two'^"'^"
[193] things. Firft, M"^ Cotton himfelfe is thought
to believe that it is not a profejjion of words contain-
ing vs\z.r\y fundament all DoBrines that makes a people
a true Church, who profeffing to know God, yet in ReaU de-
workes deny him; notwithftanding that amongft'^j'"^. ''^''
them by Gods gracious Difpenfation much good ^'^'^y ^L^^'J ^r ^'
be wrought by many. Chrift
2. M' Cotton himfelfe will not fay that ever Chrijl^''^'^^-
Jejus was married to a Nationall Church, which all
men know the Church of England ever was, and M"'
Cotton elfewhere acknowledgeth (as Nationall) to be
none of Chrijis, but onely Churches Congregationall.
Exam : of Chap. 60. Concerning the Romane Em-
perours, which did or did not perfecute.
P^^c^.^ 7' A THereas it was anfwered, that Godly
V V Perfons (as fome Godly Emperours)
might doe evill, to wit, in perfecuting : And ungodly
Emperours in not perfecuting, might doe well, &c.
M' Cotton replyes, This begs the ^ejlion, to fay that
Kings alledged by the Prtfoner did that which was
good, but Kings alledged by M' Cotton (though better
perfons) did that which was Evill.
Truth. I think M' Cotton miftakes the poore Prif-
oner if he conceives him to have argued from the
332 The bloody Tenent yet more bloody.
Number, or (by way of comparifon) the ^ialitie or
Goodnejfe of the Kings. I am fure he miftaketh the
Difculler, who argues neither from their Perfons, nor
Number, nor PraSlices, but from the ivaight of their
Speeches, qualified onely with the con/ideration of their
State: Their Speeches M' Cotton palTed by, but now
hath waighed, though not fo fuliy as it may pleafe
God to caufe Himfelfe, or others to doe hereafter.
Peace. I conceive it to be a further millake, to
thinke the Difculfer accounted the Perfons alledged
by M' Cotton better Perfons then thofe alledged by
the Prifoner.
Truth. The DifculTer compared them not, but
defired that their Speeches and Arguments might
have their juft and due ivaight, and then I believe it
will be found, not a begging, but a winning of the
^efion, even from the Tejlimonic of fome Kings
themfelves.
194] Chap. 61. replying to Chap. 64. Examined.
P^^zcf.TN this Chapter God is pleafed to leave M'
X Cotton to fall into two Evills, then which
(ordinarily) greater cannot be among the fonnes of
Men: I fpeake not of the Aggravations of malice
and objlinacie, which I hope the moft gracious Lord
will keepe him from, but of \\\it finnes themfelves in
themfelves : The One is hionltrous Blafphemie and
abominable profanation of the mort: holy Name of
his moft High and holy Maker, Sec. The fecond
The bloody Tenent yet more bloody. 333
extreameft Crueltie and Tyrannie againft Men his
fellow Creatures.
For the firft, after a new refined fajhion and drels. Two high
he proie6ls how to turne this whole Dunghill of the 1''^''fs''/f-
corrupt and rotten yvorld, into a molt Iweet and yr^.- 1^ againft
grant Gardeti of the Church, or Dove of Chrijl. M' Cot-
For the fecond, he contents not Himfelfe with"""
the Sever it ie and Crueltie of former times exercifed
by the Emperours profeffing the Name of Chrijl,
againft fuch, whom they reputed Hereticks, but
blames them for applying too favourable and gentle
Medicines of Exile and Baniflmient, and in plaine
tearmes he fayth, It had been better they had put
them to death.
Truth. Your obfervation (fweet Peace) is full of
pietie and Mercy: It is moft true, that a private
opinion, or an AB of AntichriJlianiJ}?ie and Idolatrie,
like a dead flie, may caufe a fweet pot of Chrijlian
Oyntment, to yeeld a Jlincking favour, but fuch a
Do£lrine, of fuch a generall Nature and extent, as
reaches, to all men, to all the World (in my appre-
henlion) fhould caufe Men to feare and tremble at
fuch Rocks, againft which fuch Gallant vejfels may
Jlrike, and fpUt, if the moft holy and jealous God, be
pleafed a little to withdraw his holy hand from the
fleering of them.
Peace. Let me (Deare Truth) fumme up the
Heads, to which I fhall requeft your Conjideration.
It is true (fayth M' Cotton) when God advanced
Conjlantine and other Chrijlian Emperours to fit on Touching
the Throne, the Church foone became a Wildernejfe, ^'^„/^^_
" and he alfo feemeth to confent that the unknowing femurs
334
T^he bloody Tenent yet more bloody.
praliices
in Relig-
ious Af-
faires.
" zeale of Conjlantine and other good Emperours did
" more hurt to Chrijiianitie, then the raging fury of
195] " bloudie Neroes : But withall he addeth that
" their unknowing zeale did not lye in punifhing noto-
" rious Hereticks, Seducers, &c. And he fayth, that
" the Church never had hurt by fuch punijJiments. He
" affirmeth that it is no Sollecijme in Religion for the
" whole World to become Chrijtian : that the World
" became Antichrijlian by the tolleration of Princes,
" and their advancing of Church affaires, together
"with the unwatchfullnejfe of fuch being advanced:
" that if the World had renounced Paganijme, and
" profeffed Chriji to be the Sonne of God, but yet
" had been kept from the Fellowjhip of the Church
" till they had approved their profeffion by a fincere
" converjation, it had been no Sollecifme, &c.
Further, He fayth, the Chrijlian Emperours did
" permit Hereticks to live in the field of the World,
" that they feldome or never put them to Death for
'■^ hereticall pravitie (though it had been better (fayth
"he) they had fo done with /owe' ot them, but onely
" expelled them from populous Cities and Countries,
" where the Gangrene might fpread, &c.
Truth. You have well fummd up {Sweet Peace) I
fhall briefly touch thefe Heads, with Gods alHlfance ;
and firft concerning the zeale of the Komane Emper-
ours. It is confeft by M' Cotton, that upon the good
an oofet ^ffip^f-Q^f^ comiup; to the Throne, the Church foone
Sunjhines. became a Wilderneffe, and that was a greater hurt
and mifchiefe then ever befell the Saints and Churches
under the fierie perfecution of the moft bloudie Neroes ;
furely fuch zeale that brought forth (nch fruit to ChriJ-
Chrijls
Garden
gaines by
violent
Stormes,
'The bloody Tenent yet tnore bloody. 335
tianitie might feeme juftly to be fufpedted not to be
kindled from Heaven, but from Men.
2. It feemes not reafoyiable to the weakeft under-
ftanding, nor fuitable to the wifdome and conftant The Ro-
care and love of Chri/i Jefus to his Wife and Spoufe"""" ^"'-
in his abfence, that the Romatie Etiiperours rtiould be
fuch Godly Perfons, and that alfo neither by Chrijl
"Jefus nor his Apojlles or Mejfengers the leaft word
(hould be directed to them, when, as yet, they were
extant, in Chrijls and his Mejfengers times ; and (by
the bloudie Tenent) muft be fuppofed invefted with fo
high a calling too, fo high a worke and dutie, as higher
is not to be performed in the whole World (and that
Rx Officio) to wit, the EJlablijhijig, Governing, Re-
forming, &c. the Church, the Spoufe, and Kingdome
of Chrijl yefus.
196] Peace. 2. The Church and Servants of Chrijl
had great hurt (notwithftanding M' Co//o«j- contrary rA^ Arri-
beliefe) by the Emperours perfecuting, ot whom they *"5 Z'''/^-
• J ^ I ^- II .1 ■ .U . .U /f ■ ^ cuted and
judged bereticall, partly in that the Arrians ^^'^^ per/ecut-
hardned by their fujfe rings, and Arriamjme increafeding.
by the Juff'erings of the profejfours of it; as alfo that
the Chrijlians were more feverely perfecuted (as hath
often alfo come to palTe (in the Interchanges between
the Papijl and the Protejlant) when the Arrians
came to weare the Sword, and the Orthodox Chrif-
tians were under Hatches.
Truth. 3. But that the whole World that wonders
after and worlhippeth the Beajt, (hould yet poffibly
be of the fmall Number, that follow the Latnbe, and
ftand oppofite to the Beajl, on her, that follow the
Lambe, and ftand oppolite to the Beaji, on Mount
336 The bloody Tenent yet more bloody.
Zion: That the World upon whom the vialls of
plagues and vengeance are to be powred according to
the infallible Prophecies (not to fpeak. of the World
The great from Other Scriptures) that this whole World (I fay)
between" Aiould be brought into fuch an Onenes with Chrijl
this World y ejus, feemes fo crolfe to the futidamentall Enmitie
andChriji.^^^^^^Q^ Qljfljls Seede ^iVi^ the Serpents, to tht privil-
edges of the Saints, to the puritie of Chrijl, to the
Jlreame of Scripture, and in particular to the fweete
laft Will and Ttjlament of the Lord Jefus, and the
nature of his particular Flocks, &c. That I cannot
wonder fufficiently, how any man proteffing but a
fmall Knowledge of the Myjleries and Kingdome of
Chrijl Jefus, fliould be fo vailed, fo obfcured, fo to
write of the flate of Chrijls Church and the World,
as M' Cotton doth ?
Peace. Chrijl J ejus (Blelfed Truth) gave not
thankes to his moll holy, moll: wife Father in vaine,
for hiding from Wife and Prudent, and opening to
Babes and Sucklings.
Truth. 4. But further. Such a Converlion of Peo-
tianitie p^^ from Idolatrie to Chrijlianitie, as fits them to be
jlrange profejfours ot the Sonne of God, but yet not fits them
Chriii ^'°^ ^^^ Fellowjhip of Chrijlians in Church State, I
finde not in the Tejlatnent of Chrijl "Jejus. Surely
the Converjion of the T hejfalonians was not fuch, 2 [ 1 ]
Thejf. I. [9.] Who turned not onely from Idolls, but
to ferve the living and true God, which fervice of God
in Chrijl no Soule uprightly in love with Chrijl
yejus, but (in its meafure) longs after, as vehemently
and cordially as ever chajl Spoufe after her. deareft
earthly Hujbands prefence and Enjoyment, Cant. \.
&3-^ 5-
The bloody Tenent yet more bloody. 337
Peace. Gods Spirit (in yohn) defcribes one Differ-
ence, &c. [ 1 97] between the true Spirit and Pro-
fejfours, and ihe falfe, to wit, that fuch as acknowl-
edge (that is truely as I conceive) Chrijl Jefus to
become in the flefh, are borne of God.
Truth. Yea therefore confequently fuch a Spirit
cannot be of Jefus, that makes fuch a profeffion oi Antuhrif-
Chrill yefus as the Devills themfelves may make, '""' ^*'''/-
and (even for want of Regeneration and Perfonall
Grace,) the profejfours are not fit for the Fellowfhip
of the true Chrijiian Worjhip, and Worjhippers.
5. But laftly, if M' Cotton, or any of his bloudie
'Judgement woare the Imperiall Crowne of the Worlds
Majejtie, w\\ditjlaughters (hall we imagine the World
(hould heare and feele ? Whether would i\xc\i jierie
zeale tranfport Men? Yea what an Earthly Dunghill
Religion and Worjhip ihould the moil High God be
ferved with, fit onely for the Dunghill Gods and God-
dejfes, whom all AJia (as the Towne-clarke fpeakes)
and the /^or/rf' worlhippeth. [Acts 19. 27.]
Peace. If the Report of M' Cottons interpreting
that Scripture of Serving God with all our Might, Thebloudie
&c. be true, to wit, of employinp; our Civill Armes T^"^"'
and torces to the utmoit, and that agamit oihtr u„jj^grfa!t
Peoples profeliing Idolatrie and Antichrijiianifme : Conquejl of
His Conjcience (as I conceive) muft needs force on'^^^^^"^
and prelfe after, an univerfall Conqueji of all Con-
fciences, and under that (like thofe bloudie Spaniards,
Turkes and Popes) lay under that /aire cloake, the
Rule and Dominion over all the Nations of the Earth.
Truth. But may not M' Cotton better liften to the ^f^'^^/^^J'
voyce of the Lord Jefus, faying to him and fuch oiits colours.
+3
338 The bloody Tenent yet more bloody.
his bloudie Tenent, You know not of what Spirit you
are of: Were the Etfiperours too favourable (as M"'
Cotton fayth) in but Banifiing? How keene a Sword
would M'' Cotton draw againft fo many Millions of
Gangreene Souks throughout the Turkijl:) and the
Popijh World?
Peace. Oh, how farre different would M"^ Cottons
Sword be from the Sword of the Spirit of God, pro-
ceeding from the Mouth of Chrijl Jejus, yet (harpe
enough with two edges, piercing between Soule and
Spirit, &c.
Truth. Yea how farre different from the Meeke
Spirit of the Y^ambe of God, who came not to de-
ftroy Mens lives, but to fave them, yea how different
from the former ftieeke and noted gentle [ i 98] Tem-
per of M'' Cottons own Spirit, now over - heat and
enflamed by his umnercifull and bloudie Tenent ?
Exam: of Chap. 62. replying to Chap. 65.
Peace. \T\T Wen M' Cotton was juftly obferved to
V V ufe the Language of Lyon-\ik& per-
fecution in thefe words, " [More and greater Princes
" then thefe you mention have not tollerated Here-
" ticks and Schifmaticks, notwithftanding their pre-
" tence of Conjcience, and arrogating the Crowne of
" Martyrdome to their fuffrings] He defendeth fuch
Language by the Scripture Freedome in fuch Tearmes
againft Sinners, which fayth he, the Difcuffer acknowl-
edgeth.
The bloody Tenent yet more bloody. 339
Truth. In holy Scripture are many Exprejions full No Booke
of Holinejfe, Gravitie, Love, Meeknejfe, &c. which yet*"" ^'''''"g
are wrefted by us poore Men to unholy and unchrijiian ahu/d as
E?ids and purpofes. How many wofully pervert many thi holy
grave and heavenly Pajfages and ExpreJJtons of holy %^'l'l^
Scripture to bafe and filthy yeajiing? How many^r^^/
from iomejharp Exprejions of Chriji J ejus and Paul^°^ ''•
(in cafes) take licence to r«//i? and call Men all to
naught, in Wrath, Revenge, and Pajjion ? And how
many out ot />r/rf(? and falfe zeale trampling upon
the Heads and Confciences of all Men, are ready (not
in an holy Meeke and Chrijiian way but) in a Phari-
faicall, Bijhop- like znA Pope- like wdij, to roare and T"*^ ian-
thunder out againft Gods meekeli Servants the odious ^""^^ "/
tearmes of Hereticks, Scbifmaticks, Blafphemers, Se- (gun.
ducers, &c. Which tearmes though uled in holy
Scripture, yet never in fuch a way, as cominonly and
conjiantly the bloudie and perfecuting expreffe them-
felves in.
Peace. But what or whom meanes M' Cotton in
this pajfage, what Language have they learned, who
in point of worjlnp have left Z/o«, but not the G^/fJ
and Suburbes of Babylon, for they fet up Bull-warkes
of Impunitie to fecure them.
Truth. Surely M' Cotton knowes that none that
plead againft the Civill Power and Weapons in ;5/!>/r-
ituall Matters, but they alfo maintaine, that, there
ought to be in vigorous ul'e the Spirituall and two
edged Sword that comes forth of Chrijls Mouth (not
for the Impunitie but) for the Ruine and DeJlruBion
of all Babe I Is Brats and Abominations.
199] Peace. M' Cotton fpends many lines, and quotes
34© The bloody Tenent yet more bloody.
Aujlin to prove, that 'Julians End of tollerating Here-
Jie to grow, was to choake ChrijVtanitie.
Julian bis Truth. What ever were 'Julians End, yet I deny
Tollera- jj^^j Tolkration ot the weedes.of Herejie and blaf-
phemous Religion ( PaganiJJ.\ Turkijh, Jeivijl?, Popijli)
in the held of the Ci'vill State and World, hath power
to choake the vitalls of Chrijlianitie in the Garden or
Bodie the Church of Chrijt J ejus.
Touching And concerning InJ'eBion, It is to be obferved that
^"f^^'^" "-f -whtn the holy Scriptures fpeakes by the Similitudes
trine, i^c. of Leaven, Gangrene, or Poyjhnfull iveedes, of Wolves,
ox Jcabbed Jheepe, &c. it is commonly with refpeft to
fuch Evills got in among the Saints and Churches, the
Flocks and Gardens of Chriji, where fuch Leaven,
weedes, &c. tollerated may fpread and infed: : But
what is this to the Lyons, Beares, or Wolves, not to
be fuftered in the WilderneJJ'e, or Swine, or Dogs, in
the common high wayes ; or iveedes in the Common
or Forejl, which all may be, and yet the Garden,
Body, and Flock of Chriji be pure and fafe from fuch
InfeBion.
Peace. One pajfage more is very Confiderable. In
former DiJcourJe2ihout the Tares M' Cotto?i was large
in proving the per mij/ion of ii-eedes, even in the Church
of Chriji, and that untill Chrijis Camming, and that
after they be difcovered to be Hypocrites.
Hypocrites Truth. O what a Dijlance is between that DoBrine
tollerated and this here ? There the T'^rt'j muft not be touched
'church ^" ^^^ Garden ot the Church, here they mull not be
ia/ »»/ /// fulfred abroad in the field of the World, for feare of
the World, choaking the good plants in the Garden of C/6r^/.
Who can finde out how thefe DoSirines fuit with
Godlinejfe, with ReaJ'on, or Themfehes ?
The bloody Tenent yet more bloody. 341
Peace. But now you fpeake oifuiting: It is (fayth
M' Cotton) (for a clofe) a plaine ContradiBion of the
DifcufTers former Speech to fay, that perfecuting of
others was a meanes of choaking Chrijlianitie, whereas
he had faid, that Conjiantines unknowing zeale did more
hurt to Chrijis Kingdome, then the raging furie of the
mofl bloudie Neroes.
Truth. Let the words be well weighed, and no
fuch Affirmation will be found : The words are ;
" [It was not when Chrijiians lodged in cold Prifons,
"but in Doivne Beds of Eaje, and [200] perfecuted
"others.] The Difculfer n\2iA.c not perfecution to be
a meanes of choaking Chrijlianitie, but attributes the
LoJJe of Chrijiians Lije and Love, to thofe Beds of
their abufed Sweet e projperitie.
2. If he had made perfecution a meanes to choake
Chrijlianitie, it had been the perjecution of Chrijiians
among ThemJ^ehes, and not \\\& perjecution oiWon^it.
Neroes : Which yet if it had been fo, it might yet
be no ContradiSlion, for Neroes perjecution might doe
hurt, although Conjiantines unknowing zeale might
doe much more.
Exam: (?/' Chap. 63. replying to Chap. 66.
P^tfre.lV/T After Cotton here being underftood to
iW. fmile on Q^ Elizabeth for perfecuting
the Papijls, and to frowne on K: 'James for perfe-
cuting the (fo named) Puritans, he denies neither,
but infifts onely upon the Number, that as many and
342 The bloody Tenent yet more bloody.
as great Princes are againft Tolleration as for it, and
in particular Q^ Elizabeth and K: James.
Truth. I fay (as before) I iliould never ufe an
Argument from the Number of Princes (no more
then from the Number of any other men) for any
truth of Chrijl Jefus: Who as he was not pleafed
himfelfe to be borne of \.\\^ Jons of Nobles, fo hath
he not chofen many Nobles and Wife men of this
World to be borne of him : Yet 2. If that be his
Argument, he hath not fatisfied, in naming thefe
two, lor more were named by the Prijoner, and be-
lides one of thefe Witnejj'es, K: James abundantly
declared himfelfe, not onely againft perfecuting of
Papijls, but againft all perfecution in generall, what
ever otherwife or afterwards his practices were againft
fome Perfons, as M' Cotton too truely alledgeth.
Touching Truth. In the next PaJJage the Difculfer having
the Perfe- objedted that both Q: Elizabeth and K: James did
cution of ■' ^ ,. ^^ , . _ ,, . ^.
K: James periecute according to then- Lonjctences, and arguing
and i^ why ftiould the one (namely) K: James be more
'" ^' 'blamed for perfecuting according to his Confcience,
then Q^ Elizabeth ior perfecuting according to hers:
M' Cotton diftinguiftieth of Confciences : The ^eenes
fayth he, was rightly informed, but the Kings was not.
When it was replyed, [201 ] that either K: James, and
fuch Princes, whofe Confciences (according to M' Cot-
tons Confcience) are ill informed, muft aft according
to their Confciences, or elle they want the Salifica-
tion and Fitnes for (\ic\\ places : M' Cotton anfwers
two Things.
Firft, that fuch Salifications are not Effentiall, but
Integrall.
The bloody Tenent yet more bloody. 343
Secondly, That fuch Princes muft forbeare all
Civill Cenfures in ?}iatters of Religion untill they be
better informed.
Truth. It is moft true as M'' Cotton fayth, if we
fpeake of the right of SucceJ/ion, a childe may be a
Lawfull King (as K. 'James himfelfe was being but
a yeare old)' But if we fpeake of the Salifications
of the tninde, by which a King is enabled to rule his
State (as is fuppofed Eccle/iajlicall znA Civill, and to
judge under Chrifi Jejus in all Caufes Ecclefiafiicall
as well as Civill : Surely, he that knowes not which
is the true Church, true Minifirie, true Ordinances ;
yea and perjecutes the true Church, Minifirie, and
Worjhip, what ever his Salifications be tor the Gov- Touching
ernment of the Civill State, yet can it never be made'*^ ^"''^''
good that he is furnifhed with any Kjfientiall S'^^lfi- Princes,
cation for the Spirituall Adtiiiniilration, any more then
He that undertakes to be a Guide, and yet is blinde,
and never fet foote in the way, and knowes not the
true from xht falfie : Or to be a Captaine Generall, ^
yea or but a Shepheard, &c. 2. Befide, Chrifi Jefius
never calld any perfon to any Employment of his, to
any Worke, whom he inables not in a Meafiure pro-
portionably, &c.
Peace. In fuch cafes (fayth M'' Cotton) Princes are
called to fiufipend and forbeare all Execution of Civill
Cenfiures in the matters of Religion, till they be better
informed, leaft they doe perfiecute the Son of G^;^
in ftead of the Son of Perdition.
' James was born June 19, 1566. His crowned at Sterling, July 29, as James
mother having been taken captive June VI., of Scotland, being but little more
16, I 567, was forced to relign her crown than a year old. Hume, Hijlory, v. 1 27.
in favor of her fon, July 24; and he was Froude, Hiftory of England, ix. 142.
344 'T^^^ bloody Tenent yet more bloody.
Truth. I anfwer : Firft, Then M' Cotton hath cut
off K: James from adling, though fo long efteemed
and fvvorne Supreame in all Caufes Ecclefiafticall.
Touching Secondly, I aske, how many (hall forbeare, and
Magif- fjQ^ long, for evident then it is that moft (beyond all
pending comparifon) of all the Pr/«f^j and Magijlrates in the
fromaaing World, muft not meddle with t\\\s pretended chiefe part
'"rRcT- °^ ^^^^'' ^^^^^ ^"^ Office, and that (if they convert
ion. not) for the whole Coiirfe and Race of their Life:
In particular, that no Pagan Magi/irate (of all the
ten thoufands [202] in the World, no Perjian, Turk-
ijh, Popijh, nor Protejiant (if Prelaticall or Presbyte-
rian,) ought to exercife any of this High and Glorious
Power, but onely fuch Princes and Magijlrates as are
of M' Cottons Confcience ; for otherwife what Prince
in the world more learned King in his time then
King "James, yet was not he ot M'' Cottons Confcience.
Monjirous Peace. Ht-aiTe. Truth : T\\t fall oi this partialitieis
partialitie. ^^ apparent, and withall fo fowle, that I thinke it
. impoffible, but ere long it muft needs be condemned
by Men on Earth, as doubtlefs it is abhord by the
moft holy and impartiall God, and his holy Angells
in Heaven: Upon this occafion I call to minde that
famous A£l of the fo greatly renowned Conjlantine,
who in his firft wearing of the Diademe, put forth
tines ^"' 1^^'' Colleauge Licinius concurring alfo) a famous
Edia. and moft folemne Charter and EdiSl, that no man
throughout the whole Empire ftiould be conftrained
in his Religion.
Truth. M'' Cotton (according to his provifo 0I fuf-
penfon) muft doubtles applaud Conjlantine for this his
•Forbearance untill he were better informed, whereas
The bloody Tenent yet more bloody.
345
afterward his EdiSls againft Arrius and Arrianifme,
teftifie his pradiice to the contrary. But he that
fhall reade ferioully in Gods prejhice that firft KdiSi
of Conjiantine and Licinius, will there finde Conjlan-
tine to ule fuch Arguments, as might for ever have
caufed him to have forbore perfecution, to have flill
fufpended, to have gratified the SubjeBs of all his
Et?ipire with Liberitie and Freedome in the Point of
IVorJhip and Religion.'
But I will End this PalTage with this ^erie ; If
Chrijl Jejus have left fuch Power with the Civill Foule im-
Rulers of the World, Kingdomes, and Countries, of orP"'^"""^
for the EJiabliJhing, Governing, and Reforming his chriji
Church, what is become of his Care and Love, Wif- J^fi^-
dome and Faithfulnejfe, fince in all Ages (fince he left
the Earth) for the generall, beyond all exception, he
hath left her deftitute of fuch qualified Princes and
Governours, and in the Courfe of his Providence fur-
nifhed her with fuch, whom he knew would be, and
all men finde as fit, as Wolves to protedt and feede
his Sheepe and People.
' Reference is made in note p. 6.
supra, to the edift of toleration iflued
by Conftantine and Licinius in 312.
This recognized " univerfal and uncon-
ditional freedom and liberty of con-
fcience." But a dozen years later, after
the council of Nice, he ilTued an edift
" in which he places Arius in the fame
44
clafs with Porphyry, the antagonift of
Chriftianity, orders their writings to be
burned, no penalty of death even being
threatened againll thofe who (hould be
detefted in any clandeftine attempt to
preferve thefe writings." Neander,
Church Hift., ii. 13. 378.
^46 T^he bloody Tenent yet more bloody.
203] Exam : of Chap. 64. replying to Chap. 67.
Peace.^T^TWen it was queftioned, what good to
V V the Souks or Bodies of their SubjeEls
did thofe Princes bring in perfecuting ! M"" Cotton
produceth a good fivefold that is brought to Princes
and SubjeSls by the due punijljment of Apojlates, Se-
ducers, Idolaters, and Blajphemers.
Truth. Let all that feare God and M' Cotton him-
felfe be perfwaded to obferve, whether under ^x'ifaire
cloake of punifhing thefe and thefe Jpirituall finners,
he maintaine not ftrongly (what elfewhere he de-
nies) to wit, Perfecution for caufe of Confcience.
But we know the Evajion. It is not for Apojlatiz-
ing, /educing out of Confcience, but after ConviSlion,
again ft their Confcience, &c.
Unchrif- Peace. You have before fatisfied me (befides other
tian Tri- Pajf'ages) with this one, that to this End of difcern-
ing the poore Hereticks finning againft his Confcience,
the Civill State, the Earth, the World muft neceffa-
rily Erecft its Tribunall, to judge not onely Civill
Things, but even the Heart and Confcience alfo ; but
now to M"' Cottons five-fold good.
Firft (fayth he) it puts away Evill from the Peo-
ple, by cutting off a Gangrene which would fpread to
further ungodlineffe, Deut. 13. 5. 2 Tim. 2. 1.6. 7. 13.
Dent. 13. Truth. I anfwer, thefe Scriptures (though pure
5. & 2 and holy in their places, yet) are here coupled to-
leT'i/' g^t^her as Linfey, Wollfey, contrary to the Law.
ch'riftianly Deut. 1 3. which concems the typicall Nationall
conjoyned. Church, ufing National I & temporall H'eapons : The
The bloody Tenent yet more bloody. 347
2 Tim. 2. concernes the Particular Congregations or
Churches of Chrijlians, uling onely the Sword of
Gods Spirit, the Word of GW, &c.
Beiide, Deut. 1 3. concerned fuch a People whom
the Lord brought forth of Mgypt with Miracles, into
Canaan, &c. Let any fuch People be now produced,
excepting the Chrijlian (particular) Churches. Why
dpth M' Cotton then alledge this Scripture fo fre-
quently, and in thefe five Reajons brings two from
hence ; This the Jirjl ; and the Third, to wit, that
all the People may heare and feare, &c. which is
alone made good in the Antitype or Chrijlian Church;
according to that i Tim. 5. 20. Rebuke them that
linne openly, that others may learne to feare.
204] 2. Peace. M"^ Cotton mentioneth a fecond good,
which is driving away Wolves from worrying and
Jcattering the Sheepe of Chrijl.
Truth. This was largely anfwered in difcourfing
the nature of myjiicall ox fpirituall Wolves, upon that
very place which he quotes, AEls 20.' From whence
it may evidently appeare that from the literall urging
of fuch myjiicall Scriptures, all Peoples and Nations
are enforced (and that ConJ'cientiouJly) like Wolves
and Lyons to teare and devoure each other.
3. Peace. M' Cotton addes, that Punijhments are
wholejome Medicines to I'uch as are curable of fuch
Evills, Xach. 13. 4, 5, 6.
Truth. I anfwer ; All the holy Appointments of
God are mofl powerfull (in their feverall refped:ive
feaj'ons, and manner of Dijpenjations, to his owne
moft holy Ends and purpoj'es, &c. The Materiall
' Bloudy Tenent, 67, Pub. Narr. Club, iii. 141.
348 The bloody Tenent yet more bloody.
Nationall Sivord in the Nationall Church of Ifrael
before Chrijl : and the Spirituall Sword, in the Jplr-
ituall and Chrijiian Church iince his comniing to
abolifli thokjhadowes.
As it was therefore in vaine to have cut off or
Touching Excotfimunicated fpiritually in that Nationall State:
Excom- gQ jg jf |j^ vaine to ufe the materiall or carnall Sword
in Ifrael. i" the Jpirituall. Wherefore (according to this plage
of Zach.) a true penitent will bleffe God for the JVounds
of Friends and Lovers (faithfull and fliarpe dealing)
and for Deliverance from the Kijfe of deceitful flat-
terie : But what is this to prove (that which is fo
much denied) to wit, Corporal I Death or JVounds
now to be inflidled upon falje Teachers in thefe
times of the Gofpel, and that in all parts and Nations
of the World.
4. Peace. The punijhfjient, fayth M' Cotton, exe-
cuted M^onfalfe Prophets -^iViA J educing Teachers, doe
bring downe Showres of Gods bleffing upon the Civ-
ill State, I King. 18. 40, 41.
Anf: Truth. If that Nationall State of Ifrael, and that
Nationall or Corporeall killing of fo many hundreth
falfe Prophets, and that literall drouth and literall
Jhowres of Raine and plentie w eve figures of no other
Prophets znAJlaughters, drouth and Jhowers, but liter-
all, materiall, and corporeall, (now lince the Body and
Subjlance Chriji J ejus is come) : What (hould hinder
but that thofe Priejis of Ifrael, and Sacrifices, and
Temple, and Nationall Church Ihould all be in force,
for our Iniitation, literally, the one as well as the
other }
205] Peace. I cannot poflibly conceive but that (all
The bloody Tenent yet more bloody. 349
being of the fame Nature,) the one is Typicall as
well as the other, and that they mufl: flourifh and be
glorious (as Gods Ordinances^ or vanijh and difappeare
(giving place to brighter difpenfations) at the ariling
of Chrijl Jejus the Son of RighteoiiJheJJ'e.
Truth. Yience fa Ife Apojiles, falje Teachers, falj'e Spirituall
Prophets, are Spiritually cut off. Revel. 2. [2.] i'?^\..^^'f"f'
2. [ 1 .] Gal. 4. [ 1 . 9.] h-nAjpirituall Jhowres of Blef- the Ami"
Jings defcend upon the IJrael oi God; for although O/'" "/
corporeall Bleffings of Food and Raiment and plentie,^Z^°^''^^
are Gods blellings, yet principally under the Gojpel chrijl.
God blelleth his Ifrael, the Antitype wixhjpirituall
Bleffngs, Eph. i. [3.] HouJ'es, Lands, Fathers, Mothers,
Children, &c. with perfecution, Mark. 10. [29. 30.]
Peace. Me thinks (Deare Truth) If Chrijl "Jejus Creat
had appointed inch, punijhments, fuch executiotis, \\t- "''^''/s^'
erall, in the Chrijlian Church, he would alfo ^'^'^^"cl"rin '"
appointed Offices and Officers fuitable and proper iox Jefus.
fuch E?ids and purpojes, fuch punijhments, fuch execu-
tions.
Truth. It cannot otherwife with Reafon and cotn- if avUi
mon prudence be fuppofed, but that, if Chrijl yej'usf""'^'
had appointed (which we finde not in his holy TeJ'- fph-ituaii
tament) holy 2iV\^i^ Chrijlian Magijlrates for thofe great #'''"'^^ •"
decrees 2iV\Aj'entences, wee fliould alfo have read ot ^'^^ belnfluied
holy Conjlables, holy Sergeants, holy Prijhis, holy by holy
Stocks, holy Whipping Pojls, holy Gibbets, ana holy^^^J^ ^'^'"'Z-
Tyburnes ; together alfo with holy Hatigmen, the. jj^uments
fpirituall Injlruments and Officers of Chrijl J ejus, for""'^ Offi-
the Executions of his holy puniflmients upon Apof- "''''
tates. Heretic ks, Blajphemers, Idolaters, Seducers, &cc.
5. Peace. Gods Jujlice (fayth M' Cotton) is hon-
35°
The bloody Tenent yet more bloody.
A true
Chrift, a
true
Sword ;
a falfe
Chriji, a
falfe
Sword.
oured in the Execution of fuch 'Judgements, Revel.
1 6. 5, 6.
I. Truth. I have (to my underftanding) tormerly
iliewed M' Cottons mirtake in his expounding of
this third Violl, and have prefented an Expq/ition
more agreeable with the f cope of this Prophecie.
Peace. 2. God was honoured in all his Judgements
which the Tyrants of the World have executed, (the
Babylonian, Perjian, Grecian, Romane) yet not by way
of \^aw and Ordinance, but in the way of his holy
providence and juft per?niJ/ion.
3. Truth. Yea the Witnelfes of Jejus, by the
two -edged Sword of God in their Mouths, execute
Gods Judgments, to the vindicating [206] of Gods
Glory, and their Innocencie, (Revel. 11.) although
they ufed no carnall Weapons.
4. The holy Name of God is much difloonourea
and prophaned, when the hiventions of Men are fet
up, againft his holy Appointments, and when the
Sword oi Steele [m J'pirituall cafes) is drawen in ftead
of the. fpirituall Sword, proceeding out of the Mouth
of Chrijl J ejus in hix's, Jervants Tejiimonie. All fuch
worlhip, is but vaine or idle worihip [Mark 7. [7. J)
and fuch is the carnall Sword and Executions of it.
Peace. Whereas it was obferved, that M' Cotton
acknowledged that Queene Elizabeth had well neere
fired all Europe, by fuch Executions, M' Cotton anfwers,
Go^ bore witnefle to his Truth in Deliverance : And
when it was replyed, that Succejfe doth not prove
caujes true, M' Cotton anfwers, yes; PJal. i. 3, 4.
Jer. 22. 15, 16, 17.
Truth. I reply, Temporall profperitie, fuccejfe, &c.
The Bloody Tenent yet more bloody. 351
were proper in that Tetnporall and Civill State, of
that Nationall Church, and fpirituall BkJJing and
profperitie proper in the Gofpel now, Ephef. i. [3.]
Peace. 2. It was anfwered that God had given
viBorie to the Papijis, efpecially againft the Wal-
denfes (and the Beajl makes warre againft the Wit-
7iejfes, Revel. 11. [3.] and oiJ^rfowfj them, &c.) M''
Cotton herein firll obferveth a ContradiBion, in the
words, to wit, that the Papijis ever had the viBorie,
and yet thoxT: Juccejfe hath been various.
Truth. I reply ; the words are not that the Papijis
had ever the ViBory, but that they ever had both
ViBory and Dominion ; which words may be true,
although that the Event were fometimes various.
2. Peace. Againe (fayth M' Cotton) Queene Eliza-
beth ever had the ViBorie againft the Papijis.
Truth. I anlwer ; Many gracious Deliverances God ^ Eliza-
vouchfafed to Q^Elizabeth, yet fometimes her Armies^^^^ ^"'
profpered not againft the Papijis, as in that famous^^^^^^j. ,^^
Expeditioti of EJJ'ex, Drake and Norris (though in z.Papijis.
moll righteous caufe,) againll the Papijis of Spaine
and Portugall, as alfo againrt the Papijis in Ireland
and the Low Countries, at fometimes."
2. Grant not onely Deliverances, but ViBories and
' In 1589 an expedition ftarted from Portugal. The expedition was unfuc-
England under the command of Sir cefsful and returned to England, half of
Francis Drake and Sir John Norris, to the adventurers having perifhed.
help Don Antonio to the throne of In 1599, EiTex was appointed Lord
Portugal. They firfl made an aflault Lieutenant of Ireland, and proceeded
upon Groine in order to break up a thither to reduce the rebels. But his
Spanifh armament which was preparing expenfive expedition came to a mifera-
there. Here they were joined by the ble iflue and he returned to England.
Earl of Eflex, then only twenty -two Hume, Hiji. of Eng., v : 362. 420.
years old, and proceeded to the coail of
352 The bloody Tenent yet more bloody.
Succejfe, Her caufe (how ever intermingled) was civ-
ill Defence of her [207] Kingdo??ie, again ft Invation
and Ambition, Doniinion and Conqueji, by praBices of
Tyranyiie and opprejjion, both againft the Englijh and
the Hollanders (efpecially) as appeared by the hor-
rible ExaBions, Outrages, Murthers and Slaughters
committed upon them by D' Aha the King of
Spaines Generall.
Peace. But although the Papijls (fayth M' Cotton)
fought with various fuccelTe, yet it is Gods manner to
nurture his People with fome croJJ'es, to teach them
not to fight in their ownejlretigth, &c.
Truth. Yea and it might alfo teach them not to
fight but with Chrijls Weapons in Chrijis Caufe ;
- who hath faid, That all that take the Sword, that is,
(as I conceive) in Chrijls caufe, fliall perifti by it,
Matth. 26. 52.
jhe 3- Peace. Concerning the Walldenfes M' Cotton
Warres of fayth, They never loft Vi£lorie, but when they com-
de^fes^ plied with the Papijis, and trufted more to their
falfe pretences, then to the Lord. And he adds, that
it is not true, that the^fnall fuccefe of ViBorie fell to
the Papifs, to the utter extirpation of thofe Wallden-
fes ; for fayth he, thofe Witneffes were not extirpated
but difperfed.
Truth. For their Complying with Papifs, alas,
what can Gods little flock, his two Witnefes doe
with carnall weapons, unlelfe affifted by car?iall Men,
to whom this carnall courfe caufeth them to bow
downe, difemble, lye, &c. as holy David with Achijlo
and his Philifims.
2. For the Succejfe it is evident that the WaldenJ'es
The bloody Tenent yet more bloody. 353
and their Adherents, were fo defeated by the Popes
Artjiies, that in refpedl of any power to refift, the
Armies of the Waldenfes were wholly extirpated,
although it is true (through Gods o're-powring
hand) the Truths of Chriji (which the holy JVal-
denjian Witnejfes teftified) were more and more pro-
pagated by their DiJperJio?is, ChriJI Jefus gaines Afts 8. &
more by preaching his Truth in a flying perfecuted^^-
dijperjion, then hy fighting on Horjhacke with carnall
weapons in carnall companies. Sec.
4. Peace. But, whereas it was obferved from
Daniell and John their Prophecies, that Antichriji
was foretold to obtaine great fuccelfe againft Chriji
Jejus, for a time determined : M' Cotton fayth, Not
againft ChriJI JeJus, but his Servants, and that either
in SuJJring for his Truth, or when they ill handled
his CaiiJ}.
208] Truth. Be it fo, yet the PropheJies were true,
and truely were fulfilled, and it is Gods Counfell that
for the time appointed, ChriJI 'JeJ'us in his Truths
and Servants is dejpijed, Pfal. 89. &c. How can
then temporall viBorie and projperitie be expedled by
Chrijis J'ollowers for Chrijls Caufe, or the temporall
Sword be an Ordinance tor Chrijls Jpirituall King-
dome and Worjlnp ?
5. Peace. Now laftly, when the weapons of the chriftian
5tf/«/j- F/<f?or/>j- were mentioned three ; [Revel, iz,'^ ■weapons.
I . Chrijls Bloud. 2. The Word of their Tejlimonie.
3. Their owwe' Bloud: M"' Cotton anfwers; this is
true \n private Chrijliatis : But (fayth he) the Sword
of Gideon, the publike Magijirate is the Lords Sword,
&c. when drawen out for Go^j C(22^ and Worpnp,
45
354 ^^^ bloody Tenent yet more bloody.
according to God, is ViBorious, Revel. 17. with
Revel. 19. 14. 19, 20.
'Truth. I anfwer; GzV^owj .S'woriS' (if well examined)
will be found a Figure of that /l:>arpe Sword of that
Chrijis great Captaine and Generall Chriji Jefus. This Sword
Sword. comes forth of his Mouth in the Preachings and Writ-
ings of his Servants : other fword we never linde he
ufed in all his Battells againft all his Adverfaries :
yea even againft the Devill himfelfe and his Injlru-
ments.
Chrijis Peace. Yea, thofe very ViSlories of the Saints,
^TrR i?£"i;^/. 19. are expreflely won with that Sword
vies. Rev- which comes forth of his Mouth : And his owne
el. 17. white Horfe, and the Horfes of his Followers, and
the white Linnen with which they are clothed, can-
not with any fliew of Chrijlian Reafon hould forth
the carnall preparation of white Horfes, (literally)
Guns, Swords, &cc. But of the Word of Meeknejfe,
Innocencie and Righteoujnejfe (which is interpreted
the Fine Linnen, verf 8.
Truth. To Ihut up this Chapter, Gideons Armie
Gideons and ArtHkrie and ViSlorie, cannot be type of fuch
^^^y iyp'- Materiall Armies, Artillerie, and ViBories, but of a
Spirituall Artnie, fighting with the Light and Tejli-
monie of Gods Truth openly proclaimed, and the
chearefull breaking of the earthen Vejfells of their
Bodies for Chrijis Caufe, when in conclujion, the An-
tichrijlian Midianites (by their Divijions and Com-
bujlions) run their Swords in each others Powells,
with mutuall Jlaughters and DeJlruBions ; as woefull
experiences hath declared.
The bloody Tenent yet more bloody. 355
209] Exam: o/' Chap. 65. replying to Chap. 68.
ice. li^Rom the Argufnent of the Tejlimonie of
-L Kin7s and Princes concerning perfecution
Peat ^
Kings and Princes concerning perfei
for matters of Religion in their Kingdomes and Do-
minions, the Prifoner defcended to the Argument
from ancient fVr iters : unto fome of which fayth
the Difculfer, the Anfwerer pleafeth to make An-
fwer : Unto this M' Cotton reply es ; As if any of
them were omitted, or as if all of them were not
anfivered: Compare the Prifoners Letter and mine
together, and fee it I have balked any one of them.
Truth. M' Cotton would here infinuate a falje
Charge: I have compared the Prifoners Letter, and
the Anjwer, and although M' Cotton hath (2.1A Jome-
thing to Jome-thing, which every one of them fpake:
Yet he that impartially will view the Pajfages Ihall
finde, that although in rtridlnelfe of Gammar Rules,
he may not be laid to omit to fay fome thing to each
of them, yet in refpect of Matter and Argument, he
hath toucht but fome, and that but lightly, as the
Candle of Exaviination will make it appeare.
Peace. Hilarius words in the Letter are thefe :
" The Chrijlian Church doth not perfecute, but is The Chrif-
"perfecuted: and lamentable it is to fee the great ''^^
"folly of thefe Times, and to figh at the foolifh ,^/^ „^,
" opinion of this World, in that Men thinke by /■^'■/"'■'"^
"humane ayde to helpe God, and with worldly pom pe ."^J^'J^'''
" and power to undertake to defend the Chrijlian
" Church T I aske you Bijhops, what helpe ufed the
" Apojlles in the publijhing of the Gofpel? With the
356
The bloody Tenent yet more bloody.
" ayde of what power did they Preach Chrijl, and
'■'■convert the Heathen from their Idolatrie to God?
" When they were in prifons, and lay in chaines, did
" they praife or give thankes to God for any Digni-
" ties or Graces and Favours received from the Court?
" Or doe you thinke that Paul went about with Re-
" gall Mandates or Kingly Authoritie, to gather and
" and ejiablijh the Church of Chrijl ? Sought he pro-
" teBion from Nero, Vejpatian, &c ? The Apojiles
" wrought with their own hands for their Mainten-
" ance, travelled by Land, and wandred from Toivne
"to Citie to preach Chrijl: Yea the more they were
" forbidden, the more they taught and preached
" Chrijl : But now alas Humane helpe mufl: ajjijl and
" and proteB the Faith, and give countenance to it,
210] "and by vaine and worldly Honours doe men
" feeke to defend the Church ot Chrijl, as if he by
" his power were unable to performe it.
Truth. How many goulden heavenly Sentences
(like fo many precious Jewells) are treafured up, in
the Cabinet of this holy Tejlitnonie of Hilarius ?
And yet, but fome of them, nay onely one of them
doth M'' Cotton choofe to anfwer, to wit, this. The
Chrijlian Church doth not perjecute, but is perj'ecuted.
Truth. Deare Peace, Each inch and Jhread of
heavenly Gold is precious, forget not therefore the
Addition in the Letter, Hilar ie again 11: the Arrians
Worldly " thus : The Church which formerly by enduring
glory and " fnijcrie and Imprifonfnent, was knowne to be the
^charaiieri " '•'"^^ Church, doth now tcrrijie others by Imprijon-
ofthefaife"ment, Banijhment, and Mijerie, and boafteth that
Church. (( {}^gg jg highly ejleetned of the World, whereas the
The bloody Tenent yet more bloody. 357
" true Church cannot but be hated of the fame. In
which and other PaJJ'ages of Hilarius M' Cotton
might fee as in a GlaJJ}, the fowXtJpots of his owne
and Netv Englands face, in a moft Hvely Tejlimonie
againft both bloudie Tenents and praBices.
Peace. To clofe upon the Point : M' Cotton fayth,
He cannot make it a marke of a Chrijlian Church to
hQ perfecuted, for [ABs 9 31.) the Churches had reft,
&c. Nor a Jiiarke of a y^^yt" Church to perfecute ;
for, ^^ perfecuted the Prophet (2 Chron. 16. 10.)
yi/t'^J' 7. 51. the true Church perfecuted the. Prophets.
Truth. When the Scripture or common Reafon
fpeakes oi a common marke or Character, proper to
one they deny not ; but in an AB, or unufuall cafes
that Marke or CharaSler may be worne by the Con- ne fins of
traries. Noah was drunk ; Abraham lyes ; David ^"'^^ ''^'^■
commits Adulterie: yet lying, drunkenne/fe and whore-
dome were not their ordinarie CharaSlers, but the
Markes of the common Lyars, Drunkards and Adul-
terers of this World: David ftobd Uriah with his
Pen, and y^i imprifoned the Prophet ; yet thefe
^^j were not their ordinarie Badges, but rather
iS/xj/j" or Blemijhes, Warts, or Scabs, which grew on
and were caft off (like Pauls Viper) without the
note oi a conjiant marke or charaBer.
It is the propertie of Fire to afcend, and Water to
defcend, yet the Scripture relates of the defcending of
Fire, and the afcending of Water, which takes not
away the ordinarie Nature of the [211] marke and
charaBer of Fires afcending, and Waters defcending
the Hills and Momitaines.
An arrant Whore is not alwayes in adtuall Whore-
358 The bloody Tenent yet more bloody.
dotne and Bloud, though both are her Markes and
DiJpoJItions : A chaji wife or Virgin abhorres both,
and yet by force or great Temptation, may be "van-
quijhed (as Bathjl:>eba) which afterwards the Teares
of godly Sorrow and Repentance walli away.
Peace. Yea but, the ^ejlion is (fayth M' Cotton)
whether Magijlrates may not punifh arrogant Here-
ticks and Seducers ?
Chrijii Truth. In all ages God hath permitted, Goulden
Witneffes. Images (like Nebuchadnezzars) to be fet up, I fay
State Worjhips and Religions! And he hath alfo pro-
vided his Witnejfes to teftifie his Truth againll: fuch
Abominations: Such Witnejfes dijjenting. Non-conform-
ing, and refuiing to come to the Common Affemblies of
fuch Worjhippers (to come to Church in plaine Eng-
lijh) to yeeld Conformitie, to Subfcribe, to Sweare, &c.
are commonly cryed downe for Hereticks, Schifmat-
icks, &c. And if they open their Lips in defence of
their owne Cotifcience, and profeflion of Gods Truth!
Seducers, Seducers, Blafphemers, BlaJ'phemers.
2. Peace. But 2. fayth M"^ Cotton) it is another
begging of the ^ejiion, to take it for granted, that
it is a tnarke ot no true Church to procure the Civill
punijhtnent of incorrigible, obiHnate Hereticks and
Seducers.
Truth. I intend by a marke or charatler, an inbred
conftant difpojition, put forth in a conjiant and ordinarie
A true practice: And then I dare challenge M' Cotton to
^P.f produce any true Church of Chrijl, eyther in Script-
perfecut- ^^^ or Hijloric, that did ordinarily and conjlantly pro-
our. feffe and praStice to ftirre up the Civill Magijirate
againft fuch whom they judged incorrigible objlinate
Hereticks and Seducers.
The bloody Tenent yet more bloody. 359
Peace. That which follows is full of Wonder and
Ajionijhment, tor M' Cotton confeffing the ChriJUan
Church doth noi perfecute, that is (fayth he) perfecute
in Excommunicating the Heretick) it was replyed; this Touching
is but an Evafion, for who denies Power to Chrijis^^'^^l"j""
Church to Excommunicate ? or who underftands by
Excommunication, perfecution for Confcience ? M' Cot-
ton anfwers ; the Prifoiier did not exprelfe himfelfe,
what perfecution he meant, and alfo {\nc&falfe Ex-
communication is a great perfecution, and fo Chrijl
fefus himfelfe efteemes of it, Luk. 21. 22.
2 1 2] Truth. I have formerly and muft againe appeale
to the nature of the word, commonly ufed and taken,
and aske, if perfecution properly fo taken be not a
corporeal! violence, or hunting for Religion and Con-
fcience fake ! And then halfe an eye will fee through
this poore and thin excufe and covering, notwith-
ftanding that falfe excommunication be a fpirituall
perfecution, and the abufe of i\\c J'pirituall Sivord be
alfo deeper ^nA fouler then the abufe of the civill and
materiall.
Peace. To this (upon the Point) M"^ Cotton con-
fented, to wit, that Hilarius complaint, fpeaketh not
to Excommunication, but civill cenfures, and therefore
anfwers, firft by proportion that exconmiunication of an
Heretick is no perfecution, and therefore by proportion
neither is the civill punijlyment of an Heretick, perfe-
cution. By concefjion of Hilaries words, that the
Apojlles did not, and we may not propagate Religion
by the Sword.
Truth. The Queftion with Hilarie was not whether
a true Church did perfecute an Heretick, Idolater, Blaf-
^6o The bloody Tenent yet more bloody.
phemer, &cc. but whether a true Church perfecuted at
Difference -iXX hy civill cenfures : Now there being two States,
between a jj^g CivUl Or Corporeull and the EcckJiajUcall or fpir-
fpirituall ituall : There are confequently two forts of Lawes,
State. two forts of Tranfgrejjlons, two forts of punijhments,
to wit, Civill and Spirituall, and there muft of necef-
fitie be two forts oifalfe or corrupt punijhments, which
are not juji punijhments, but opprejjions, perfecutions or
huntings, to wit, the Civill perj^ecution and xhejpirit-
uall: Now M' Cotton (confounding Heaven and Earth
together) deceives himfelfe and others by a notion of
f pir ituall perj^cut ion, to wit, by Excoinmunication, con-
trary to Hilaries fcope, and the J cope of this whole
Di/pute and Controverjie.
I may illuftrate it thus : Some Tutours of Kings
Children, not being authorized to corredl the Bodies
of inch young Princes, are laid Ibmetimes (not with-
out fome defert) to corred: the Bodies of Inferiours
(the young Princes Favourites^ by which the minds
The nature oi fuch young Priticcs ^xx\2.Tie:d Jujficiently, if not ex-
offpiritu- ceedingly. I parallell not xht/imilitude in all refpedls,
ments. but to illuftrate the difference and diJiinBion, between
2i fpirituall putiijhment of the minde, and fpirit, foule
and affeSlions, with which Chrijl Jejus hath furnilhed
his Churches : and that Civill or corporall pu7iijhment,
which he never gave them power to inflidt (unlefTe
in ?niraculous difpenfation) over the Bodies of any,
direElly or indireBly by Themjelves or others.
2 J •;] Peace. It is an everlafting Truth ; Rightly dif-
tinguijh, rightly Teach : but let us view M' Cottons
Second Anfwer, He grants that the Chrijlian Religion
was not, nor is not to be propagated by the Sword.
The bloody Tenent yet more bloody. 361
Truth. Then let Heaven and £<zr/^ judge, if M'
Cotton may not (in this cafe) out of his owne mouth
be judged, lince in this whole Dijcourfe he fets the
vilible Headflnp of Chriji Jefus (that golden Head,
Cant. 5. [11.]) over the Church and all her Officers, The nature
Doctrines and PraBices, (in the power of CorreBing,"/^!"''/^'
Reforming, &c.) on \\\q jlMulders of the Civill State, Q^^'f/J
the Minijlers and Officers thereof: provided ih.zt.ment.
they execute not this Headjhip or Government, except
they be able to judge, that is, (in Englijh) provided
they be of his Conjcience and Judgement, and fo con-
fequently will judge and execute, according to the
Clergies (though implicite) decree znAfentence.
Peace. It is not much unlike that M' Cotton The Chill
affirmeth in the words following : for although he ^"^^fJ^
confelfeth it is not proper for Chrijlian Churches to ^^rs the
inflid: Civill punijhments by ThemJ elves, yet makes \\q Clergies
{2&2\\. Popes and Popijlj perfecutours hdiVQ Aon&) the^^^'""'""''
Magijirates and Civill powers, their fervants and
Jlaves for execution, &c.
Truth. This M' Cotton covers over with this Sim-
ilitude, faying that although it is not proper for
Lambes to teare Wolves, yet if they were reafonable
they would run to their Shepheards to fend out their
Dogs after them.
Now under this fine Paint and vizard of Lambe-
like difpojitions of Shepheards, the Bijhops, Presbyteri-
ans, and Independents, may render the Civill Magif-
trates not as Shepheards, but no other, upon the point
and in plaine Englijh, then their fervants and Execu-
tioners, to punilh fuch on whom the Clergie firft have
paft their Sentence. The bloudie Papijls have com-
46
362 T^he bloody Tenent yet more bloody.
monly ufed to perfecute Chrijl "Jefus formally and
judicially, delivering over Chrijl Jefus (in his Ser-
vants,) orderly to Pontius Pilate, the Secular Power.
The Protejiant perfecutors ufe a finer vaile (every
ugly vizard will not fo deceive) for though they
pradlice not fo above boord, in refpedl of a formall
and judiciall delivering of Chrijl (the Heretick) unto
their Shepheard Pontius Pilate the Secular power, yet
they doe it, and doe it as fubftantially and fully by
preaching and chalking out to their J'ervatits the
Magijlrates, [214] their task, I fay, as fully as ever
the bloudie Popes, the Bijbops, or their Chancellours
did.
Peace. But why (fayth M' Cotton) (hould a Chrij^-
tian Church fpare an Idolater, tempting of her now,
any more then the eye ot an holy IJ'raelite was to
fpare the like Tempters in the dayes of old, Deut.
13-3?
Truth. yV Cotton cannot get over this block, though
it be but -^Jhadow, yea the. Jhadow of zjljadow, abol-
ifhed by Chrijl Jej'us: M'' Cotton a little before grants
Spiritual! that thc power oijpirituall chaines far exceeds the pow er
Judge- oi mater iall, and if fo how cleere is it, that the fpiritu-
ments more ,, . • /• • i /' • • r rr- • rr ;■
terrible ^" impartuilitie ana J ever it le or a Virgin 1/raelite now,
Jince is incomparablie yZ)^r^fr and more dreadjull, by put-
Chrift, j.jj^ I'piritually to Death fuch as Tempt them from
then corpo- o J i y i
raiibefore the Lord their God, who hath brought them forth
his coming. q( J£^gyp( \nX.o Jpirituall Canaan, then the impartiali-
tie ■A.wdi.Jeveritie of any literall IJ'raelite, again ft fuch
as tempted them from the Lord, who in a Type had
brought them forth of materiall /Egypt into materi-
all Canaan ?
The bloody Tenent yet more bloody. 563
I adde (fweete Peace) to end this Chapter, If the
Father of Lights gracioufly pleafe to open a crevis of
Light to that "(otherwife) excellent and piercing eye of
M' Cotton in this Controverjie, he will confelfe con-
cerning this cutting off in Ifrael thefe two things.
Firft, that the cutting off in materiall Ifrael, was
by Swords, Stones, &c. a cutting off from the holy
Land, and a cafting out of Gods Jight, which cutting
off God executed either by legall 'Judgement and
Sentence among Themfelves, or by furious hand of
perfecutours and opprejfours, Jlaughtering or captivat-
ing that People.
Secondly, That there is no other cutting off in The (ui-
the Go/pel, but by the fpirituall Sword oi the JVord''"S 'ff <"'
&c Ordinances of Chrijl, or the violent hand of Op- nicathtg
prejfours, Antichrijlians, &c. carrying Gods Ifrael from the
captive \v\\.o myjlicall Babylon, or ^^j// of falfe U^or-]°^\^^ll^
Jhip, or worldly corruption, which is ten thoufand-fold/^ar^//V^
more terrible and dreadfull, then the literall and mz- ""'^ 'yp'-
teriall Captivitie oi Ifrael.
215] Exam: of Chap. 66. replying to Chap. 69.
Peace. T T Ere M' Cotton complaines of wrong, in
X X that the Difcuffer chargeth him to plead
for perfecution, and yet confeffeth that he agrees with
Hilarie.
Truth. M' Cotton indeed agrees with Hilarie in
generall profefjion, that the Gofpel is not to be propa-
gated by Sword, but in particulars he affirmes, the
Blafphemer, the Idolater, the Heretick, the Seducer
364 The bloody Tenent yet ?nore bloody.
is to be perfecuted. In the generall he faith, the
Magijlrate may not conjlraine any to believe & pro-
fejfe the Truth, yet in particulars ; thus far faith he,
A twofold a man may be conjlrained by the Magijlrates with-
""y //'"''"-drawing Countenance and Favour, Incouragetnent and
Employment from him, which affirming, what doth
he ehe but affirme that he may be conjlrained, de-
pofed, puniHied, that is, perfecuted.
Peace. Indeed fuch kinde of punijhment, as to
difplace men, to keepe them out from all ojfices, or
places of Trujl and Credit (becaufe of difference of
Confcience) may prove in the particular a greater
affliBion and punijhment, then a Cenjure, a F/wt', /w-
prijonment, yea fometimes more bitter to fome Spirits
then Death it felfe.
Truth. Yea and M'' Cottons ground is both unfafe
and darke, and needs a candle of Light to difcover
the bottome and compaffe of it : Such, faith he, as
walke not according to their Light, are neither true
fervants to God' nor Af^//, but
What it ii Firll, what meanes here M"^ Cotton by Light ?
to vialke Light in this fence is commonly taken two wayes.
to a mans Fifft, For that is Light indeed, to wit, the pre-
Light. cious Light of Gods revealed will.
Secondly, That which fo appeares to be, to a
mans minde and Confcience, but may be -^fallhood, a
lye, a mijlake, and darkneffe. M"^ Cotton had done
well to have diftinguiflied, for (before) he blamed
King fames for walking according to his Light :
and although (upon the point) he makes the Civill
Magijlrates in all parts of the World, the Heads,
ProteBours, and Governours of Chrijis Church ; yet
The bloody Tenent yet more bloody. 365
if the eyes of thefe Heads fee not by his Light, he
cuts off thefe Heads, forbidding them to adl as
Heads, and to walke according to their Light, they
muft (as [216] olten he tells us) fufpend, untill they
have Light, &c.
2. Peace. Befide, it comes oft to paffe, that the Conviahn
Light which (hines \)y preaching or praBice of others, ''^"'f'f'^ '•
although it be a meane fufficient to convince, if God i„ ii feifg .
pleafe to blefle it, yet untill the Confciences of men<"''<'/^^
be convinced of the Light of it, I judge it can not ^"''"^ ^-^"
properly be faid to be the Light of their Confciences,
nor they to fin againft the Light of their Confciences.
3. Truth. Yea, and there is a tnorall vertue, a
moral! fidelitie, abilitie and honejiie, which other men
(befide Church -members) are, by good nature and
education, by good Lawes and good exaviples nour-
iflied and trained up in, that Civill places of Trufl
and Credit need not to be Monopolized into the hands
of Church-Members (who fometimes are not fitted
for them) and all others deprived and defpoiled of
their naturall & Civill Rights and Liberties.
Peace. But what fay you (Deare Truth) to M''
Cottons Apologie for New England (for as for con-
Jlraint in old he is filent) he fkyth he knowes not of
any conjlraint upon any to come to Church, to pay
Church Duties, and faylh it is not fo in his Towne.
Truth. If M' Cotton be forgetfull, fure he can
hardly be ignorant of the Lawes and Penalties extant
in New England that are (or if repealed have been)
againfl fuch as abfent Themfelves from Church
Morning and Evening, and for Non-paytnent of
Church- Duties, although no Members.
3 66 The bloody Tenent yet more bloody.
Touching Fof a Freedome of Not paying in his Toivne, it is to
the Main- j-J^e}]- conwieudatioti and Gods praife, who hath fhewed
the new' ^im and others more of his holy Truth: Yet who
-CV^ can be ignorant ot the Sejfments upon all in other
Mimfters. ^Q^nes, of the many Suits and Sentences in Courts
(for Non-payment of Church- Duties) even againft
fuch as are no Church Members ? Of the Motions
and pleadings ot fome (not the meaneft of their
Minijlers) for Tithes'^ And how ever tor my part I
beleeve M'' Cotton ingenioully willing, that none be
forced expreflly to pay to his Maintenance, yet I
queftion whether he would work if he were not
well payd : And I could relate allb what is com-
monly reported abroad, to wit, that the rich Mer-
chants and people of Bojlon would never give (o freely,
if they wtve. forced, yet now they are torced to give
for fhame (I take it) in the Publike Congregation.'
1 «« Whereascomplaintehath benemade levied by the cunilable &c." Sept. 6,
to this Court that dyvers perfons within 1638. Majs. Co!. Records, i. 240.
this jurifdiftion doe ufually ablent them- Nov. 4, 1646, a fimilar order was
felves from church meetings upon the pafled by the General Court requiring
Lords day, power is therefore given to attendance upon "ye miniftery of the
any two Aififtants to heare and fenfure, word upon ve Lords dayes and upon
either by fFvne or imprifonment (at their luch publike falls dayes and dayes of
difcrecon ) all mifdemeanors of that kinde thanklgiving as are to be generally held
committed by any inhabitant within this by ye appointment of authority" and
jurifdiftion." March, 1634-5. Mafs. for every abience the offender was to
Col. Records, i. 140. forfeit five fhillings. Mafs. Col. Rec,
"And withall it is alfo ordered, that ii. 178.
every fuch inhabitant who fhall not vol- We have Winthrop's teftimony that
untarily contribute, proportionably to his Cotton promoted " a freedome of not
ability, with other freemen of the fame paying in his towne." He fays under
towne, to all common charges, as well date of May 2, 1639, "Mr. Cotton
for upholding the ordinances in the preaching out of the 8 of Kings, 8,
churches as otllerwile, iliall be compelled taught, that when magiftrates are forced
thereto by afleflinent and diftrefs to be to provide for the maintenance of min-
The bloody Tenent yet more bloody. 367
217] The Indians of this Countrie have a Way calld
Nanowwe, or Giving their Commodities freely, by
which they get better bargaines, then if they ftood
ftiffly on their Tearmes of Anaqfilhcjito, or 'Trading:
And when not Jatisjied to the iitmojl, they grudge,
revile, 6cc.' It cannot be, but that to fuch Deceitful-
nejfe of Heart M' Cotton is fubjedl as well as others,
though Love bids me, and others, to hope the bed:.
Peace. The clofe of this Chapter (teme?. Jlrange Of propa-
and ivonderfull, for M' Cotton acknowledged that^:*"'"^ ^'■-
Propagation of Religion ought not to be by i^Q 'th'e°'swlrj.
" Sword, and yet inftantly againe maintaines he the
" ufe of the Sword when perfons (which then mufl
"be judged by the Civill State) blafpheme the true
" G(5</and the true Religion, and alfo feduce others to
"damnable Here/ie and Idolatrie : But this (fayth he)
" is not the Propagation of Religion, but the preferv-
" ing of it, and if it doe conduce to Propagation, it
is onely Removendo prohibens.
Truth. What is this Removendo prohibens, but as
illers, etc., then the churches are in a maintenance. Some did it by way of
declining condition. Then he (howed taxation, which was very ofFenfive to
that the miniller's maintenance fhould be fome." New England, ii. 112. Cf.
by yoluntary contribution, not bv lands, Lechtbrd, Plain Dealing, 19.
or revenues, or tithes, etc.; for thefe ■" They are marvellous fubtle in their
have always been accompanied with Bargaines to fave a penny. They will
pride, contention and floth, etc." New often confefs for their own ends, that
England, i. 355. the Englifh are richer and wifer and
But Winthrop makes another ftate- valianter them themfelves ; yet it is for
ment which does not agree altogether their owne ends, and therefore they add
with Cotton'sunqualified aflertion, "leart Nanoue, give me this or that, a difeafe
of all do I know that any are conllrayned which they are generally infefted with."
to pay church-dutSes in New England." Williams, Key, 13 c., I 56. Pub. Narr.
He lays in 1642, " The churches held a Club, i. 243.
different courfe in raifing the minillers'
368 The^ bloody Tenent yet more bloody.
the weeding of a Field or Garden ? And every Hus-
bandt?ian will fay, that the end of fuch his work, is
the propagation and increafe of his graine and fruit,
as well as the making of hisy^z/rd", and planting and
fowing of his Field ov Garden: What therefore is this
ConfeJJion, (though with this DiJiinBion) but in truth
an acknowledgement of what in Words and Tearmes,
he yet denies (with Hilaire) to wit, a propagating of
Chrijiian Religion and Truth by the Civil I Sword?
2. Befides it is the fame hand and power that
plucks up the weedes, and plants the Come, and con-
fequently, that fame hand and Sword that dejlroyes
the Heretick, may w^;>^^ the Chrijiian, &c.
Exafn : of Chap. 67. replying to Chap. 70.
. P^rfCf. /concerning Tertullians fpeech, and efpe-
V^ cially that Branch, to wit, that [By the
Law o( naturall equitie. Men are not to be compelled
to any Religion, but permitted to believe or not believe
at allj M' Cotton anfwers, that they doe permit the
Indians, but it will not therefore be fafe to tollerate
the publicke JVorJhip of Devills or Idolls. The Dif-
louching culfer replied, [218] that they doe permit the Indians
the Indi- jj^ their Paganijh Worjloip, and therefore were partiall
New-Eng-to their Couiitrytnen and others: M"' Cotton anfwers;
land. that it is not true, that they doe fo permit the Indi-
ans, what ever they may doe privately : That the
Indians fubmit to the ten Co/nfnandments, and that
fome of their Minijiers have preached to them in
Englijh, which hath been interpreted : That one now
The bloody Tenent yet more bloody. 369
preacheth in their owne Language: Further, That
they permit Jlrangers in their JVorJJjip. And for
their Countrymen, for the moft part that they wor-
fhip God with them : They which are dill:ant have
Liber tie of publike prayer and preaching, by fuch as
themfelves chool'e without dijlurbance.
Truth. Concerning the Indians, it is moft true,
that the Monahigganeucks, Mijhawomeucks, Pawtuck-
seucks, and Ca'wjumfeucks (who profelle to fubmit to
the Englijh) continue in their pubhke Pagatiijh
Worjhip of Devills, I fay openly and conjlantly.^
Peace. Yea but (faith M' Cotton) they have fub-
mitted to the ten Comviandments.
Truth. I anfwer ; the ten Commandments containe
a Renunciation of all falfe Gods and Wor-Jhips, and a
JVorJhipping of the true God, according to his owne
Injlitutions and Appointments, which their practice is
as farre from, as Mid-night is from Mid-day. Worjhip-
2. To put men upon obfervations of Gods WorJ}iip,p'"g of
as Prayer, &c. before the Foundations of Repentance ch^^n i,^,
from dead workes (their worjhipping of Idolls, 5cc.) fore tUx
is as farre from the Order of Chrl/l Jefus, and Y^x^fowdatkn
Chrijlian principles (whereof Repentance from dead'a„^ff^"
workes is the firftj as the building of an Houfe oxnothingbut
Palace, without the firft Ground/ell or Foundation '^"'''j''/-
laid/ order.
" The Monahigganeucks TiTt the ^iXTZ- Wampanoags or Pokanokets." Key,i^c.,
ganfetts, which ellewhere he calls the 22. Pub. Narr. Club, i. 82. For Wil-
Nanbigganeucks. The Mijhawomeuchs Harris's derivation of the name Narragan-
are probably what he calls in the Key fett, fee his depofition, June 18, 1682.
the Maffachufeucks, or Maflachufetts. R. I. Col. Ree., i. 26.
The Pawlufuckeucks are the Pawtuckets. = Williams fays in his Key, that he
The Cavifumfeucki are "probably the " could eafily have brought the countrey
+7
37°
The bloody Tenent yet more bloody.
Peace. M"^ Cotton therefore faith, they preach unto
them.
Truth. I from my foule wifh that all the Lords
people in New England were Prophets, yea true
Apojlolicall Minijiers or Preachers, truely furnifhed
with Chrijis Abilities, and Chrijis CommiJJion, to goe
forth to convert and baptize the Nations, even thefe
fVildeJi of the Nations of Adams Children : But
Converjion of Nations M"' Cotton fayth (upon Revel.
15.) untill the, Jeaven plagues oi ihc feaven Angells
be fullfilled, will not be great."
to " keeping the Englifliman's day of wor-
fhip," but that I was perfwaded, and am,
that Gods way is firft to turne a foule
from its Idolls, both of heart, worfhip,
and converfation, before it is capable of
worfhip, to the true and living God. As
alfo, that the two firft Principles and
Foundations of true Religion or Wor-
fhip of the true God in Chrift, are Re-
pentance from dead workes, and Faith
towards God, before the Doftrine of
Baptifme or wafhing and the laving on
of handes, which containe the Ordinan-
ces and Praftifes of worfhip." Key, ls!c.,
130. Pub. Narr. Club, i. 1 60, 161.
^Bloody Tenent Waped, 148. "Mr
Cotton out of that in Revelations 15.
none could enter into the temple until,
etc., delivered, that neither Jews nor
any more of the Gentiles fhould be
called until Antichrift were deftroyed,
viz. to a church eftate, though here and
there a profelyte." Winthrop, ii. 36.
This is one of the reafons Lechford
gives in 1641 why "there hath not been
any fent forth by any Church to learne
the native's language, or to inftrudl them
in the Religion." " Some fay out of
Rev. 15. laft [verfe], it is not probable
that any nation more can be converted,
til the calling of the Jews ; till the seven
plagues finifhed none was able to enter
into the Temple, that is, the Chriftian
Church, and the leventh viall is not yet
poured forth." Plain Dealing, 21.
" Three things have made us thinke it
is not yet time for God to worke. i.
Becaufe till the Jcwes come in, there is
a feale fet upon the hearts of thofe peo-
ple, as they thinke from lome Apoca-
lyptical! places." The Day-Breaking, if
not the Sun-Rijing of the Gofpell with the
Indians in New England. ( 1 647,) p. 15. 16.
3 Maff. Hift. Coll., iv. 1 5. This traft is
afcribed to Eliot in this reprint of the
Maff. Hift. Society. But there is in-
ternal evidence that it is not his. It is
with more reafon afcribed to Rev. John
Wilfon, of Bofton. See Francis's Life
of Eliot, 346.
Williams in the next paragraph ac-
knowledges this interpretation "to be
very probable." In this fame year,
1652, he writes : " We may fee a great
mirtake as touching that great point of
Converfion : There is a great breathing
The bloody Tenent yet more bloody. 371
219] This Interpretation I acknowledge to be very
probable, fo far as concernes any great Converjion of
the Nations before the downfall of Antichriji, and
in the meane feafon I cominend the pious Endeavors
of any (profelling Minijiery or not) to doe good to
the Souks of all Men as We have opportunitie. But
that any of the Minijlers fpoken of are furnifhed
with true Apojlolicall ComtniJJion (Matth. 28. [19.
20.]) I fee not for thefe Reafons.
Firft, The Minijler or Minijlers, whom M'' Cotton Touching
I conceive intends, profelfe an ordinarie OJice in \\\&P''''''^"^s
Church of Chrijl, which is cleerely diftinft, yea andjians/c
another thing from the office of an Apojlle, or one New-Eng-
fent forth to preach and baptize, Ephef 4. [11.] ©"
I Cor. 12. [28.]
Secondly, Such Churches as are inverted with the
power of Chrijl, and fo authoriz'd to fend forth, are
feperate from the World, which many thoufands of
Gods people (dead and living) have feene juft Rea-
fons to deny thofe Churchts fo to be.
Thirdly, Were the Church true, and the Mejfenger
or Apojlle rightly fent forth with prayer -asv^ fajling,
according to AB. 13. [3.] yet I believe that none of
the Minijlers of New England, nor any perfon in
the whole Countrey is able to open the Myjleries of
Chrijl Jejus in any proprietie of their Jpeech or
in the fouh of Gods people after the Jlaughtered. Hence it is probably con-
Converfion of the Englijh, Irijk, Jewes, ceived by fome upon Revel. 1 5. that
Indians, and blefled be God for thole untill the vyals be povvred forth upon
Breathings. Yet doubtlefle the firft great Antichrill, the fmoak fo fiUeth the Tem-
wsr^c is the bringing of the .Sd/w// out of pie, that no man, that is (Jew of the
Babel, or confufcd tvorJhipSyind. l\ic downe- "Jewes or Gentiles) fhall by converfion
fall of the Papacie, after the witnejfes enter in." Hireling Minijlry, p. 12.
372 The bloody Tenent yet more bloody.
Language, without which proprieties it cannot be
imagined that Chrijt 'J ejus fent forth his firft Apof-
tles or Mejfengers, and without which no people in
the World are long willing to heare of dijficult and
heavenly matters. That none is fo fitted ;
Firft, The Natives themfelves affirme, as I could
inftance in many particulars.
Secondly, The Experience of the DifculTer and of
many others teftifie how hard it is for any man to
attain e a little proprietie of their Language in com-
mon things (fo as to efcape Derijion amongft them)
in many yeares, without abundance of converfmg with
them, in Rating, travelling and lodging with them, &c.
which none of their Minijlers (other affaires not per-
mitting) ever could doe.^
' Property, pofleffion. could reach.)" Of their fpiritual condi-
^ The "experience" of Williams in tion "from my felfe many hundreths of
the iludy of the Indian language begun times, great numbers of them have heard
very early, even before his banifhment. withgreatdelight, andgreatconviftions."
He fays in 1677, fpeaking of his nego- Key,k^c. Introdudlion and p. 123. Pub.
ciations with Canonicus and Miantinomi Narr. Club, i. 85. 215.
in 1634-5 : "God was pleafed to give In his Key he fpeaks of a" little ad-
me a painful, patient fpirit to lodge with ditional difcourfe " which he had written
them in their filthy, fmokey holes, ( ev.en on " that great point of their converfion "
while I lived at Plymouth and Salem ) to " becaufe this is the great inquiry of all
gain their tongue. I could debate with men what Indians have been converted?
them (in a great meafure) in their own What have the Englifh done in thofe
language." Knowles, M("OT«/'r, 109. Of parts? What hopes of the Indians re-
his experience in preaching to them, he ceiving the knowledge of Chrill?" Key,
fays, in 1643, "of later times (out ot Introduftion and Table. Pub. Narr.
defire to attaine their Language) I have Club, i. 87. 281. This Dilcourfe has
run through varieties of Intercourfes with not been difcovered. This is to be
them Day and Night, &c. Many folemn regretted, as it would bring from his
difcourfes I have had with -AX forts of "experience" fome anfwer to " the great
Nations of them, from one end of the inquiry" which at that time had been
Countrey to another ( fo farre as oppor- awakened in England through the rep-
tunity, and the little Language I have refentations of Winflow, the reports
The bloody Tenent yet more bloody.
373
Peace. There being no helpes of Art and learning
amongft them, I fee not how without conftant uje or .
a Miracle, any man is able to attaine to any proprietie
oi Jpeech amongll them, even in common things.
And without proprietie (as before) who knowes not
how hardly all men (efpecially Barbarians) [220] are
brought to heare matters of Heaven (fo Jlrange and Proprietie
contrary to Nature) yea, even matters of the Earth, "f ^'"'-
except profit and other worldly ends compell them tof^/fl ^^
fpell out Mens miiids and meaning ? the true
Truth. 3. I may truely adde a third, an Injlancef^'"'^^"^
in the booke of their Converjion, written by M"^ Tho: je/us to
Shepheard, there M' Eliot (the ableft amongft thGm'"'yP^'>P^'-
in the Indian Speech) promifing an old Indian a fuit
of Cloths, the man (fayth the relation) not well
underftanding M"" Eliots fpeech, asked another In-
dian what M' Eliot faid.'
of Eliot's labors made by Wilibn, ('77v
Day-Breaking), and Shepard, ( The Clear
Sun-Jhine), as well as by the organization
of The Society for the Promoting and
Propagating of the Gofpel of Jelus Chrill
in New England. Quotations are made
from it in Baylies' Dijfuafive (1645). See
Mr. Trumbull's note. Pub. Narr. Club,
i. 220. In thefe he declares that he
could have eafily converted all the na-
tives to an outward obfervance of Chrif-
tianity. But this, as he fays above, is
" farre from the Order of Chriil Jefus
and his Chrillian principles (whereof
Repentance from dead workes is the
firft)." This may fubtraft a little from
the force of the imputation call upon
him by one of Shepard's ttories. He
fays Eliot afked a Narraganfett Sachem
" why they did not learn of Mr. Wil-
liams who had lived among them divers
years? and he foberly anfwered that they
did not care to learn of him, becaufe hee
is no good man but goes and workes upon
the Sabbath day." Clear Sun-Jhine, p. 3 1 .
' '■ Mr. Eliot told him that becaufe he
brought his wife and all his children
conllantly to the lefture, that he would
therefore beftow fome clothes upon him,
(it being now winter and the old man
naked:) which promife he not certainly
underllanding the meaning of, aflced
therefore of another Indian (who is Mr.
Eliot's fervant and very hopefull) what
it was that Mr. Eliot promifed him."
Shepard, Clear Sun-Jhine, 12. 3 Majf.
Hijl. Coll., iv. 46.
374 ^^^ bloody Tenent yet more bloody.
Peace. Me thinks, the Native not underftanding
fuch a common and wellcome promife of cloths upon
Gift, would farre more hardly underftand M' Eliots
preaching of the garment of Righteoujnejfe Chrijl
J ejus, unto which Men mutually turne the deafe
Eare, &c.
Truth. Neither you (fweet Peace) nor I ExprefTe
thus much to dampe M' Eliot or any from doing all
the good they can, whiles opportunitie lafts in any
truely Chrijlian way, but to Ihew how great that
miftake is, that pretends fuch a true preaching of
Chrijl jftjus to them in their owne Language.
Peace. But to proceed, in the next Pajfage M"^
Cotton affirmes their Impartialitie in permitting oth-
ers as well as the Indians.
Truth. I anfwer ; it is one thing to connive at a
Jlrange Papijl in private devotions on fhoare, or in
their vejjells at Anchor, &c. Another thing to per-
mit Papijls, Jewes, Turkes, &c. the free and conftant
ExerciJ'e of their Religion and JVorJljip, in their re-
fped;ive Orders and Affemblies, were fuch Inhabi-
tants amongfl: them.
Peace. Doubtlefle the bloudie Tenent cannot permit
this Libertie, neither to the Papijls, 'Jewes, Turkes, &c.
nor to the Indians, nor doth tht'w praStice toward their
Countrymen hould forth a fhew of fuch zfreedome or
permijion.
Truth. I wonder why M' Cotton writes, that the
moft part of the Englijh worihip God with them,
and the reft abfent have hibertie to choofe their
Preachers! Since M' Cotton knowes the Petition and
Petitions that have been prefented for Libertie of
The bloody Tenent yet more bloody. 375
Confcience in New England, and he cannot but alfo
know the Imprifoning and Fining of fome of the
Petitioners, 5cc.
221] Peace. It may be M' Cotton will ufe the com-
fnon objeBion, that fome part of their Petition tended
to Dijiurbance in Civill Things.
Truth. Some of their Petitions were purely for Confdence
Liber tie of Confcience, which fome in Office, both 'm'^p'^.'"
Church and State favoured, as is reported, if not pro- dofe prif.
moted. If others or fome part of them might \)&oner in
judged offenjive againft Lawes mzd^e, yet why then J^ ^7 "J"
hath not the Libertie of their Confcience (in point oim Peti-
Worjhip) been granted to them? When they have"'"'^''^''*^'^
complained (amongft other PafTages) that they have^,//^,y/
been forced to flay the baptizing of other Mens
children, while their owne might not be admitted,
and therefore earneflly fued for Minijiers and Con-
gregations alter their owne free choice and Confciences,
which have ever been denyed to them.
Peace. It is faid, that their Minijiers being con-
fulted with, utterly denied to yeeld to any fuch
Libertie.
Truth. They might juftly feare, that if fuch a
njoiridow were opened (as once Bilhop Gardiner fpake
in another cafe) that the New Rnglifh Congregations
and Churches would be as thin, as the Presbyterians
complained theirs to have been, when the people
once began to tafte the Freedome and Libertie of
their Confciences, from the flaves whip, &c.
Peace. In the next Pajfage, the Difculler having
excepted againft M' Cottons diflinguilhing betweene
Members of the Church, and fuch as have given
376 The bloody Tenent yet more bloody.
their names to Chriji ; M'' Cotton replies ; they are
not all one, and quotes, Efa. 65. 5, 6.
Publike Truth. Let the place be viewed, and that place
marriage, ^jj] j^g found to fpcake of no luch Difference: It
"onesfelfeto'^'^^'^'^ of the Lords promife to Eiinuches and Stran-
Chrijl. gers, laying hould on the Lords Covenant, and joyn-
ing themfelves to the Lord, which I conceive M''
Cotton will not deny to be in a Church way ; in
which condition the Lord gives the Eunuches a name
better then of Sonnes and Daughters.
Peace. In the next Paffage M' Cotton upon Ter-
tullians fpeech, alfirmes, that a falfe Religion will
hurt, becaufe the Red Horfe followes the White, &c.
[Rev. 6. 2-8.]
Truth. I anfwer; Gods "Judgements (by Warre,
Fami?ie, Pejlilence) plagueing falfe Religions in his
time (though after many hundreth yeares patience,
as hath formerly been opened) is [222] one thing :
and the prefent hurting or profiting of others, is
another.
Peace. In the next place M"" Cottoji takes offence
that the Difcuifer (hould infinuate M"" Cotton to have
a hand in the Modell of Church Government.
Truth. I anfwer ; M"^ Cottons words in the End of
his Anfiver to the Prifoner, (where he fpeakes of
this Treatife or Modell, fent to fome of the Brethren
of Salem) feemed to hould out the probabilitie of it."
How ever M'^ Cotton fubfcribeth to the refl of the
Elders, (as he here fayth) their words being rightly
underftood.
Peace. Further, M"" Cotton here affirmes, that the
' Pub. Narr. Club, iii. 53. See alio Editor's Preface, p. 8.
The bloody Tenent yet more bloody. 2>77
want of a Law for Religmi in any State provokes the
Wrath of God, as the want of a King in Ifrael, Judg. Ju'lg^s zi.
21-25. . . e7ed.°"^"^'
Truth. This Scripture proves no more, but that the
want of a Kifig, Magijirate, Governour, or Civill Offi-
cer of yiijtice, provokes the Wrath of God, and en-
dangereth the people, againft which the Difculfer
never affirmed, but againil: their Kingly or Civill Au-
thoritie in Jpiriti/a/I ca.i~es, fince Chriji J ejus aboliflied
that Natio7iall Church.
Peace. But fayth M"" Cotton, the bejl Good oi a Citie
is Religio7i, and therefore there (hould be a Law for it.
Truth. To this I have fpoken largely in difcufling
of that Modell, unto which I know not of any Reply
yet made by Hinifelfe, or any of thofe worthy men
whom he makes the Authours of it.
Peace. But further, whereas the DifcufTer had faid Supreame
that the weedes of the Wildernejfe will not hurt the ^"'^'l^H'
Garden, nor poyfon the Body, if not fuffred to grow in ualh.
the Garden, nor taken into the Body, M"" Cotton grants
that Chriji hath ordained Gardiners for his Garden,
and Phyjick and Phyjicians for his 5(?^ .• Yet withall
he makes the Civill Officers, to be as Supervifors,
Superintendents, and confequently, Bijliops, Governours,
and Heads of the Church or Churches, and over the
fpirituall Officers of Chriji yefus.
Truth. What is this but to eftablifli Iffwry the 8.
a Spirituall Civill Magijirate, and Headoi the Church,
in the roome of the Pope? Contrary to which I have
difcourfed in the difcuffing of the Modell in the
bloudie Tejient."^
■ Bloudy Tenent, 196. /"j/^. Kiirr. Club, iii. 344.
48
378 The bloody Tenent yet ?nore bloody.
223] Peace. But what thinke you of M'' Cottons in-
terpretation of Tertidlians minde, to wit, that Ter-
tullia?i fliould meane, that the Chrijtian Religion would
not hurt nor difturbe the Romane Civill State ?
Tertulli- Truth. I conceive it cannot Hand, for although it
^ofoneRe- ^^ ^ruc that the Chrijlian Religion hurts no Civill State
ligion, not (but iufinitly the contrary) yet M"" Cotton will not
''ToZl '^ ^^^y t^^^ ^^^ Chrijlian Religion (not of it felfe, but
another through the Corruption ot the Civill State) may pro-
Confid- voke a Civill State many wayes, and therefore Ter-
tullian muft meane other wayes, to wit, every Man
muft ftand or fall in his owne Religion, and the Re-
ligion of one man will neither hurt nor fave another :
Therefore (to end this PaJ/age) Tertullians words may
not unfitly be thus applied : The Religioti of the Pro-
tejiants, if permitted by the Papijls, will neither hurt
nor profit the Presbyterians, it they permitted it :
And the Religion and Worjl.np of other Confciences in
old or New England, will neither hurt nor profit the
Independents, where the power of tollerating or not
tollerating lies in the hands and power of the Inde-
pende?its.
Exam: o/'Chap. 68. replying to Chap. 71.
Peace. T T Ere M^ Cotton urgeth two miftakes : Firft
in. in the quoting of 'Jerome: fecondly, in
naming Tertullian for 'Jerome.
Truth. PofTible it is, they are neither the miftakes
of the Prifoner, nor Difcuffer, but either the Scribe
or Printers may fhare with them ; or if they were
The bloody Tenent yet more bloody. 379
their owne niijiakes (although the Prijoner wrote in
clofe prifon in Newgate, and the Difcufler in multi-
tude of DiJlraSlmis, yet) they are juftly to be blamed
for their \&2l{\. Jlee pines in the handling of the ftiatters
of the moji High.
Peace. But, Jeromes words (faith M'' Cotton) imply
more then a fpirituall cutting off; Arius was but a
fparke, but becaufe he was not fpeedily fuppreft, his
Flame depopulated all the World, which [224] cannot
be meant (fayth he) of cutting off by Excommunica-
tion, which proceeded againft him once and twice.
Truth. I cannot be eafily induced to believe that
Jerotne intended to complaine oi Conjiantine, who was
not fparing at the iirft to put forth his temporall
Arme and power againft Arius : But this is certaine,
his words are thefe, \HereJie muft be cut off with the
Sword of the Spirit : and the Scriptures quoted by
him (i Cor. 5. Gal. 5.) as M"" Cotton yeeldeth] prove
onely a fpirituall cutting off: So that it feemes not
rationall for yerotne to run from the Spirituall Sword,
about which he is now converfant, to the carnall and
temporall Sword, of which thofe Scriptures (as M""
Cotton acknowledgeth) difcourfe not.
Peace. But let no man fay (fayth M'' Cotton) that
this " grant of his [That Herejie muft be cut off by
"the Sword of the Spirit^ doth imply an abfolute
" fufficiencie in the Sword of the Spirit, to cut it downe
"according to 2 Cor. 10. 4, 5. For thon^ fpirituall
" Weapons be abfolutely fu^cient to the End for which
" God hath appointed them, as hath been opened
"above, to wit, for the conviStion, and (if he belong
"to God) for the converfon of the offendour, for the
380 'The bloody Teneiit yet more bloody.
" mortijying oi his Jlejlj, and for the Javi/ig of his Soule,
"and for the cleanjmg of the Church from the Fel-
''lowpip of that Guilt: Yet if an Heretick will ftill
continue obftinate, and periifl in feducing, creepe into
*Mr Cot- Houfes, leade captive filKe Soules, and dejlroy the Faith
Mr Ed- of fome, it may be of many, fuch * Gangrenes would
wards be cut off by another Sword, which in the hand of
Gangrenes the Magijlrate is not borne in vaine.
differd.^ Truth. This anfwer ot M"" Cotton lookes too too
Hke that DiJlijiBion of the bloudie Bijhop againft the
poore Martyr or Witnes of Jejus (which M'' Fox
Blaffhe- mentioneth) The Scripture is fufficient for Salvation,
The "hoh ^^^ "°'- ^°^ InJlruBion : There is need of Tradition,
Scripture. &c/ The Sword of the Spirit (fayth M"" Cotton) is
abfolutely fufficient, for thefe foure, to wit, the Con-
viBion, MortiJicatio?i, and Salvation of the ojfetidour,
the Heretick, yea, and for a fifth, for Expiation, and
cleanjing of the Church from the Fellowjlnp of that
Guilt, but there is a fixth, to wit, InfeSlion, and there
the Sword of the Spirit is too weake, and the Sword
of the Magijlrate muft helpe.
Peace. What found and modeft Reafon can be
(almoft) [225] pretended, why the holy Ordinances,
Appointtnents and provijions of the Lord Jefus (who
I Thomas Edwards, Trinity College, Confcience under the Long Parliament,"
Cambridge (1605), was firrt a clergyman as " ihallow Edwards." He retired to
of the Church of England. He became Holland I'oon after publifhing this work,
a Prefbyterian in 1642. His Gangrana where he died. Wood, Fajii Oxonien-
was publiflied in three parts in 1645. It fes, ii. 41 3.
was extremely bitter againft all toleration. ^ This is among the queflions put to
Some account of it is given by Neal, Hift. John Lambert in his examination before
of Puritans, u. 2,7, Z^- Milton ftings him Archbilhop Warham in 1538. Fox, Aiis
in his Sonnet "On the new Forcers of and Monuments, ii. 331.
The bloody Tenent yet more bloody. 381
is the Wijdome of the Father, whofe is all power in
Heaven and in Earth, and whole Heart is all on Fire
with Z/CU^ to his people) fhould be fo weake in fup-
prefling the Etiefnies of his Kingdome, that, all the
Coimjell, Order, and Power he hath left in his Ab-
fedce, are not able to refift the InfeBmi of falfe Doc-
trine, without the helpe of the Powers of the World
his profelfed Enemie, unto whom who fo is a Friend
(fayth John) VJames iv : 4.] he cannot but be an En-
emie unto God. Oh what Ihould be the tnyjierie that
the two-edged Sword of Gods mighty Spirit, is fuffi-
cient for CotiviBion, for Cofiverjiofi, Mortification,
Expiation, Salvatio7i, but yet not powerfull enough
again ft InfeBion? Myjieries
Truth. There is written evidently, on the Fore- drills
head oi thh plea, as on the forehead of the great Whore
(Revel. 17.) [5.] Myfierie. The /Egyptiaji Ojiions (as
I may fo fpeake) are full of Spirituall hifoldings, or
Myfieries: One or two I fliall briefly unfold or
peele. The true
Fir ft, the Clergie [facrilegioiifiy fo called) in all 9'^?^/^"
Ages lince the Apofiafie, have (like fome proud a.nd /j,-^ p^ver-
daintie Servants) difdain'd to ferve a poore defpifed ">•
Chrifi, a Carpenter, one that came at laft to the Gal-
lowes, &c. And therefore have they ever framed to
Themfelves rich and Lordly, pompous and Priticely,
tetnporall 2Lnd Worldly Chrijis, inftead of the true Lord
"Jejus Chrifi, the fipirituall King of his Saints and
people. And however it fuits well the common End
to retaine the Name of Chrifi (as the Lord Jefus
prophefied many falfe Chrifis fhould arife, and many
fhould come in his Name, &c.) yet moft fure it will
382 the bloody Tenent yet more bloody.
be found, that a tern porall Crou-7ie and Digtiitie, Suord
and Author it ie, Wealth and Profperitie, is the White
that nioft of thofe called Scholars, Minijlcrs, BifJjops,
aime and levell at:' How many thoufand of them
will readily fubfcribe to the pleas of the French Bijh-
ops againrt the Lord Peter, difputing before Philip
the French King for temporall yuriJdiBion, and Peters
Abafeef- two Sivords in the hands o( Chrijls Minijlers.''
'sp7rituaU Peace. M'' Cotton is not far off, for howfoever He
SworJ. and fome will fay with him, one Sivord is enough
for a Presbyter or Elder, enough for ConviBion, Con-
verjion. Mortification, Expiation, and Salvation, yet
one Sword is not enough againfl: Life&ion, and there-
fore it is needfull (though we are not of the opinion
226] of thofe French Prelates and others, that chal-
lenged to themfelves the Sivord of temporall jiiri [dic-
tion into their owne hands, yet) it is needfull that it
be at our call in the hands of our Executioners the
Earthly CivHl Magifirates.
^'^'.''^^ Truth. It is impolTible that temporal and worldly
ly fup- Chrifis ihould walke with the legs o( -x fpirituall fup-
ports. portment, but as (in refped: of outward Government)
they fpring from the Earth and the Jforld, it is im-
poliihle I fay but their Feeding and Aliment, Defence
and ProteBion (hould be of the nature of the Root
and Eliment from whence they arife.
Peace, It is objedied, was the Church of the yewes
' The centre of the target in archery part of the King, diftinguifhing between
was painted white. Shakefpeare, Taming the temporal and ecclefiallical jurifdic-
of the Shrew, v. 5. tions. The prelates made a long reply,
'A Parliament was called bv Philip the which is to be found in Fox, Aiis and
Fair at Paris, Dec. I ;, 1309. Peter de Monuments, I : 402-414.
Cugneriis opened the dilcuflion on the
The bloody Tenent yet more bloody. 383
tetnporall that was affifled and protefted with a tef?i-
porall Sivord?
Truth. The Spirit of God tels us {Heb. 8. & 10.)
of a worldly SanBuary, of a weake and oA/ vaniJJntig
Covenant, to wit, a Nationall Covenatit, and Ordinances
of a Jeivijh Church.
Peace. It is againe faid how can the DifcufTer
extoll the Sivord of the Spirit only, and acknowledge
no Churches.
Truth. Although the DifculTer cannot to his Souls The ftate
fatisfaBion conclude any of the various and feverall °ianirv'^' '
forts of Churches extant to be thofe pure golden Cati- during the
dlejiicks framed after the firft patterne, Rev. i. [12. ^^'8."^°^
20.] Yet doth he acknowledge golden Candlejlicks
of Chriji yefus extant ; thofe golden Olive trees and
candlejlicks, his Martyrs or Witnejfes, ftanding be-
fore the Lord, and teftifying his holy Truth during
all the Reign of the Beaji, Rev. 11. [4.] Hence,
although we have not fatisfaBion that Luther or
Calvin, or other precious Witnejfes of ChriJI Jefus,
creeled Churches or Mijiijleries, after the lirft pat-
terne (as they conceived they did) yet doth he affirm
them to have been Prophets and ivitfiejfes againll:
the Beajl, and furnilhed fufficiently with jpirituall
Fire in their fnouthes, mightily able to confume
or humble their Eenemies, as Eliah did with
the Captains fent out againft him. [2 Kings i :
10.]"
■ He fays in The Hireling Minijlry, p. ting miniftry of the Apoflles or MefTen-
4, that he "cannot yet in the holy pre- gers to the Nations, or the Feeding and
fence of God bring in the relult of a fat- Nourifhing Miniftry of Paftors and
isfying difcovery, that either the beget- Teachers, according to the firft Inftitu-
384 T^he bloody Tenent yet more bloody.
Peace. I will objedl no more, pleafe you {Deaf-
Truth) to pafTe on to the 2nd. viz. the Mitiijlry of
the Spirits pretended ijifiifficieyicy againfi: InfeBioti :
why fliould not the fpiritual power of the Lord 'J ejus
be powerful enough againft creepers into Hoiifes,
againft fuch as lead captive filly fouls, againft fuch as
dejiroy the faith of fome, &c. as well as in the firft
Churches and AJJefiiblies, profefling his holy natne and
worfiip ?
Truth. Search his Will and Tejlanient, and we find
no other [227] but fpiritual means prefcribed and
bequeathed by the Lord Jefus, to Paul to Peter, or
any of the holy Apojlles or Mejfe?igers.
Peace. I muft needs acknowledge that the poor
Conftan- fervants of Chrijl, for fome hundereth of years after
a'gr^eateT^*^^^ departure of the Lord enjoyed no other power,
tryal and no Other Sivord nor Shield but Jpirituall, until it
danger to pjeafed the Lord to try his children with Liberty and
Chnltians ^ ^ n • i r rr- n ^ i r 11
then 300 eajt^ under Lonjtantme (a f oarer Iryall trien befell
years per- them in 300 years perfecution) under which tefnpo-
ecu ions. ^^^ proteSlioTi, munificence and bounty of Confiantifie,
together with his temporall Sivord, drawne out againft
Yvev Jpirituall enemies, the Church of Chrijl foon lur-
feited of the too much ho?iey of worldly eafe, author-
ity, profit, pleaj'ure, &c.
Truth. Deare Peace, the fecond fnijlery is this. In
all ages, the world hath been o'refpread with the
tion of the Lord Jefus, are yet reftored the converfion of thoufands ?) I anfwer,
and extant. It may then be faid, what The Miniilry of Prophets or Witnefles,
is that Miniftry that hath been extant Handing with Chriil Jefus, againft his
fince Luther and Calvin's time (efpecial- great corrivall and competitour Anti-
ly what is that Miniftry that hath been chrift. Revel. 10. 11."
Inftrumental in the hand of the Lord, to
The bloody Tenent yet tiiore bloody. 385
dehi/ions and abominations of falfe worJJjip, invented
by Sathan and his Injlriunents in oppofition to the Nathans
pure ivorjlnp oi the God oi Heaven : Againft thefeQ"°^^J"
the Lord yef lis hath not been wanting to ftir up hising the
witriejfes, fervants and fouldiers, fighting for their ^f"^!^ °*^
Lord and Majler Ipiritually, &c. ity.
Thefe witnejfes, when Sathan hath not been able
to vanquifh and overcome them by difputing, writing,
&c. (but hath ever loft that way) he hath been forced
to run to the fleflily Artnories of temporall weapons
and punijhments, and to fetch in the powers of the
world ; So hoping to dafli out the Candle of Truth
and break the candlejiicks thereof the wit?ieJJ'es of
Chriji °Jefus : This Sathan hath ever pradliced one
of thefe two wayes, fometimes by (pretended) legall
tryals and executions of Jujiice, fometimes by moft
horrid and dreadfull murthers and majfacres
Peace. Thus hath Chriji Jefus indeed been van-
quifhed, and driven out of this world by the powers
of Ccefars, Kings and other earthly Governours and
Rulers.
Truth. 'Tis a frefh and bleeding Hijiory of that
famous difputation between the Cardinal znd Prelates T^^
of France and Beza with his protejlant ajjijlants under jj^j^^g
Charles the (f^- And not long after that of that moft mud doe
barbarous and horrible murther and tnajfacre of about ^'^^' ^'j^'''
30000 Innocents, to finifh and compleat that I'i^ory^^^^^^,
which the pretended Difputation and fpirituall armetion could
could never effedt; "°^ '^'^-
' The Colloquy or Conference of Poifly Catholic and Proteftant parties were in-
was held in 1561, at the beginning of the vited. Theodore Beza appeared at the
reign of Charles IX. The chiefs of the requeft of Calvin, and as his reprefenta-
49
386 The bloody Tenent yet })iore bloody.
228] Peace. Yea in the bloody Marian dayes, there
Pretended niuft be Co7ivocations cald at Londo?!, and downe muft
Q^^MarUs thelc famous ivitJieJfes oi'Jefus, Cranmer, Ridley, Lati-
days, end-wtT to difpute at Oxford\^:^ but faithful Philpot for
ing in fiery j^-g £j.gg difputing in the Convocation at London, and
Cra?wier, Latimer and Ridley for not yeelding away
the truth at Oxford, they muft all feel the rage of
th.tjiery fur?iace, who bow not downe to the. golden
Imaged
And (without offence oi civill Authority, or difre-
fpedl againft any mans perfon be it fpoken) in the
late great difputes between the Presbyteria?is and
Independents at VVeJhninJler ; what a Tejnpeji raifed,
what Earthquakes and Thunders cal'd for, from Earth
The late and Heaven, ihat the fecond y^'orrf' of the magijirate
Synodicall /j^gj-ein the Presbiteriaus Servant and Executioner")
diiputes. \ n-oi i-i-ni ri
might errect that which all the power or the pre-
tended fword oi Gods Spirit was never able to reach to/
Pea. To proceed, M Co/, is greatly offended at
tive. The firft public conference was ' Cranmer, Ridley and Latimer, were
held September 9, and the laft Oftober fent to a difputation at Oxford, April
9. The difputation was carried on 10, 1554. John Philpot, of New Col-
chiefly between Cardinal de Tournon lege, Oxford, was Archdeacon of Win-
and Beza. Its refult was not altogether chefter. Odlober 18, 1553, a Difputation
adverfe to the Proteftants. In January, was held at Convocation-Houfe, in Lon-
1562, anedift of toleration was iflued, don, in which Philpot took part. He
which gave them a proteftion before was called to account by Gardiner, and
denied. The Maflacre of St. Bartholo- was burned at Smithfield, December 18,
mew's Day begun Augufl 23d, 1572. 1555. He was of Williams's opinion in
" Le calcul le plus modere, celui fait par regard to " the baptizing of infants."
de Thou, eleve le nombre des vidlims a Fox, jlSls and Monuments, iii. 36-74,
pres de trente mille." H. Martin, Hif- 16-24, 459-512.
toire de France, xi. 278. Thuani Hijl., - The Prelbyterian party in the Weft-
iii. 145. For an account of the Colloquy minfter Affembly, which was in an over-
of Poifly, fee Martin, HiJIoir, i^c, xi. whelming majority, was againft tolera-
74-79. Thuani HiJ}.,\\. 11 7-1 27. tion, and called upon the magiftrate to
The bloody Tenent yet more bloody. 387
this word : to wit [the Eye of the Ajifwerer could
never be fo obfcured, as to run to the Smiths-Jhop
for -a. /word oi Iron, and Jieel to help the Sword, of
the Spirit ; if the Siin of Ryghteoujhes had pleafed
to fliew him that a Nationall Church, Gfc] And his A bloody
anger breaths forth, firft againft all Hereticks thus : unchTu"-
If there hejiones of thejlreets, the Magijlrate need dan
not run for a Sword from the Smiths Jhop, nor an 'P^^"^^-
Halter from the Ropiers to puniih an Heretick.
Truth. It is true, the warehoufe oi perfecutioti is fo
abundantly filled with all forts of bloody hijlriwients,
befides Swords and Ropes, that the Primitive and
Latter times have told us how many feverall forts of
Jorrows, pains and tortnents the fervants of the living
God, have felt by feverall Injiriiments of Blood and
Death, befides Ropes and Swords, &c. and all to pun-
ifli (as Majier Cotton fayth) the Heretick, the Here-
tick, Blafphemer, Seducer &c.
Peace. What is this Anger but Fury, Ira furor
brevisejl? And what weapons can be wanting to
Fury, not the Jlones in the Jlreets (faith Mafi:er Cot-
ton) Furor armor minijlrat, for the tnagijlrate needs
not (faith he) fi:ay fo long as to run to a Stniths-fiop
for 2. f word, or to the Ropiers for a halter, &c.
draw his fword againft what were called fiance of the Aft, with a lift of the here-
"feftaries." At a later period the Pref- fies, and fays it was "one of the moft
byterians having a temporary majority in fhocking laws I have met with in rellraint
Parliament, fhowed their intolerant tern- of religious liberty, and (hows that the
per in paiTmg an " Ordinance againft governing Preftjyterians would have made
Blafphemy and Herefy," which went fo a terrible ufe of their power, had they
far as to inflift the penalty of death on been fupported by the fword of the civil
thofe who would not abjure certain pro- magiftrate." Hiji. of Puritans, ii. 79
fcribed errors of opinion. This aft was Crofby, HiJl. of Baptijis, i. 199.
paffed May 2, 1648. Neal gives the fub-
388
The bloody Tenent yet ?nore bloody.
The rafti
fury and
madnefle
of perfe-
cutors
even
againrt
them-
felves.
Pleafant-
nefle of
wit fanfti-
fied, glori
fies the
giver.
Peace. O the t7iyjieries of iniquitie and cozenage of
fin, that a Latnbe of Chrijl fhould thus roar out like
a LyoTi, and (as the fpeech may be conftrued by fome)
fo far as in him lies to provoke [229] the chill powers,
yea the people in the ftreets to furious outrage, and
not fo much as to attend proceedings in pretended
legal Trials and executions, but in the madnelfe of
Barbarous murthers and majjacres, and that even
upon himfelfe and the Independants in their meet-
ings, &c.
Peace. But 2dly. he finds fault with the Difcuflers
wit, for bringing fuch light conceits into grave dif-
courfes and difputes about the holy things of God.
'Truth. If there be anything favouring of wit in
the Difcuifors fpeech, let all men judge whether
there be not a double, yea a treble portion in this of
Mafi:er Cottons ; I acknowledge, Non eji fnajor confu-
Jio quam ferij & yoci. The Difcuffer dares not will-
ingly to prophane the holy name of the mojl high
with lightnes, no not with thofe fine turnings of wit
which the word forbids, [s'JzpanO.ia, Ephef. 5. [4.]
which becomes not Chrijts fchollars, but rather the
.giviyig oi thanks : And yet there is an holy wit and
pleafantnes in Samfons Piddle, in Gothams and 'Jefus
his Parables, yea, and in Eliah his fharpe and cutting
language, which cut as deep to their deluding con-
fciences, as the Knives and Lances of their Idolatrous
backs and bodies ; Yet none of thefe were (as Maft.
Cotton infinuates againfi: the Difcufler) for naming of
Smiths-Jljop) playings with, feathers, &c.
Peace. But what thinke you of his confidence,
touching his New-England Diana, to wit, that the
The bloody Tenent yet more bloody. 389
Difcuffer will never be able to make it good : that
the Church in New-England is implicitly, a Natmi-
all and State Church ?
Truth. His own words feem to prove it, for if it
be a Church and not Churches of A^. England, as elfe- The pre-
where he fpeaks (and as the Scripture ordinarily p^^^tf^^lj^
fpeaks, the Churches oi Judea, Galatia, &c.) it can- Churches
not be no other but a Nationall, as the E?is:liPj- ?^J^'//
o */ indeed but
Church, Scotch-Church, French-Church, &c. But pof- a Nationall
fibly it being a miflake, I anfwer, A Natio7i in the Church.
common and large extent, I dare not call New-
England, but thus, the feverall Platitatiojis or Colonies
of one Religion, or way of worjhip make up one Col-
onic or Province of Eftglijl:>-me?i in this part or tradt
oi At?ierica. I cannot thererefore call the Church
of New-England (properly) a Nationall Church, but
a Provincial Church, a State Church; cafl into the
mould of a Nationall Church, diftin6t into fo many
Parijljes, I fay not exprefly and explicitly, but im-
plicitly and fecretly, [230J which the fan ot right-
eoufnejfe will at laft reveal, as clearly and brightly
in the eyes of all men, as the fun that fliines at
Noonday.
At prefent, I affirm (what ever are the pretences,
pleas and coveritigs to the contrary) that that Church
ejiate, that religion and worJJjip w'^h Jg commanded or
permitted X.Q) bebutoneina country, nation or province
(as was the 'Jews religion in that typical land of Ca-
nan) that Church is not in the nature of the particular
Churches of Chriji, but in the nature of a Nationall
or Jl ate Church : the nature of a particular Church of ^o per-
Chrijl, is to be one, 2 or 3 (more or lelfe) in Townesrra<!aoxi of
2 go The bloody Tejient yet more bloody.
any Relig- or Cities (as in all the inftances of the New-Tejiament,
worfliip ^^^ ^^^ nature of the State Church is when the whole
but one in State is turn'd into a State Church in fo many Par-
^- ^; iP:>es or Divi lions of worflnppers : and it is made odi-
thcrciorc ■j i x
are the ous & intolerable for any part of this City,Jiate, &ce.
Churches, not to attend the common worjljip of the City, fandtilie
tionall ^ '^^ holy times, and contribute to the holy Officers, and
Church in to walke in another way, which is the generall ftate
the mould and pradlife oi New-England.
^P_ ' 2. That is a nationall -^nAjlate Church where the
Whtxtt\\tCivill power is conftitued the i7f«^ thereof, to fee
Supream j^ ^.j^g co7iforming Or reformi?ig of the Church, the
in a /rz^/^ or fa If e hood of the Churches, Miriifries or ;/;/«-
Church is if rations, ordinayices, DoBritie, &c.
Body can- -'^'^ ^^^ particular Churches of Chrifl fefus, wee
not but be finde not a tittle of the power of the civill magifrate
h'^V'^^ , or civill fword m fpirituall cafes. It is impolTible but
all make a Nationall and Civill head muft be head oi a Nation-
up but one ^// or .S/rt/f Church, which (upon the point is but a
National (^'^'^^^l or temporall Church (like the Zif^^ thereof) and
mixt not a heavenly znA fpirituall : I fay, a C/W/ or tempo-
vu^^'^u^' ^'^^^ Church, fubjecft to the changes of a changeable
Jewiih Court or Countrey, and the interpretings and expound-
Nationall />;g-j- of Scripture, to what the Court or Countrey is
The'^pu? fubjedl to approve or difprove of.
ing a 3. It is a Nationall or .S/rt/^ Church, where the
Countrey oppofite or gain-fayer, the pretended Heretick, Blaf
ticks' de- phemer. Seducer, &c. is fome way or other punilhed,
dares that put forth of the State or Countrey it felfe by death or
ountrey l,aniflmient : whereas particular Churches put forth no
IS explicit- J r . . , ^ . K . ,
ly or im- lurther then irom their particular Jocieties, and the
^icitly a Hereticks, &c. may ftill live in the Countrey or Coun-
Church. treys unmolefted by them.
The bloody Tenent yet more bloody. 391
4. That Church cannot be otherwife than a A^^-
tionall or [231] State Church, where the maintenance ^ ^""^
of the Worjhip, Priejls and Officers, is a State main- am7pro'v-
tetia?ice, provided by the care and power of the State, eth a State
who (upon the point) payes their Minijlers or Ser- ^'^"''c^-
vants their wages; whereas the mamtenance of the
Worflnp and Officers of a particular Church, we finde
by Chrijis Tejiament to be cared for fufficiently by
Chrijis power, and meanes in his Church.
5. That Church is a National I or State Church, Synods af-
whofe whole Allemblies, in Synods, Councells, Pro- ^^J'J.jf ^y
vinciall, Nationall, &c. If M'' Cotton can difprove Pozver,
the truth and fubftance of thefe and other particu-P^"^'^ '^^
lars alledged, fo farre as concernes the. generall 2indi^f-iiJfJ^g
Body oi the Countrey combined (whatfoever \\XX\&:Nature
variation fome particular Townes may make) the^"'V'^/
T-N-r-r n ^ 11 i-t-^ 1 -i-a/t "t'ad that
Dilculler mult acknowledge his hrrour, but ir M."^ a as and
Cotton cannot doe it, as I believe he cannot (what '^"^^^ *^^'^-
ever flourifh a wit may pretend) the God of mercy
pardon what by M"" Cotton is done in Ignorance, and
awaken him and others, who caufe his people to goe
aftray; according to that of the Prophet; Their
Shepheards caufe this people to goe aftray. [Jer.50:6.]
Peace. O that all Gods Jljeepe in New Engla7id, and
fuch as judge themfelves their Shepheards, may truely
judge themfelves at the tribunall of their owne Con-
fcience in the prefence of the Lord, in the upright
Exatnination oi thtie. particulars : But to leave New
Englarid, and to returne to the Z^and of Ifrael : I
"fliould thinke (fayth M'' Cotton) not onely mine
"eye obfcured, but the fight of it utterly put out, if
"I iliould conceive (as the DifculTer doth) that the
392 The bloody Tenent yet inore bloody.
" Nationall Church State of the yewes did neceflarily
"call forfuch weapons to punifh Heretiques more then
" the Congregationall State oi particular Churches doth
"call for the fame now in the dayes of the New
" Tejlament.
Truth. It is zjlrange Speech to proceede from fo
knowing a Man, but let us ponder his Reafons in the
feare of God.
Peace. Was not (fayth M"" Cotton) the Nationall
Church of the yewes compleatly furnifhed with
Spirituall Armour to defend it felfe, and oppofe Men
and Devills, as well as particular Churches of the
New Tejlament? Had they not power to convince
falfe Prophets, as Elijah did the Prophets oi Baal?
had they not power to feparate Evill Doers from the
Fellowjljip of [232] their Congregations? And he
addeth, an uncleane Perfon, although he might not
Enter into the Tefnple, with the reft of the Ifraelites
to worfloip the Lord, yet he was permitted to live in
the Common-weale of Ifrael, Men uficircumcifed both
in Heart and Flejlj.
Touching He addeth further, that the Nationall Church of
'ence be-'^' If^^^l was powerfully able by the Sword oi the Spirit
tzueen the to defend it felfe, and to offend Men and Devills, for
Church of ^yhich he quoteth, Zach. 4. 6. And he asketh, doth
and the not the Difcufler himfelfe obferve that time was, in
Chrijiian the Natiouall Church of the Land of Canaan, when
there was neither Carnall Sword nor Speare to be
found, I Sam. 13. [19.]? And was not then the
Nationall Church powerfully able by the Spirit of
God to defend it felfe, and to offend Men and Devills
as well as particular Churches now ?
Churches.
T^he bloody Tenent yet more bloody. 393
Truth. I anfwer : Firft, As much as the flmdow
of a Man falls fliort of a Mayi himfelfe, fo did all
their Ordinances (which were hnt Jhadotves oi fpirit-
uall things to come) fall fliort of that bright enjoy-
ment of Chrijl yefiis, zndjpirituall ■slxxA heavenly tlmigs
in him, now brought to Light by Chrijl Jefus in
the Go/pel or New Tejlament.
2. M"" Cotton will never demonftrate that the put-
ting forth, or Excommunicating of a perfon from
the Church of God amongft them, was other then
cutting off from the Land by Death, and the Civill
Sword, the fame being fpiritually executed now in
the Ifrael oi God, i Cor. 5. Gal. 5. 12.
Thirdly, Although the Strajiger uncircumcifed "^^^ ^'b
might live amongft them, yet none of the Native q"^^^^ ^
Ifraelites might fo live, nor yet might the Stra7iger'^onti\ic\\.
prophane the holinejje of the Lord by labour on the
Sabbath, which M"" Cotton will never prove ought ^f '^^^jf
now to be kept by all Countries of the world, andtian.
that under fuch Penalties, as was in the Land of
Canaan, the holy Land : Nor that they hzAfpirituall
power fufficient to punifli the willfull breach of any
Morall or Ceremo7iiall dutie, without the helpe of
the Car?iall Sword, the contrary to which is plaine
in the New Tejiatneiit, i Cor. 5. 2 Cor. 10.
Fourthly, For the Scripture, Zach. 4. 6. Not by
might nor Power, &c. The Prophet doth not here
oppofe the Spirit to tnight or power, fo as to deny
the ufe of Carnall weapons, might or power, which
God had vouchfafed to them againft all Enemies
2-2^1 within and without, but flieweth it to be the'^^^^"P
-^ ^ J ons 01 tnc
work of Gods own Jinger or Spirit in the ufe of car- jewes and
50
394 ^^^ bloody Tenent yet ttiore bloody.
Chrijiians fjall tneams which they ufed for the raifing of the
compare . ^^^^^/^// temple and Civill defetice of Themfelves
againft all Oppofers, Hinderers, &c. Whereas 2 Cor.
I o. [4.] the Apojile flatly oppofeth Spirituall Weapons
againft Car?iall, and M'' Cotto?i will never prove that
the Cori7ithians or any of the Saiiits of Chrijl, did
enjoy other Weapons, in that Jirji or the Ages next
after, but onely the Spirituall Weapons and Artillery
which the Apojile mentioneth.
Laftly, To that of i Safn. 13. [19.] I anfwer, That
NoSpeare^^^^ there was no Speare nor Sword in Ifraell, the
noT Sword Ifraelites were not powerfully able to defend Them-
in ijrae/. fgiygs againft their Enemies, except that God was
pleal'ed extraordinarily to ftirre up meanes of their
prefervation, as wee fee in the cafe of Jonathan and
his Armour-bearer againft the Philijlims. In like
manner I believe that where the ordinary power of
Gods hand in his holy Ordinayices is withdrawen, it
is his extraordinarie and immediate power that pre-
ferveth and fupporteth his people againft Meti and
Devills ; as in particular, during the reigne of Anti-
chriji in ftirring up and fupporting the two Wit-
nejjes.
Exam: o/'Chap. 69. replying to Chap. 72.
Touching the Teftimony of Brentius.
Peace.TT is untrue, fayth M'' Cotton, that we rejlraine
J. Men from Worjhip according to Confcience,
or conjiraine them to WorJJjip againft Confcience, or
that fuch is my Tenent or praBice.
The bloody Tenent yet more bloody. 395
Truth. Notwithftanding M'' Cottons cloake, to wit,
that they will not meddle with the Heretick before
he hath finned againft his owne Confcience, and fo
perfecute him onely for finning againfl: his ow7ie
Confcience, yet I earnefi:ly befeech every Reader
ferioufly to ponder the whole Jlreame and feries of
M'" Cottons Difcourfe, Propojitions, Affirmations, &c.
through the whole booke, and he ihall then be able
to judge whether it be untrue that his DoBrine tends
not to conjiraine, nor rejiraiiie Confcience.
234] 2. For the matter of fa6t, how can he with
any Humilitie before the faming eyes of the moft
High, cry out, no fuch praSlice, when
Firft, Their Lawes cry out a Comtnand under Pen- f^'^'f"^'
altie for all to come to Church, though not to be ^^ ^e ac-
Members, which in truth (as hath been opened) is counted
but a colour and vifard, deceiving himfelfe and others: P^"^"^""
And a cruell Law is yet extant againfl: Chrif fefus,
muffled up under the hood or vaile of a Law againfl
ATiabaptifirie, &c.'
Secondly, Their praBice cryes, their Imprifonments,
Fillings, Whippings, Bahijliinents cry in the Eares of
■ "It is therefore ordered and decreed Col. Records, iii. 78.
that vvherefoever the miniftry of the word " It is ordered and agreed that if any
is eftablifhed according to the order of perfon or perfons within the jurifdiftion
the Gofpell through out this Jurifdiftion, (hall either openly condemne or oppofe
every perfon fliall duely refort and at- the baptizing of infants, or go about fe-
tend thereunto refpeftively upon the cretly to induce others from the appro-
Lords dayes &c ; and if any perfon with- bation or the ufe thereof, or (hall appear
in this juril'didlion fhall without juft and to the Court wilfully and obftinately to
ncceffary caufe withdraw himfelf from continue therein after due time and means
hearing the publick miniftry of the word, of conviftion, every fuch perfon or per-
after due meanes of conviftion ufed, he fons fliall be fentenced to banifliment."
fliall forfeit for his abfence from every Mafs. Col. Records, ii. 85.
fuch publick meeting 5 fliillings." Mafs.
396 'The bloody Tenent yet ??wre bloody.
the Lord of Hojis, and the louder becaufe of fuch
unchrijlian jigleave, cloakes, &c.
Peace. Let it be granted (fayth M'' Cotton) that
we did both, yet this did not make Laives to binde
Confcience, but the outward man onely ! Nor would
we (fayth he) think it fit to binde the outward man
again ft Confcience.
Truth. I cannot difcerne the Coherence of thefe
three Affirmations : i . We rejlraine no man from
Worjliip according to Confcience. 2. We make Laives
but to binde the outward mdin onely. And yet againe
(3) we thinke not meete to binde the. outward rrvzn
again ft Confcience. M'' Cotton lived once under a
Lawes con P(^p/jjj Law, to wearc d^fooles Coat or Surplice on his
Gods Wor back, and to make Conjuring Crojfe with his Fingers,
ftiip. why fliould he fay, that this Law went beyond his
back and \\i?,f?igers, and came even to his Confcience'?
If thel'e pettie bo7ids did binde his Confcience, as well
as his back and \\\% fingers ; Oh let not M'' Cotton fo
farre put off the Bowells of CotJipaJJion toward Chrifi
"Jefus and his Followers, yea toward all men, as to
Danger- binde their backs, and their Necks, their Knees and
Hands backward znA forward, to or from Worfiip,
and yet fay he binds but the outward man, &c.
Yea and oh let not fuch uprightnes, candor, and
Integritie, as M'' Cotton hath been noted for, be
blemiflied with fuch an Evafion as this, to wit, when
it comes to felfe, that Confcietice his owne or his
Friends be offred to be bound, &c. then he fhall flie
to his third Evafion, faying. We think it not meete
to binde the outward man againft Confcience, that is,
againft our Cotifciences, &c. What ever becomes
(finck or fwim) of other Mens.
ousdiftinc-
tions,
'The bloody Tenent yet more bloody. 397
235] Peace. In the next PafTage, Gort' needs not (fayth
M'' Cotto7i) the helpe of the Magijlrate more in the
Seco7id, then in the firft Table.
Truth. God needeth not abfoliitely for the matters Touching
of the Second Table, though refpeSlively, becaufe he^oth'Ta"
hath appointed Ordina?ices, unto which he hath gra- bles.
cioufly referd himfelfe. But for the Jirji Table, he
hath no neede at all, oi carriall weapons, no not re-
fpeBively, becaufe he hath appointed Ordinances to
thoufand-fold more. pote}it,fuitable znAfiifficietit.
Peace. Whereas it was urged, that if Magijlrates
mull: ufe their 7nateriall Sword in keeping of both
Tables, they muft be able to judge of both : M»" Cot- Of Mag-
ton replies, that it is enough, that they be able tol*^"*^"
judge in Principles and FouJidatiojis, and of the Arro- in Spirit-
gancie of a tumultuous Spirit ; for fuch want not "^'s, &c.
'Judgemerit to cenfure Apojlajie or Herejie, Idolatrie, &c.
Truth. It is not like that a Carpenter who hath
skill fufficient to judge the Principles and Founda-
tiojis of a houfe or Builditig, fliould be unable to judge
about the Beames, Pojls, Sec.
2. With what great darknes, have the beft of
Gods children themfelves been covered thefe many
hundreth yeares, touching the very Fundamentalls of
Gods Worjljip !
Peace. Whereas it was faid further, that either Of Quali-
they are not fitly qualified Magijlrates and Conwion- ^3"°"^ °*^
weales, that want this abilitie to judge, &c. Or elfetrates.
they muft judge according to their Confcience ! M""
Cott07i replyes ; Many Salifications are required in
Husbands, Wives, Children, Servants, Mifiijlers,
Churches, the want whereof may make thtva Jijtfull,
but not unlawfull.
398 The bloody Tenent yet more bloody.
Truth. I anfwer ; fome Relations are Paffive, as
that of children, who may be true and lawfull child-
ren, ahhough they know not that they are children.
But, fuch Relations as are aSlive in their choice and
confent, as of Husband, Wife, Magijirate, &c. thefe
cannot be lawfull, unles they be fitted and qualified
to performe the maifie and effentiall duties of Hus-
bands, Wives, Servants, Magifirates. That Husband,
Wife, Servafit cannot be lawfull, that are engaged
to other Husbands, Wives, Mafiers : Nor can that
Magifirate be lawfull, who is a mad-inan or Ideot,
not able to difcerne between Right z.n^ Wrong: and
truely (were Magifirates bound, as to the chief e part
of their Dutie and Ofiice) to eftablifli the true Re-
ligion, &c. he were no more then [236] a mad-man
(as to the firft Table) that were not fpiritually in-
dued with ability of difcerning the true Church,
Minifiry, Worfhip, &c.
Peace. Now whereas it was further urged that
^f '^^g'^" then the Common- we ale, the Civil, Naturall ftate,
ities. hath more Light concerning the Church of Chrifi
then the Church it felf, &c. Mafter Cotton replies,
it followes not, becaufe that is a weak Church that
knowes no more light then that of the Principles ;
and befide; what light the Common-wealth hath it
may have received from the Church.
Truth. I anfwer, If Kings and ^leens, &c. be
nurcing Fathers and Mothers (in a fpirituall refpedl)
over the Church, as is ufually alleadged; can it be
expedled but that the Nurfe, Father or Phyfician
fliould know more of the Childs fiate then the Child
or Patient himfelfe, who oftentimes knows not his
The bloody Tenent yet more bloody. 399
fickneire, nor that he is fick, (as oft may be the cafe
of a Church of Chriji) It is impoffible, but they muft
have more light then the Child, yea and much more
impoffible that they fhould receive their Light and
direftion from the Child, &c.
Peace. We fee, faith Mafter Cotton, that Magif-
trates fometimes have more Light in flatters of Re-
ligion then the Church it felf, as David and Hezekiah.
Truth. This ( i ) confirmes w^hat I faid, that thefe
Kings being appointed by God, Formers and Reform-
ers of the Church of Judah, they muft needs have
more light in the matter of Refortnation then the
Church it felft" to be reformed. Davidmd.
2 I muft deny that David and Hezekiah were £puj.ative
other then types oi ChriJl ]ejiis, both in his owne Kings, &c.
perfon and in fuch, who in his abfence are by him
deputed to manage the fpirituall power and fword
of his holy and fpirituall Kingdome.
Peace. Yea, but alas, faith Mafter Cotton, there is
no colour, that becaufe Magijlrates are bound to
difcerne and ferve Chriji with their power, that there-
fore they may punifli Chriji and Chrijiians.
Truth. True, therefore, Mafter Cotton elfewhere
faith, they muft fufpend to deal in Church matters
untill they can judge, &c.
And this, Firft implies their light and judgement
(abfolutely neceflary) in all fuch matters of the
Church, about which they are to Judge and adt as
often I affirme.
237] 2 I aske what kind oi fpirituall PhyJiciansw'iW
Mafter Cotton have, who ftiall be bound to fufpend
their power, all their lives long, unlefle they have
400 The bloody Tenent yet more bloody.
Magif- skill to judge o^ Difeafes? will not the fimilitude
" j-jjgj'jjhold againft fuch fpirituall Fathers, Nurces, Phyji-
matters oicians, who all their life long (yea the greateft num-
Religion. i^gj. beyond compare of all their fpirituall Fathers
upon the face of the Earth) mufl wholly fufpend
from afting in fpirituall difeafes or cafes, to wit, in
reforming, eftablifhing, &c.
3. Although it excufeth not ('tis true) fuch Mag-
ijirates, Pri?ices Co7n7non-'wealths, for making this
DoBr'me their ground of perfecuting Chriji and
Chrijiians, yet doubtlelfe it makes their fin the
greater who feed them with fuch bloody DoStrines,
and fo confequently occalion them upon the rocks
of fuch falf and dangerous and bloudy praBices.
Exam: of Chap. 70. replying to Chap. 73.
Peace.'^'H this Chap, [Dear Truth) lye mdiny Jl ones
X of offence, at which the feet of the unwary
moft eafily may ftumble ; I hope your carefull and
fleady hand maybe a h\e&A ,I?iJirument of their
Removall: As Firfi:, although Mafter Cotton fubfcribe
unto Luther that the Govern?ne7it of the Chill Mag-
i/Irate doth extend no further, then over the Bodies
and Goods of the fubjedl, yet (faith he) he may and
ought to improve that power over their Bodies and
Goods to the good of their Souls.
Truth. Sweet Peace my hand (the hand of Chriji
afilfiiing) fhall not be wanting : but what offence
can be taken at the propofitions ?
Pea. The propofition like an aple of Sodotn, is fair
The bloody Tenent yet more bloody. 401
and fpecious untill you crufh it by examination :
For, by maintaining the Magijirates power over the
Bodies and Goods of the fubjedl, for the good of his
Soul, it is clear in this Chapter and others foregoing
and following, that Mafter Cotto7is words drive at
no lelTe then a feizing upon, and plundering of the
goods, the Imprifoni?ig, isohippiyig, Bcmijhing and kill-
ing the Bodies, of the poor people, and this under ^Q^'^''
the Cloak and colour of laving their Souls in the^-^^ '
day of the Lord y ejus.
Truth. The Civil State, and Conunon-weal m^Lj be
compared to [238] a piece of Tapifty, or rich Arras,
made up of the feverall parts and parcels of the Fam-
ilies thereof. Now by the Law of God, Nature and
Nations, a Father hath a power over his Child, the
Husband over the Wife, the Mafter over, &c. and
doubtlelfe they are to improve that power and Au-
thority for the good of the. fouls of their Children, The pow-
Yoak- fellows, &c. But fhall we therefore fay that" °^u%
., 11TT1 lit ^ j~i I ./jrents.xiul-
the rather and the Husband hath power under C/6r/// bands,
over the conf denies and religion of the Child or Wife, Magif-
as a Father or Husband had under Mofes Numb. 30. fp^rkual^
Parents are commanded in the Gofpel to bring up
their Children in the inftrudlion and fear of the i Cor.-j.
Lord; the Husband is commanded to labour to wint"^-]
and lave his Wife (with other power then the Wife
also her Husband) whether Turke or Jew, Antichrif-
tian or Pagan : but fuch a power and fword to be
improved (as M"" Cotton here pretends) for foul-good,
Mafter Cotton will never finde in the Teftament of
ChriJ} Jefus.
The Plain Englifi is (what ever be the Cloak or
SI
402 The bloody Tenent yet more bloody.
The cover which the States, Kings and Rulers of this
V Souls- world ufe in this cafe) this terme \ior fouls good] is
gooJ] no more then the old Popifh 'Jefabels painting, pro
commoniyy^^^^^ ^nifjice, pro redemptwne aninice, or as that noble
&c. St. "John obferved in a fpeech at Guild-hall, that the
Kings party made ufe of the name of Peace, as the
Papijls mXqA the name oi God, In nomine T)077iini, &c^
Peace. It is moft lamentable to fee how the Kings
of the Earth are grofly flattered by their Clergy, into
as groffe a belief that they are moft Catholick Kings
as in Spain, moft Chrijiian Kings as in France, De-
fendors of the Faith in England. Hence thofe two
bloody Perfecutors of Luther, Charles the Fifth, and
Henry the Eighth, were celebrated even upon the
pofts of the doors in Guild-Hall : Carolus, Henricus
vivant, defenfor uturque, Henricus Fidei, Carolus
Ecclefa.
Peace. And yet to what other end have or doe
(ordinarily) the Kings of the Earth ufe their power
and authority over the Bodies and Goods of their Sub-
jedls, but for the filling oix^^w paunches like Wolves
or Liotis, never pacified unlefle the peoples bodies,
goods and Souls be facrificed to their God-belly and
their owne Gods of profit, honour, pleasure, &c.
' Oliver St. John of Catherine Hall, in 1673, aged about feventy-five. He
Cambridge, and afterwards of Lincoln's was connefted with Cromwell by mar-
Inn, argued in behalf of John Hampden, riage. Mr. Carlvle fpeaks of him as
in the cafe of Ihip-money. He was in " du&y, tough St. John, whofe abftruse
Parliament for Totness, and was made fanaticil'ms, crabbed logics, and dark am-
attorney-general, and afterwards chief- bitions, iflue all as was very natural in
juftice of Common-pleas. In 1652, the '* decided avarice" at laft." Life of Crom-
year of this publication, he was sent well, ii. 6. Wood. Athena Oxonienfes, ii.
ambaffador to the Netherlands. He died 453.
The bloody Tenent yet more bloody. 403
Peace. But in the fecond place Mafter Cotton
affirmes, that by procuring the good of sheir fouls,
they may much advance [239] the good of their
bodies and outward man alfo.
Truth. This Propojition is as fair as the former,
but in the fear ching and crujhiiig is as rotten, for how-
ever it is moll true (as he quoteth i Tim. 4, [8.]) that
Godlineffe hath the promife of this Life, and of a bet- 7^^ P''°'"
ter, and alfo that fuch as feek firft the Kingdoine of p^j-^jj j^gj
God, may expedt outward mercies to be caft upon cies confid
them, yet thefe promifes can never by any rule of^""
Chrif, be ftretched to proue outward profperity and
flourifliing to the followers of Chrif Jefus in this
prefent evill world.
Peace. He that is in a pleafant Bed and Dreame,
though he talke idly and infenlibly, yet is loath to
be awaked.
Truth. Thofe fweet promifes fupply Gods fervants
with what outward blellings his holy Wifdome feeth
they have need of for his fervice : But when wil
Mafter Cotton indeed witnefle againft a Nationall
Church, and ceafe to mingle Heaven and Earth, the
Church and worldly fate together ? when will he
ceafe to propofe the rich and peaceable, viftorious
and flourifliing Nationall State of the Jewes as the
Type of the Carnall peace and worldly wealth and
honour of the fpirituall Nation and Kingdome of
Chrif yefus ? when will he more plainely and lim-
ply conforme the members to the head Chrif Jefus
in the Holinefe, Glory oi his fpirituall poverty, fame
and fufferings ?
Peace. I have in the experience of many Ages
404 T^he bloody Tenent yet more bloody.
obferved the flourifliing profperity of many Cities,
Common wealths and Nations, where no found of
Chrijl hath come, and that for hundreths, yea, fome
thoufands of years together, as hath former-[ly] in
this difcourfe been inftanced.'
Truth. You have found that when the Ked and
Black and Pale horfe of War, Fatnine and Death
have thundered upon the Nations, it hath not been
upon the decay of a State Religion, but most com-
monly upon the rejeBing and perfecuting of the
Preachers and Witnejfes against it.
Peace. Yea Mafter Cotton himselfe observeth that
fuch of Gods fervants as grow fatteft in Godlinejfe,
grow not outwardly in wealth, but God keepeth
them low in outward ejiate.
Worldly Truth. I conclude this palfage with an obferva-
profperity tion of conftant experience, ever lince the &o?i of God
eerous*"o ^^^ended the Heaiiens. The neerer Chrijls follow-
Godschil-ers have approached to worldly wealth, eafe, liberty,
dren. honour, pleafure, &c. the neerer they [240] have
approached to Itnpatience, Pride, Atiger and Violence
against fuch as are oppofite to their DoBritie and
ProfeJJion of Religion: And (2) The further and
further have they departed from God, from his Truth,
from the Simplicitie, Power and Puritie of Chrijl
y^fus and true Chrijiianitie.
Peace. In the next Palfage M"" Cotton (though with
another heart, yet) in the Language and Tongue of
the Pharifees, feemes to take part with the Prophets
against the perfecuting Fathers, and amongfi: many
things he prohibites Magijlrates this one, to wit,
that he must not make Lawes to binde Confcience.
I Page 16, fupra.
The bloody Tenent yet more bloody. 405
Truth. What is a Law, but a binding Word, a R^}:'*^^^^
Cotnmandement ? What is a Z/^'re; to binde Confcience, Con'"^
but a Cofnfnandeme?it that calls for Obedience ? And fcience.
muft wee raife up fuch Tumults, fuch Tragedies, and
fill they^fi' of the World w'lih Jireatties oi bloud, about
the Chrijiian Magijlrates reforming Religion, ejlablijh-
ing Religion, killing the Heretick, Blajphetner, Idola-
ter, Seducer, and yet all this without a Law, that
may in the name of Chriji exad: obedience ?
Peace. I wonder what we fhall thinke of thofe
Lawes and Statutes oi Parlia?nent, in old or New Eng-
land that have bound the peoples Confciences, at leaft
fo farre, as to come to the Parijl} Church, improving
(as M"" Cotton sayth) the power and Authoritie over
their Bodies for their Souls good'? What fhall wee
c.all all thofe Lawes, Conmiandements, Statutes, Injunc-
tions, DireSliofis, and Orders, that concerne Religion
and Confcience ?
Truth. The plaine truth is, M"" Cottons former
refor})iing zeale, cannot be fo utterly extinguiflied, as
to forget the natne and Notion of Chrijiian Libertie,
although in this bloudie Difcourse, he hath well
nigh, if not wholly) fold away the Thing ! The
Confcience (fayth he) muft not be bound to a Cere-
monie (to a pretended indifferent Ceremofiie): And yet
loe, throughout this Difcoufe, he pleades for the
binding of it from thefe and thefe DoBrijies, from
thefe and thefe Worjliips, and binding to this or that
Worjlnp, I meane, to come to the publike Towne or
Countrey Worflnp ! Juft for all the world, as if a
Woman fhould not be bound to make a Curtfe, or
Salutation to fuch a Man, but yet fhee fliould be
4o6 The bloody Tenent yet ?nore bloody.
bound (will fhe nill fhe) to come to his bed at his
pleafure. Worjhip is a true or falfe Bed, Cant. i. i6.
Peace. It is obfervable in the next place, what
y[y Cotton [241] obfcrveth, concerning the Princi-
ples oi faving Truth, to wit, that no good Chrijlian,
much lelfe good Magijlrate can be ignorant of them.
Truth. In the Confideration of the Modell, this
Goodnejfe or Badnes of the Magijlrate is Examined,
and eafily it is proved (to my underftanding) that
this Alfertion confounding the nature of Civ'ill and
Morall goodtiejfe with Religious, is as farre from Good-
nes as Darknes is from Light. ^
Peace. To this IfTue tends M'' Cottons Conclufion
of this paffage [verily the Lord will build up and
eftablifli the Houfe and Kingdome of fuch Princes, as
doe thus build up his.]
Truth. The promife of God to David concerning
his Houfe and Kirigdome in the Letter, is moft true in
the Myjlery and Antitype, as to the Spirituall Houfe
and Kingdome of King David, King Jefus, in fuch
Pri?ices or Propheticall Kingly Spirits, who Spirit-
ually, in the Word of Prophefie (the Sword of Gods
Spirit) contend, for the Spirituall Kingdotne of Chrift
Perfecu- fefus : Go^ will eftablifli them in Spirituall Dignitie
o'rdinarle ^^"^ Authoritie : But take this literally (as M"' Cotton
Portion of Carries it) and as he never will finde any fuch Dutie
Chrifts lying upon Princes in the Gofpell, nor any fuch protn-
tfe of temporall profperitie, but holy prediBioJis and
foretellings of the crofe and perfecution ordinarily to
all that will live Godly in Chrifl Jefus, and the greater
perfecution to the noft zealous and faithfull Servants
I Bloudy Tenent, 134, 135. Put. Narr. Club, III., 245, 246.
The bloody Tenent yet more bloody. 407
of Chriji Jefus : So neither can he give any true
Inftance (truely proper and parallell) to this purpofe.
Peace. Me thinks although fuccelTe be no conftant
rule to walke by, yet Gods providence in fuccejfe of
Journies, ViBories, &c. are with great care and Jeare
to be attended to and pondered, and the Hand and
Eye of God to be obferved in them, of what fort or
Nature fo ever they be.
Truth. Two inftances of greateH fuccejfe and tern- T"'°
porall profperitie we have prefented to us on the pub- derfully
likejtage of this world, before our owne Dores, crown- favoured
ing the Heads of fuch States and States-men, as have ^ '
attended to mercy and freedome toward oppreffed Con- cy fhewed
fciences. to oppreff-
The firft is that of the State of Holland: The itc- fciences
ond of our owne Native England, whofe renowned formerly
Parliament and viBorious Armie never fo profpered, ^^''^""'^
as fince their Declaration and praBice [242] of ^///f the State of
and ?nercy to Cojifciences oppreffed by M'' Cottons ^^gl""^-
bloudie Tenent.
Peace. In the next Paffage, it being a Grievance
that M"" Cottoji fhould grant with Luther the Mas'if- Bodies and
trates power to extend no further then the Bodies j^°°;f *
and Goods of the Subjedl, and yet withall maintain- trates
eth, that they muft punifh Chrijlians for finning o^^"^-
againft the Light of Faith and Confcience : M^ Cot-
ton anfwers :
Firfh; He fuppofeth the chiefe good to be that of
Chriftian Faith and Good Confcience.
Secondly ; Suppofe (fayth he) by Goods were meant
outward Goods, yet the Magijlrate may punilli fuch
in their Bodies and Goods, as feduce, &c. for (fayth
4o8 The bloody Tenent yet more blooay.
he) in feeking Gods Kingdome and the Righteoufnejfe
thereof, Men profper in their outward EJlates, Matth.
6. 23. Otherwife they decay.
Laftly, He remembers not the propofition to be
his, [The Magijlrates power extendeth no further,
then the Bodies and Goods of the SubjeB] He anfwer-
eth it is true in refpecfl of the Obje£f, though not in
refpedl of the Etid, which (fayth he) is itiTTohzsuetu,
Bene adviinijlrare Kenipublicam. And he asketh if it
be well with a Common-weak, enjoying bodily health
and worldly wealth, without a Church, without Chriji!
And he concludes with the Inftance of the Romane
Empire, which had it not caft away Idolatrie (fayth
he) had been ruined.
Truth. For anfwer ; Firft, the diJlinBion is famous
among all Men of the Bona or Goods of Animi, Cor-
poris, For tunas: and againe, that of the Minde, Soule,
and Confcience within, and that of the Body and Goods
without, that it can be no lefle then a Civill as well
as a Spirituall Babell to confound them.
Oppref- Secondly, To his Suppojition, fuppofe (fayth he) by
Bodies Goods were meant outward Goods, yet the Magijlrate
Goods and may punilh fuch in their Bodies and Goods, as doe
Minde. Seduce, &c. I fee not how thefe Cohere any better
then the grant of fome Papijls, that the Churches
power extends no further then the matters of Faith
and Cojifcience : But yet (fay they) they may punifli
fuch in their Bodies and Goods 2s f educe, &c. M'' Cot-
to?is Suppojitions and the Papijis come both out of the
fame Babylonian Quiver.
But thirdly, let us minde his Reafon from Matth.
6. [33.] In feeking Gods Ki7igdome men profper in out-
The bloody Tenent yet more bloody. 409
ward ejl ate, otherwife not : [243] I anfwer, this Pro-
pojition would better befit the pen of a Jew then a
Chrijlian, a follower of Mofes, then of Jefus Chriji,
who although he will not fayle to take care for his
in Earthly Providences, that make it their chiefe
worke to feeke his Kingdome, yet he maketh (as I
may fay) Chrijh Crojfe the firft Figure in his Alpha-
bet, taking up his Croffe and Gallonves (in moll: ordi-
narie perfecution,) which with felfe-deniall, are the
aflured Tearmes his Servants muft refolve to looke
for.
'Tis true, he promifeth and makes good, an hun- Wealth,
dreth Fathers, Mothers, Brothers, Sijlers, Wives, Chi I- Honour,
dren, HouJ'es and Lands : But M"" Cotton well knowes, peritJ °ei.
it is [with perfecution^. And how this outward pros- Aoms at-
peritie, agrees with Imprifomfients, Banijlnnents, hang- ^f "^JJ!^
ing, burning, for Chrijlsjdke : the Martyrs or Witnes ^^^^ Fol-
of "Jesus in all Ages, and the cry of the Souks under lowers.
the Altar, may bring againe to his Remembrance, if
New Englands peace, profit, pleasure and Honour, have
lulled him into a Forgetfulnejfe of the principles of
the true Lord Jefus Chrifi.
Peace. But M'' Cotton remembreth not the Propo-
Jition to be his, to wit, that the Magifirates power
extendeth no further then the Bodies and Goods of
the Subjedl.
Truth. M"" Cotton hinted not his leafl: diflent from
Luther (as he otherwayes ufeth to doe if he dif-
owne,) &:c.
Secondly, He grants it true in the objeB, to wit,
that the oh]t&i oi the. Magifirates power h the Body and
Goods of the SubjeB, though not in the End which
5'
41 o The bloody Tenent yet more bloody.
he faith is ku-o/.izs-jen' , well to adminifter xht Common
weak : Now I aske what is this Conwion weak ?
What is Peace. The Spirit of God diftinguiflieth in the
weal oT °" ^'"^ T^Jltimctit between the Common weak oi x}i\&
Ifrael. Nations of the World, and the Common-weak of
Ifrael. The Cofumon-weak of Ifrael, M.t Cotton will
not affirme now to be a Church Provinciall, Nation-
all, Oi'cumenicall, but Particular and Congregationall.
Truth. If fo, then the Jinall caufe of both thefe
Common weales or States cannot be the fame. But
although the End o£ the Civill Magi/irate he excel-
lent, to wit, well to adminifter the Common-weak,
yet the end of the Spirituall Common-weak of Ifrael
and the Officers thereof, is as different and trarfcendent
as the Heaveti is from the Earth.
Peace. But how (layth M'' Cottofi) can it be well
with the [244] Common-wealth that injoyes bodily
health, and wordly wealth, if there be no Chrifi,
no Church there ? and how was it with the Romane
Empire which the Red-horfe of War, and Black
horfe of Famine, and Pale horfe of Pef Hence would
have ruined, if fhe had not cafl: away her Idols.
Truth. Concerning this inftance of Rome Mafter
Cotton here acknowledgeth it abounded in worldly
blefjings, till the Lord Jefus came riding forth u|)on
the White Horfe of the Gofpel. And Mafter Cotton
The Ro- may remember that from the Foundation of her
man Em- ^jfjj^g ^^^ Glorv, laid by Romulus until Chrifts time,
pire flou- . n -n t \ • i- r
rifheth in It fiounlhed about 750 years m a long chame of
worldly generations fucceeding each other in worldly prof-
without pc"ty, and yet no Church nor Chrif to uphold it, fo
Chrifl. far is Mafter Cottotis Rotfiifi injlance from counte-
nancing M''. Cottons Roman DoSlrine.
'The bloody Tenent yet more bloody, 411
Peace. But when Chriji came (faith Mafter Cot-
toji) and was neglected, then the Red and Black and
Fale horfe had almoft deftroyed her, if fhe had not
caft away her Idols.
Truth. I anfwer, Rome the head of the Empire
cannot be faid to negledt ChriJI (until the bloody
Tenent of perfecution arofe among them) I say, not "^^^ ^'"^
to neglect Chriji more, nor fo much as other States, ^^^^f^^'
f6r there were fo many of the Romanes, and fo glo- profeffing
rious profellors of ChriJI J ejus, that all the world ^^"^ 7'"
over the Faith and Chrijiian obedience of the Ro-
manes was renowned.
2 The Roman Impire cannot be faid to caft away
her Idols, but to change (as the Portugals did in the
Eaft-Indies) her Idols her more grolfe and Pagan
Idols, for more refined & beautified Idols, painted
over with the name of Chriji, the true God, holines,
&c. and this in the glorious dayes of Conjiantine, or
not long after. The Church of Chriji Jefus which chrijis
under perfecution remained a wife and fpouje ofSpoufe
Chrift Jesus, now deeenerates and apoftates into an™°!^'^^*^
Tf^r ■ L ■ c -i. r /• ■ J r ""^er per-
iV bore, m the times or her eaie, lecurity and prol- fecution.
perity. (Whole Cities, Nations, and the whole
world forced and ravifhed into a whore or Anti-
chriftian Chriftian.)
3 As far as the Eajl is from the Wejl, fo far is
the world and nations and Empire of it from the
holinelfe of Chriji "Jefus, holy Spirit, Truth and
Saints ; With what appearance then of Chrijis holi-
nejfe, glory, &c. can Master Cotton advance the world,
(the Roman Empire) to be (as he here fpeaks) the
Advancer of the Jcepter of Chriji Jefus?
4 1 2 The bloody Tenent yet more bloody.
245] Peace. If this Roman Eftipire be that dreadful
The Ro- Bea/l, (in Daiiiels prophecy) more ftranee and ter-
manMon- •, / / , n j -u 1 ^/ -a
a^j.jj rible then the relt, yea, and more terrible to Chrijt
bloody to yefus and his fervants, then was the former Babilo-
the Saints. ^^-^^ J_,ion, OX Perjiati Beare, or Grecian Leopard, what
truth of Jefus is this, that advanceth this dreadfull
bloody Beaji to be the Advaiicer of the Scepter, that
is, the Church and Government, the Truth and
Saifits of Chriji Jefus.^
Peace. Glorious things (Dear Truth) are record-
ed of Conjlafitme and other glorious Emperors.
Conflan- Truth. The Beaft was (fweet Peace) the Beaft
friend and ^i^lj although it pleafed God to give feme refrefh-
enemy to ing and reviving to his perfecuted fervants, by Con-
Stoufe Jiii^it'me and other bleffed Inftruments yet Conjlantines
favour was a bitter ymY//«^, \{\%fuperjUtious zeal Izy-
ing the Foundation for after Ufurpations and Abomi-
nations.
4 But further, for neer looo years together, both
The Hate before and after Chrijh time, Rome grew and flour-
of the i?5-i(hed (with little alterations of Yier glory in compari-
pirebefore^*-"^) ^ntill this very time that Mafler Co//(?« cals ths
and after cajUng away of her Idols : For not before, but after
Chnft. Conjiaritines advancing of Chrijiians to wealth and
honour, &c. I fay neer about 300 years together
(interchangably) after his time, untill Pipinus, and
Charles the Great, the City and ftate of Rotne was
almoft ruined and deftroyed, by the often dreadfull
' After this I law in the night vifions, braise in pieces, and ftamped the refidue
and behold a fourth beaft, dreadful and with the feet of it : and it was diverfe
terrible, and ftrong exceedingly ; and it from all the beafts that were before it ;
had great iron teeth : it devoured and and it had ten horns. Daniel vii : 7.
The bloody Tenent yet more bloody. 4 1 3
incurfions of the Goths and Vandals, Huns, Longo-
bards, and other furious Nations; So contrary to
the truth of Jefus is this flefhly dodlrine of worldly
wealth and profperity, and alfo this very inftance
of Rome and her glory here difculfed.'
Peace, Mafter Cotton ends with prayer and blejjing
to God (as James fpeakes) and bitter and cutting
curjhigs and cenfures to man, the poor DifculTer,
who (faith Mailer Cotton) feduceth himfelfe and
others and delights to doe it, and againft the light
of grace and confcie?ice, againft reafon and experience. ^
Truth. The Difculfor is as humbly confident of
Grace and Confcience, Reafon and Experience, yea,
the God of all Grace, Chriji Jefus, his holy Spirit,
Angels, Tj-uth and Saints to be on his fide, as Mafter
Cotton otherwife can be ; But the day fhall try,
the Fire and Time fhall try which is the Gold of
Truth and [246] and Faithfuhieffe, and which the
Drofe and Stubble of Lyes and Errour.
In the meane time I dare pronounce from the
Tejlifjtony of Chriji Jefus, that in all Controverfies of
Religion : That Soul that moft poirelfeth it felfe in
patient fuffering, and dependeth not on the arme
of flesh, but upon the arme of God, Chri/i Jefus, for
his comfort and protection, that Soul is moft likely
(in my obfervation) to fee and ftand for the Truth
of Chrif Jesus.
Peace. In the next place Master Cotton denyes
■ For an elaborate account of the de- ^Therewith blefs we God, even the Fa-
ftruftion of Rome and its caufes, fee ther : and therewith curfe we men.
Gibbon, Decline and Fall, chap. Ixxi. which are made after the fimilitude of
God. James, iii : 9.
414 The bloody Tenent yet more bloody.
to compell to the Truth by penalties, but onely by
withdrawing fuch favours as are comely and fafe
for fuch perfons.
Truth. I have formerly anfwered, and doe, that
a great Load may be made up by Parcels and par-
ticulars, as well as by one 77iajfe or bulke ; and that
the backs of fome men, efpecially Merchants may
be broke, by a withdrawing from them fome Civill
priviledges and rights (which are their due) as well
as by afflidling them in their Purfes, or Flefh upon
their backs.
2 Chriji Jefus was of another opinion (who dif-
Godwill tiriguifheth between Gods due and Ccefars due; and
notwrong, therefore (with resped: to Gc^ his caufe and Relig-
nor have Jqj^^ Jj jg j^qj. Jawfull to deprive Cafar the Civil
wronged. Magifteate, nor any that belong to him of their
Civil and Earthly rights. I fay in this refpedt,
although that a man is not Godly, a Chrijiiati, fincere,
a Chuch member, yet to deprive him of any Civill
right or Priviledge, due to him as a Man, a Subjedt,
a Citizen, is to take from Cafar, that which is
Ccefars, which God endures not though it be given
to himfelfe.
Peace. Experience oft-times tell us, that however
the ftream of juft Priviledges and Rights hath (out
of Carnal Policy) been ftopt by Gods people, when
they have got the Staffe into their hands (in divers
Lands and Countreys) yet hath thzt Jlreame ever re-
I turned, to the greater calamity and tryal of Gods
people.
Truth. But (thirdly) it hath been noted that even
in New-England, penalties by Law have been fet to
The bloody Tenent yet more bloody. 4 1 5
force all to come to Church, which will appear upon
a due fearch to be nothing else but an outward pro-
feffion oi force and violence, for that DoSlrine which
they fupppofe is the Truth.
2^"/] Peace. Concerning coming to Church : wee
tolerate (faith Mafter Cotton) Indians, Prefbyterians,
Antino)nians, and Anabaptijh : and compell none
to come to Church againft their conjcience, and none
are reftrained from hearing even in England.
Truth. Compelling to come to Church is appar-
ant whether with or againft their Confcience, let.^™"''"-
every man look to it. The toleration of Indians ^^^°^^
is againft profelTed j^r/;/c/^/cj-, and againft the Jlream New-Eng-
of all his prefent difpute as before I proved.'
Touching the Magijlrates duty of fuppreffing
Idolatry, Witchcraft, Blafphemy, &c. fuch India7is as
are (pofelfedly fubjecfl to Englijl?) in A^. England, no-
torioufly continue and abound in the fame which
if they fhould not permit, it as apparant, their fub-
jeBion is hazarded.
Tis true, this Toleration is a Duty from God, but
a fin in them becaufe they profefle it their Duty to
fupprefle Idolatry, Blafphemy ; I adde, Mafter Cot-
ton may fay, we not onely tolerate the Indians in
their abominable and barbarous worjhips, but (which
may feem moft incredible) we tolerate the Indians
alfo in that which by our citnl principles we ought
to tolerate no subjeft in, that is, in abominable
lying, whoring, curfng, thieving, without any adtive
course of reftraint, Gfr.
Tis true, Thofe hidians fubmitting to their Gov-
• See pp. 232, ziiyfupra.
4 1 6 The bloody Tenent yet more bloody.
ernment (as it may be Master Cotton will fay to the
ten Commandments) yet living in all kind of Bar-
barifme, live fpme miles more remote : how ever
they are (they fay) their fubjedts) were every miles
diftance an hundreth.
Peace. But is there any fuch and profefTed tolle-
ration of Antinomians, Prefbyterians, Anabaptijls,
as is here infinuated ?
Witneffe Truth. I know of no toleration of Prefbyterian,
^^fy^°°'^y Antinot?iians, Anabapti/is worfhippinp; God in any
whipping . - r 1 ^rr II- -i r
ofOiitfAV?,?' meetmgs, leparate from the cojiinioyi AJjefublies.'^ It
//»/ot« for any fuch perfons be amongft them (like Church-
\iBal^^ Papifts) it is their fin, that they separate not from
/jfef lately fuch oppofite AJfembHes and Worjlnps, and it is the
a.t Boflon.^ fij^ Qf fuch ajfetnblies to tolerate fuch persons after
due admonitions in the name of Chrijl rejedted.
But further Master Cottofi grants a Cominunion in
'pp. 52, ^■^,fupra. that judgment.' " Young. Chron. of Pil-
^ There was from the beginning more grims, 404. Winflow alfo fays of Mr.
or lefs latent diflent existing in the Mas- Chauncy of Scituate, who was afterwards
fachufetts and Plymouth Colonies, be- Prefident of Harvard College, " In the
fides that which found its outlet into Government of Plymouth, to our great
Rhode Ifland. Cotton fays, " There be grief, not only the paftor of a congrega-
Anabaptifts and Antimonians tolerated to tion waiveth the adminiftration of bap-
live not only in our jurisdiftion, but tifm to infants, but divers of his congre-
even in fome of our churches." Bloudy gation have fallen with him." Chron.
Tenent Wajhed, 165. Winflow in his of Pilgrims, 405. The exaft fact how-
Briefe Narration ( 1 646) alleges not only ever feems to have been that he held
that Prefbyterians were allowed amongft " that the children ought to be dipped
them, but fpeaking of the Anabaptifts and not fprinkled." Winthrop, i : 398.
and the law againft them in Maflachu- ii : 86. He immediately fucceeded Mr.
fetts, says " certain men defiring fome Dunsfter in the Prefidency of Harvard
mitigation of it, it was anfwered in my College, who was removed for difown-
hearing, ' Tis true we have a fevere law, ing the baptifm of infants altogether,
but we never did or will execute the Mather, Magnalia, i : 367. Quincy,
rigor of it upon any ; and have men living Hif. Harv. Coll. i: 18. To thefe in-
amongft us, nay, fome in our churches, of ftances may be added the later teftimony
The bloody Tenent yet more bloody. 417
hearing in a Church-EJlate by Church 7nembers but
not in any as are no Church-members, but come in
as the Pagan, hijidell, i Cor. 14. [23.]
"Truth. Communion is twofold, Firil:, open and 9°'"'"":
profelled [248] among Church Members : Secondly, "1°^"]]^''
Secret and implicite in all fuch as give their ^r^t'«ff two-fold,
to fuch Worjhips without witnejjing againfl: them.
For otherwile, how can a Church-Papiji fatisfie the
Law, compelling him to come to Church, or a
Protejlant fatisfie a Popijlj Law in Popijh Countries,
but by this Cloake or Covering, hiding and faving of
themfelves by bodily prefence at Worjljip, though
their Heart be farre from it.
Peace. Whereas it was faid, that Confcionable Pa- The great
pills, and all Proteftants have fufFered upon this T^^ll
ground, efpecially of refufmg to come to each^///^ y
others Church or jneeting. M"" Cotton replies ; They Proteftants
have fuffered upon o\h.QX points, and fuch as have re-[°""^j^'
fufed to come to Church, have not refufed becaufe ing to
such hearing implanted them into Church-EJlate, Church
but out ol feare to be leavened.
Truth. 'Tis true, many have fufFered upon other
points, but upon due Examination it will appeare
that the great and moft univerfall Tryall hath been,
amongft both Papijls and Protejlants about coming
to Church, and that not out oi feare of being lea-
vened (for what Religion is ordinarily fo diftruftfull
of its owne ftrength ?) as of Countenancing what
they believej^^, by their prefence and appearance.
of Cotton Mather. " Infant baptifm hath pie have been among the planters of
been fcrupled by multitudes in our days. New England from the beginning."
who have been in other points moft wor- Magnalia, ii. 459. But all this does not
thy Chriftians, and as holy, watchful, impugn the allegation of Williams in the
faithful, heavenly people, as perhaps any text that they were not tolerated " fepa-
in the world. Some few of thefe peo- rate from the common aflemblies."
53
4 1 8 The bloody Tenent yet more bloody.
Exat?i: of Chap. 71. replying to Chap. 74.
P^^ft". /concerning the Papijis tejhmonie again ft
V^ perfeciition ; M'' Cotton replyes : Firft,
why may not their Tejlmonie be wicked, as well as
their Booke, confeft fo to be ? Secondly, He grants,
that Converfion of Souks ought not to be but by Spi-
rituall meanes.
Truth. It is true, the Authour of the Letter
calls their booke wicked, and themfelves the Authours
of perfecution, yet their Tejlimonie is in part ac-
knowledged by M"" Cotton to be true, and will
further appeare fo to be upon Examinatio?i : But
whether M'' Cotton allow of no other Amies, then
Spirituall to be uled about Spirituall converjion, it
hath and will be further examined.
Peace. Whereas the PapiJls alledge [Matth. 10.
[16] ) that Chri/i [249] J ejus fent his Minijlers as
fieepe among Wolves, not as Wolves among Jheepe, to
kill, ijnprifon, &c. M'' Cotton grants this true, yet adds
that this \{\ndiXQ\\\ not Rxcoi7miu7iication,T\\.. 3. [10.]
nor miraculous Vengeance againft Spirituall Wolves
(Ails 13. [11.] ) where there is a gift: nor their
Prayers agam^ such, 2 Tiyn.\. 4. nor (hew Jlirri?ig
up of the Civill power againft them, as Elijah did
Ahab and the people againft the Prophets of Baal,
Touching I Kings 18. 40.
fo" Ven- Truth. Concerning the two firft we agree, for
geance up- the third, the Prayers of Gods people againft Gods
on Gods £^f2e>nies we finde two-fold : Firft, Generall againft
Jinemies. . ^
all ; fecondly. Particular againft fome ; and that
two -fold ; First for Gods Vengeance in Gods time,
leaving it to his holy Wifdotne ; as Paul prayd
'The bloody Tenent yet more bloody. 4 1 9
againft Alexander. Secondly, For prefent Vengeance;
as the Difciples defired in the cafe of Chriji, Luke
9. [54.1 And againft fuch Prayers the DifculTer did
and doth contend.
For the fourth, in Stirring up of the Civill 6"/^/^ ^""'"S
against y}///^' Prophets, I muft anfwer as before, Letciviii
M"" Cotton produce any fuch Civill State in the State to
World, as that Kxtraor dinar ie and miraculous Stated" ecute.
of IJrael was, and I yeeld it : otherwife, if the
pajfage be extraordinarie and typing, why doth M''
Cotton adde fuell to Nebuchadnezzars fierie furnace,
which hath been fo dreadfully hot already, and
hath devoured fo many ?)iillions of Gods people ?
Peace. Further out of M^/Z/^. 10. [17. 18.] Where
the Ppaijls booke fays, Chrijis Minijiers fhould be de-
livered, but fhould not deliver up, thofe whom they
are fent unto to convert, unto Councells or Prifons,
or to make their Religion Felonie or Treafon ; M""
Cotton anfwers ; What is this to Apoftates, who
feeke to fubvert the Faith they have profefl ? What
is this to them that feeke to fubvert States, and kill
Kings; which Doctrine, in downeright tearmes,
he at laft chargeth upon the Aiithour of the Let-
ter, and the Dilculfer.
Truth. But how falls an Antichrijlian or Apojiate
more diredlly under the ftroake of the Civill Sword,
then afeiv or Turke or Pagan'? By what rule of
God or Chrift hath a Magiflrate of this World Au-
thoritie, fo to punifh the one above the other? And
where hath M'' Cotton found one Title, either in the
Letter or in the Difcujfer, which forbids the Mag-
i/Irate to punifh Felonie [250] or Treafon, whether
420 The bloody Tenent yet inore bloody.
The blou-\[ t)e in praBice or in DoBrine, leading; to it ? Doth
die Tenent t r ^ t • \ 11
ofperieca- "ot every Leafe and Line breath the contrary to
tion is what M"" Cotton here inlinuateth ? The Truth is,
^°"^ k^ii ^^ Potiphars wife accufing Jofeph was not cleare
ing and her felfe, fo let this charge be well examined, and
State-kill- this will be the Refult of it ; The Papijh and the
trine. "'^ -D//fz//^r agree together in afferting one Truth in
this Chapter, to wit, that Gods Mejfengers ought not
to deliver any to Prisons or Councells. But in the
DoBrine of killmg here tic a II Kings or Magijirates,
who fees not but fuch Papijis as hould that DoBrine,
and M"" Cotton meete in the end ? For if the
Magijirate prove an Apojiate, Blafphemer, Idolater,
Heretick, Seducer, (according to M^ Cottons DoBrine,
as well as the Papijh) fuch Kings and Magijirates
ought (as well as thoufands of his SubjeBs in like
cafe) be put to Death.
Peace. Againe, where the Papijh booke argued
from Matth. lo [12. ]that Chrijl bids his Minijlers to
falute an houfe with peace, he fends no Putjevant to
ranj^ack indjpoile it: M"" Cotton answers: True, but
if Seducers be there, or Rebells or Confpiratours be
there, God \\-3iXh. armed the Magijirate, Rom. 13. [4.]
Truth. M"" Cotton (too too like the bloudie per-
jecutours of Chrijl yefus, in all Ages) ftill couples
the Seducer and the Rebells together, as the Jewes
coupled Chrijl and Barrabbas, though Barrabbas
finds more favor then the Son of God, for Chrijl as
a feducer, a Deceiver, &cc. is commonly executed,
& Barrabas releafed.
'Tis true the Magijirates Co7nmiJfw7i is from God,
even in the time of the Gojpel, but Chrijl Jefus
The bloody Tenent yet more bloody. 421
never gave CommiJJion to Magijlrates to fend Purje-
vants to ranfack an houfe, to Tearch for Seducers and
Idolaters, who tranfgrelfe onely againft the Spirit-
uall Kingdome of Chriji Jefus, but not againll: Civili-
tie and the Civ ill State.
Peace. This DiJlinBion of Evills I remember it
pleafed God to open fome of the Romane Rmperours
eyes to fee, upon the occafion of his poore fervants
Apologies prefented unto them.
Truth. You feafonably remember this (Deare ^'""-"'^^
Peace) for although we iinde not Antoninus Pius or^j^^ '^^j.
Aurelius Atitoninus to have been BeHevers in Chrijhhs Chris-
yefus, yet they gave forth their EdiBs, that no"^"^-
Chrijlian ihould be puniflied meerely for that he
was a Chrijlian, except fome other crime againll the
Civill State were proved againfl: him : And the later
of thefe gave in Ex- [251] prelTe charge, that fuch
as were their accufers Ihould be burnt alive.'
Peace. If fuch an RdiB or any farre more mode-
rate fhould come forth in our Time, againft the Tranfgret"
great troublers of all Civill States, to wit, hiformers, fh°g"s^^J."f
Accufers and Maintainers of the bloudie DoBrine ofuall or
perfecution : Doubtles thoufands and ten thoufands Civill
of Men, yea not a few of the mofl zealous Hunters
or perfecutors would ealily fubmit to the Truth of
the DiJlinBion between the crime of a Religion con-
trary to a State Religion, and a crime againft the
Civill State thereof.
But to the Papijis againe, they (laftly) alledged
yohn 10. [10.] that the true Shepheard comes not to
kill the Jheepe, &c. Upon this Mafter Cotton queries.
■ See pp. 232, 233, /i'/r<».
42 2 The bloody Tenent yet more bloody.
But what if the Wolfe, the Thiefe come, fhall the
Shepheard ufe Spirituall Cenfures, when they are not
capable of {\\c\\ Jlroakes, or fhall he not feeke helpe
from the Magijlrate, who is to fee Gods people live
a quiet and peaceable Life in all Godlines and Hon-
ejiie, i Tim. 2. [2.] ?
Perfecu- Truth. I anfwer, and cry out, how long, how
Chriils ^^'^g Lord, before thou avenge the bloud of thy holy
Sheepe ones, againll: them that dwell on the Earth, both
pretend bloiidie^PapUls and bloudie Proteftants? Out of their
to fflVC I '-' 'J
them and owne Mouthes fhall Piipifts and Protejlants be con-
kill none demned for llaughtering Chrijt fefus (the Shepheard)
Wolves ^^ ^^^ poore Sheepe and Servants, and efpecially the
bloudie Papijl, for alledging that Scripture, for the
Popes bloudie Butcher ie, [Arife Peter, kill and Eate :]
yet all pretending to ^iwe. the Jheepe, and onely to
relifl: Wolves, Thieves, &c.
Antichrf- But more punctually Mafler Cotto?i well knowes,
nan Min-j-j^^j- \^ j.}^g Myjlerie of Antichrijlianifme, many
Thieves, thouland Antichrijlian Wolves pretend ftrongly to
be the harmles Jljeepe of Chrif fefus, yea his ten-
der and carefull Shepheards, yet are but Antichrijlian
Thieves and Robbers, who cannot dig and to beg are
afhamed, and therefore finde it bell: to Jleale and rob,
whole Parijljes and Provinces, whole Nations, &c.
for Livings, for Betiefices, for Bipopricks, Cardinal-
fnps. Pope domes, &c.
Hireling Peace. What kinde of Sheepe and Shepheards
Minifters. (Chrifl Jefus will fmde out fhortly) are thofe Hire-
lings, Papijl or Protejlatit, who no longer peny, no
longer pater?ioJler, no longer pay, no longer pray,
nor preach, nov fajl, nor convert. Sec.
'The bloody Tenent yet more bloody. 423
Truth. Thefe Babylonian Rivers fhall at lalT: be
ftopt : God and [253] Man fliall agree to ftop them :
The truth of that holy Myjlerie of that great Ex-
change ihall be opened, Revel. 10. [Rev. 18.] And
Peoples eyes fliall be opened to fee, how thefe myjli-
call Marchants of the Earth (pretending to be the
great Sellers of Tr'uth) have been the greateft Deceiv-
ers, and Cheators, th.t greateft Thieves and Robbers in
the World.
Peace. But M"" Cotton will fay, Gods people would
live "iX peace in Godlinejfe and Honejlie, i Tim. 2. i.Fryars in
as Paul profelfeth, ABs 25. 8. _ f^^'^
Truth. I remember when old Chaucer puts this the Ckrgie
^erie to the foure chiefe forts of Fryers in his'"""',"'"^
Time [which of xhe. foure forts is the beft] he finds
every sort applauding it felfe, and concluding the
other three forts of Fryers to be Liars: whence
in conclufion he finds them all guilty of Lying (in a
round) before God, for all profeft themfelves to be
the only godly men.'
• The reference in the text is clearly "For I have fonded the freres
not to any poem of Chaucer's, but to the Of the foure ordres ;
Crede of Piers Ploughman. In that the But thei ben fulli faithles,
writer goes through the experience which And the fend sueth."
Williams here relates. Seeking for a Williams may have been led to afcribe
creed, he says, ^j^j^ ^^^^ ^^ Chaucer from the faft that
" Firft I frayned the freres, another poem of the fame period, and
And they me fulle tolden, with the fame fpirit towards the clergy
That all the fruyt of the fayth of the time, called Piers Ploughman's
Was in her foure orders." Tale, was inferted, though without rea-
He queftions the Minorites, the Car- '°f'. ^^'"^"g '^= /oj^s of Chaucer,
melites, the Dominicans, and the Auftins, ^'l^)".' N"" ""^ ^''"^ '^ P' ^- I"'
and they abufe each other and furnifh troduftion, i : xxvi.
him no fatisfaftion.
424 T^he bloody Tenent yet more bloody.
I may now ask, who among all the forts of
Churches and Minijiers applaud not themfelves (like
the Fryars in Chancers dayes) to be Chr'ijls onely
Churches, Chrijis Mmijlers, &c. And who among
the feverall forts of fuch as are Gods people indeed,
believe not their own Godlines (or worfliipping of
God) to be onely right and Chrijiian ?
Peace. What now if each fort Ihould enjoy Mag-
ijirates of their own profejjion and Way ?
Truth. The bloudie Tenent will unavoydably fct
them altogether by the Eares, to try out by the
lo7igeJi Sword, and Jlrongeji Anne, which Godlines
mull: live in peace and quietnes : But as for that
Scripture, i Tim. 2. [i. 2.] I have (as I believe) fully
debated it, in the Examination of the Afo^f//, and made
it evident how farre from all GodVmes and Hotiejlie
that holy Scripture is perverted.
Peace. M'' Cotton in the next paffage being
charged with partiall dealing, and a double ivaight
and ?neajure, one for himfelfe and another for others;
M"" Cotton in effed: answereth, that it is a true and
jufh Complaint againft: perf edition and perfecutours,
but not againft them, for they are Righteous and not
Apojiates, Seducers, Hereticks, Idolaters, Blafphe-
mers, &c.
Peace. What doth Mafter Cotton anfwer, but what
all religions, fects, and feverall forts of ivorjhippers in
the world : all religious Priejls and Church-rnen
plead. We are Righteous ?
The 253] Peace. Yea, the very Turkes and Mahumetans
Turkes challenge to themfelves true Faith in God, yea, whe-
The bloody Tenent yet more bloody. 425
ther Jews, Antichrijiians or ChrijUans, they all t^ernfelves
call themfelves Mufebnanni that is the right belee-^j^j^p_
vers, ' manni, or
Truth. It is not so great wonder then if the f'^*'' ''*"
popijh and protejiant fecfts, and tninijiers of worjlnp
cry out (as men use to doe infuits of Law and pre- rible par-
tences to the Croivne) We are righteous, my title istialiteof
good, and the beji. We are holy, we are Orthodox^^^^^'^^'
and godly : You mufl fpare us, beleeve us, honour us,
feed us, protect and defend us in peace and quietneffe.
Others are Hereticks, Apojlates, Seducers, Idolators,
Blafpheniers, ftarve them, imprifon the7n, banifli them,
yea hang them, burne them with fire and fword pur-
fue them.
Peace. When it was urged (by way of preven-
tion) that perfons truly profeffing Chrijl Jesus be the
fheep, and they cannot perfecute ;
Firft, Becaufe it is againft the nature of Sheep
to hunt, no not the Wolves, that have hunted them-
felves, &c. Master Cotton anfwers, Firft if the
fimilitude be fo fbretched, then if a Magijlrate be
2ijheep, he ought not to punifh rohbers, adulterers,
murtherers, &c.
' "The term fignifies 'refigned to God' Hiji. of Mohammedanifm, quoted in Ock-
and is the dual number of the fingular ley, HiJl. of Saracens, note, p. 13.
mojlem, of which muslimim is the plu- In a learned article by Mr. Deutfch, of
ral." Brande, Cyclopadia. the Britifli Mufeum, in Lond. Qy. Rev.
" Iflam or Iflamifm is faid by Pri- Oct. 1 869, the derivation of the word
deaux, to (ignify the Saving religion ; Muflim is traced. He fays, " The word
by Sale, refigning one's felf to God ; by thus implies abfolute fubmiffion to God's
Pocock, obedience to God and his pro- will — as generally afliimed — neither in
phet ; Moflem or Muffulman is a deriva- the firft inftance, nor exclufively, but
tion from Eflam or Iflam, and is the means on the contrary, one who ftrives
common name of Mohammedans." Mills, after righteoufness in his own ftrength.''
54
426 The bloody Tenent yet tnore bloody.
2 " Paul was a sheep, and yet he ftrook Rlifnas
with blindneffe, A6ls 13. [11.]
3 " (Saith he) when the Wolfe runs upon the
"Jheep, it is not againft the nature of the true Jljeep
"to run to the true Jljeepherd, and is it againft the
"nature of the true Sheepherd to fend forth his
"Dogs, to worrie fuch a Wolfe, without incurring
" the reproach of a perfecutour.
Truth. To the firft, the finger of true DftinBion
will eafily untie thefe feeming knots.
Mifticall Sheep therefore are two-fold, tiaturall and mijlicall.
Againe, mijlicall are two-fold, Firft, Civill, and
fo all Magijlrates have rightly been called Sheep-
herds and the peopleyZ^ff/*.
2 Spiritual!, and fo Chrijl fefus giive pajl or s, that
is Sheepheards and Teachers, and all Believers and
followers of fefus are jlxep.
On the contrary there are naturall and mijlicall
wolves : of tiiifticall fome oppofe the fpirituall, and
fome the Civill State, and fome both, who muft be
relifted by the proper Jljeepheads, and [254] proper
weapons in each kind, and to confound thefe is to
deceive and to be deceived.
Peace. Upon the ground of this DiJlinBion we
may eafily perceive, that a Shepheard in Civill Jiate,
of what Religion foever he be, as a Shepheard of
the people he ought to defend them by force of
Civill arms, from all oppreflions of body, goods,
chajlity, name, &c. This doth the Magifrate as a
Shepheard of the Civill ft ate and people, confidered
in a Civil refpedt and capacity, and this ought all
The bloody Tenent yet more bloody. 427
the Magijlrates in the world to doe, whether they
be fieep or no themfelves in another refpeft, that
is in a fpirituall and Chrijlian.,
Truth. Yea, and if a Magijlrate be a fieep or a
true Chrijlian, who feeth not that he punifheth not
the robber, adulterer, tnurtherer as a fpirituall yZvj>-
heard with fpirituall weapons, but as a Civill Shep-
heard with a Civill Jiaffe, /word, &c ?
Tis true, Paul was a Jheep, that is a fpirituall ■?'"•'{ -^^
Jheep', he alfo was a fpirituall Shepheard, and Elimas ^^■^'^f
was a Wi5/^ oppoling fpiritually, and P(2«/ in his blind con-
oppofition ftrook him blind. i'/r/izV/^ is two-fold, '''^"^'^•
fpirituall and corporall: And all ih.e Jheep oi Chriji
as fpirituall, are alfo Lyons and armed »/^«, and fo
doe ^r\k.e fpiritually.
Peace. It will be laid that Paul ftrook both fpi-
ritually and corporally.
Truth. Corporal Jir oaks may be confidered either
ordinary or mediate, by force of amies, fire and
fword, &c. or extraordinary and immediate, fuch as
it pleafed God to ufe himfelfe, and his holy Prophets
and Apojlles by his power : Now 'tis true, in this
fecond way, (even in fpirituall cafes) Gods Jheep
which hath been indued with power above na-
ture, that is of miracles, have plagued Egypt, have
burnt up Captaines and their Fifties, yea pluckt up
Natiojis and Kingdo?nes as 'Jere?nie : Peter kild Ana-
nias and his wife, Paul ftrook Elimas blind, and the
two witnefles confume their Enemies with fire out of
their mouths.
If either of thefe ftiould doe this ordinarily, that^^ '''^ .
•' power 01
is, by ordinary means (for inftance, if Peter had miracles.
428 The bloody Tenent yet more bloody.
killed Ananias with a Sword, or Paul beat out
Elimas his eyes with a Fiji or ftone) they ought to
have been punilhed by the Civill Jlate, as opprefTors
of the people, and tranfgrefTors againft Civill peace,
&c. But performing [255] thefe executions, by a
fpirituall, divine and miraculous power, above hu-
mane reach : all that heard were to acknowledge,
and feare and tremble at the holy Spirits might :
of this gift of miracles, I fay as the Lord yejus
fpake touching the gift of Continency, he that can
receive it, let him receive it.
Peace. By what hath been faid, I fee Mafter Cot-
tons laft anfwer will be more ealily satisfied : when
the Wolfe runneth ravenouily (faith he) upon the
Jheep, is it againft the nature of the trxitjljeep to run
to their Shepheards ? and it is not againft the nature
of the true Sheepherd to fend forth his Doggs to
worrie fuch a VVolfe, &c ?
Truth. Majier Cotton (doubtlelfe) here intends
mijlicall fieep, and Shepheards, and Wolves and
Doggs, and preffeth the iimilitude from the naturall
(heep in Civill refpeft, he cannot here mean (for
that is not the ^ejlion) whether JVolvifi-fnen op-
prefling the Civill Jlate are to be refifted and fup-
prefled by civill weapons, &c.
Spirituall Concerning Spirituall Jheep then : the firft quejlion
(heep and is : If the wolfe ruus ravenoufly upon the Sheep, is
confidered ^^ againft the nature of the true Sheep to run to their
Shepheard? I anfwer, a fpiritual Wolfe (a falfe Teacher,
&c.) may be faid to run ravenoufly upon 2i fpirituall
Jheep, by fpirituall affault of Argument, Difpute,
Reproach, &c. The fame man as a civil wolfe (for
The bloody Tenent yet more bloody. 429
so we muft fpeake to fpeake properly) may alfo
run upon a sheep of Chriji by Chill Armes, that is
in a Chill refpeSt, upon Body and Goods, &c.
If now the Wolfe ravin the hrll: way, ihtjheep of
Chriji may and ought to run, to the Lord Jefus
(the great M"" Shepheard) and to fuch under and in
inferiour Shepheards as he hath appointed (if he can
attain to them.)
If the fecond way, the Jheep (belide running to
Chriji "Jejus by prayer, and to his Ordinances and
Officers for advice and comfort) may run to the
Civill Magijlrate (appeahng to Ccejdr, &c.) againft
fuch uncivill violence and opprelTion.
Peace. Mine heart joyfully acknowledgeth the
Light mine eye feeth, in that true and necelfary
diJiinSiion : Now to the Second ^ejlion, is it againfl
the nature of the true Shepheard (faith M"" Cotton)
to fend forth his Doggs to worrie fuch a wolfe, &c.
256] Truth. M"" Cotton here difcourfing of Chrijls
Jheepe, and Chrijls Shepheards, Reafon would per-
fwade, that the Shepheards or Pajiours here intended
fhould be the Shepheards or Pajiours appointed by
Chriji J ejus, Ephef 4. [11.]
Peace. If fo he fliould attend, it well fuits with
the fpirit of fome proud and fcornfull (pretended)
Shepheards of Chriji Jejus in the World, who have
ufed to call their Clarkes, Sumners, ProSlors, and
Purfevants, their hunting Dogs, 6cc.
Truth. But fuch Dogs, (as yet) the Independent
Pajiours or Shepheards, keepe not.
Peace. Yea hut the Pope (to fpeake in M"" Cottons^, „
phrafe, yet with all humble refpedt to Civill Authori- and all
43° The bloody Tenent yet more bloody.
proud Po-//^^ the bleffed Ordinance of God and Man) I fay
and Ckar- ^he Po/)^ keeps fuch T)ogs good ftore, yea T)ogs of
gie ufe the all forts, not onely of thofe lefTer kindes, but whom
p ^ he ufeth as his Dogs, the Emperours, Kings, and
but as Magijirates of the World, whom he teacheth and
Dogs. forceth to crouch, to lie downe, to creepe, and kiife
his foote, and from thence at his beck to flie upon
fuch greedie Wolves, as the Waldenfes, Wicklevijls,
HuJJites, Hugonites, Luthera?is, Calvinijls, Protejiants,
Puritans, Sectaries, &c. to imprifon, to whip, to ban-
ijh, to hang, to head, to burne, to blow up fuch vile
Here ticks, Apojlates, Seducers, Blafphemers, &c.
But I forget, it will be faid, the Protejiants
Grounds and praBices differ from the Popes as far as
Light from Darknes, and how ever the Pope ufeth
the fecular power and Magijirates thereof, but as
Dogs and Hangmen, yet the Reformed Churches teach
and practice better.
The Pro- Truth. 'Tis true (fweet Peace) the Protejiants pro-
Cleargie f^lTe greater honour and fubje£lion to the Civill
their deil- Magi/Irate : But let plaine Englijh be fpoken and it
MaeTs-^ ^^^^ ^^ found that the Protejlatit cleargie ( as they
trates. will be calld) ride the backs and necks of Civill
Magijirates, as y«//K and as heavily (though not fo
potnpoujly) as ever the great Whore fat the backs of
Popijlj Princes.
Peace. The Protejlant Cleargie hath yeelded up the
temporall fword into the hand of the temporall State,
Kings, Governours, &c. They proclaime the Mag-
ijirates, Head of the Church, Defenders of their
Faith, the Supreame Judges in all caufos as well
Ecclejiajlicall as Civill.
The bloody Tenent yet more bloody. 431
Truth. 'Tis true, they make the Magijlrate Head
of the [257] Church, but yet of what Church they
pleafe to make and fafhion.
They make himi Defendour of the Faith, but of
what Faith, what DoBrine, what Difcipli?ie, what
Members, they pleafe to admit and account of: And
this under the penaltie of being accounted either
hereticall (and fo Magijlrates worthy themfelves to
be put to Death) or ignorant, and fo not fit to a£l
(as M'' Cotton fayth) but muft fufpend their power,
untill they fubmit to the Cleargies pretended Light,
and fo be learnd to fee and read with the Cleargies
SpeBacles.
Peace. To this purpofe (indeed) agrees the nextf^'"'?^"'^"
pajfage, wherein M''. Cotton affirmeth, that although i^"n°i^gyp
all the Magijlrates in the World ought to punifh of Magif-
Blajphemers, Idolaters, Seducers, yet this muft they"*'^^"
not doe while their Confciences are blinde and igno-
rant of the Truth, and yet they ceafe not to be
Magijlrates (fayth he) although they cannot per-
forme all the duties of Magijlrates.
Truth. Concerning this Jl ate d Dutie of all Mag-
ijlrates, and yet fufpending of all ignorant Magif-
trates from aSling, according to this their Dutie I
have fpoken to before and often, I now add, accord-
ing to M'' Cottons Jimilitude, if the Errours of others
be as motes in comparifon of the beames of this
ignorance and blindnejje in Magijlrates, which he
calleth Beames, it will be found that he renders
thoufands of the Magijlrates of the World as unca-
pable to be true Magijlrates, as an heape of Timber
to be an Houfe, which wants the beames and
principalis.
432 • The bloody Tenent yet tnore bloody.
Peace. The funime of the Differerice in the laft
pajfage is not great, nor any in words, for fayth M''
Cottons Conclufion, If the Difference be onely in the
way and manner of the Adminijlration of Chrijl, and
the Difference be held forth in a peaceable and
Chrijiian way, Go^ forbid a 5'/(2^ fhould be fhaken
againft fuch, or a Sword unfheathed.
Truth. Alas, where hath lien the great Difference
between the Prelates and Prejbyterians, the Prejby-
The great ^crians and Independants, but about the Wi^y and
ipirituall Adt7iiniJlratio7i of Chrijls Kingdot?ie (for as for matter
'^'f"^"'^^^ of DoBrine, according to the 39 Articles of the
late Times Church of England, they have little differd) ? Yea
wherein for matter of DoBrine, of Faith, Repentance
and Holineffe) have the Churches which make whole
feperation, or fuch [258] as goe further to a new Bap-
tifme, wherein have they differd from the former ?
and yet we know what Lawes have been and are
extant in Old and New England againft them, and
whiit pra£tices have been felt, and may juftly be ex-
pedted both from the Mother and the Daughter, if a
Of reft jealous God and heavenly Father (for our unthank-
[^°™jP^''"y«//«i?/^) fhould once be pleafed to finifh this late and
wonderfull calme and moderation: Which yet may
juftly be feard to prove, (as Sea-men ufe to obferve)
but a Winters calme, and they fay, a Winters calme
(for then Jiormes are breeding) is as bad as a Sum-
mers Jlorme.
The bloody Tenent yet more bloody. 433
Exam: of Chap. 72. replying to Chap. 75.
Concerning the Tejlimonie of Aujliii.
P^tffd'.iy T After Cotton finds t-wo faults in the firft
IV J. entrance. Firft, that Antichriji fliould
be faid to be too hard for Chriji at voting : 2. That
Aujiins Tejiimonie ftiould be put off as a Rhetoricall
Evafon.
Truth. To the firft, it will fhortly appeare as the
Light at Noone day, what packing of Votes, and
lifting, and muftring up of Numbers have been in all
Ages, in all Councells, in all Synods, in all Parlia-
ments, and (falfely fo called) Chrijiian Countries,
againft the Lord, his Chriji and Servants.
Peace. But M^ Cotton marvailes that when the
cafe concernes tolleration of Hereticks and Anti-
chrijlians, that Antichriji fliould procure more Votes
againft Antichrifians, and that Chrift ftiould pro-
cure any Vote, though fewer, for them.
Truth. To expound this ridle ; It was never
affirmed, that Chriji hath any Votes for the tollera-
ting of Hereticks or A?itichrifians in the Religious.
State or Church of Chrif, but in the Civill State or
Common-iveale, that is, in the common field of the
world together.
Secondly, Not onely Antichrif may oppofe fome
Antichrijlians, but the Ifrael of God may oppofe Gods chil-
Ifrael: Ephraim may be againft Manajfeh, and^^^^j"*^
Manajfeh againft Ephraim, and both againft fudah ?ig\\itzch.
in feverall refpedls. Have not the Prejbyterians^^^^^ ^^^
been againft the Independents, and the Independents
againft the Prejbyterians, and both againft fuch as
feperate from the uncleannejjes of them both ?
55
434 '^^^ bloody Tenejit yet more bloody.
259] No wonder then when one Anticbrijlian Fac-
Antichnf- fjgfi prevailes to crufli another, (and therein wraps
againfl ^P Chvijl Jefus himfelfc as an A?itichrijiian,) that
Antichr if- C-6rz/? Jejus fhould finde fome Friends and Votes
nans, but ^gainft the OppreJJlng FaBlon, though the number oi
ly againil the opprejfours doe farre excede, and caft the caufe
Chrift. (moft commonly) againft Chriji yefus, as a Male-
faBor, a Drunkard, a Glutton, a Deceiver, a tnad-man
polTeft with a Devil I, a Seducer, a Blafphemer, &c.
Peace. But to the fecond, let us Examine the
Reajms againft Aujllns Argument with M'' Cottons
defence of them.
The firft anfwer was, that foule-kllllng was of a
fpi'^ituall^ large extent in Scripture, which may reach to many
murther. y?/zj- that are not capltall; M"" Cotton replyes ; the
Anfwer reaches not the pohit ; for as every killing
of the Body is not a capltall crime, fo neither is every
killing of xhefoule, but fuch as is more voluntary and
prefumptuous, and joined with ^ovciq grojfe and mur-
t herons intent.
Truth. Aujlln and M^ Cotton fpake in generall,
without diftindlion oi foule-murther -ixi^ klllmg: the
Title and found of foule-murther and foule-kllllng,
{hould not be caft abroad like Thunder and Llght-
nmg, with a late excufe that we intend not every
foule-murther and killing.
Peace. Your fecond Argument was from the
Dlfjlmllltude of bodily and fplrltuall Death : Body-
kllllng is but once and for ever, but a foule killed
may recover, &c. M'' Cotton replyes, that the very
attempt o{ foule-kllllng is capltall, Deut. 13. 10.
Truth. Firft, then the Dlfjlmllltude or Difference
The bloody Tenent yet more bloody. 435
remaines good, between the nmrthering of the body,
and the killing of the foule or inner man ; contrary
to his Anfwer foregoing.
Secondly, Concerning this attempting I have fpo- Touching
ken ehewhere," and proved i\\?itjpiritiially it may be
made good, againft a Chrijlian Ifraelite, falHng
away from Chriji, zwd feducing others; but literally,
againft fuch attempting againft any mans prefent
Religion or WorJIjip, (in any Civill State all the
World over) it cannot be taken, becaufe the whole
world, the Nations and peoples of it cannot parallell
this State of IJ'rael, whence this plea is taken.
Peace. I prelume (Deare Truth) you would not
excufe and extenuate xkiQ piinijhment of a Soule-Trai-
tour lindfeducer, now under the Gofpel.
260] Truth. No ; I aggravate the leaft attempt of rpj^^ ^^1:^-
foule-murther, and the leaft prejudice or hindrance to oufness of
Eternall Life, infinitly above what is temporall and j?"^"/!?^'
corporall jnurther, when either Hujhand or Wife, blocks.
Brother or Sijier, King or ^leetie. Synod or Parlia-
ttient fhall lay a fumbling block in the heavenly way,
or grieve or offend the leafl: of the littles ones of
Chrif jfefus, and fuch dreadfull punijljment fhall all
even the highefl and greatef finde, who now feeme
to forget the Millfone.
Peace. The third argument was from the differ- Punilhing
ent punifliment which Chrif fefus hath appointed of Sedu-
for Soul-killing, to wit, by the two edged fword, '^"^'
which comes out of Chrif s mouth, which is able to
cut downe Herefe, and to flay the foul of Hereticks
everlaftingly.
Mafter Cotton replies, this anfwer hath been
■ p. 181, supra.
43 6 T^he bloody Tenent yet more bloody.
removed above : Church cenfures are fufficient to heal the
Heretick, if he belong to God, and to remove the guilt
of his wickednejfe from the Church, but not to prevent
fpreading, ^c. nor to clenfe the Common-icealth from
fuch rebellion as hath been taught by him agai?ijl the
Lord.
Common- Truth. Above hath alfo been fliewen the fove-
vvealetwo-raigne excellency and power of Chrijls fpirituall
Rebeflion i^icanes againft fpirituall infeftion : Above hath
two-fold, alfo been fliewen the two-fold Common-wealth',
Firft, the Civill and naturall; Secondly, the fpirit-
uall, religious and Chrijlian.
Rebellion alfo again It the Lord hath been proved,
two-fold, Firft, fpirituall, againft himfelfe in point
of his more immediate worjhip and fervice, for
which he hath provided not onely the vengeance of
eternall fre approaching (according to the degrees
and hainoufnelfe of fuch rebellion) but alfo prefent
fpirituall punijhment, far exceeding all corporall pun-
ijhmejit and torment in the world.
2 Rebellion againft God is temporall and more
mediate, as it is a refjlance, oppoftion or violation of
any Civill ftate or order appointed by God or Men.
Now to confound thefe together, (and to hover in
generall tearms of Rebellion againft the Lord) is to
blow out the Candle or Light, and to make a noife
in the dark, with a found and cry of a guilty Land,
a guilty State, f oul-murt her ers, foul- killers, hereticks,
blafphemers, feducers, rebels againft the Lord, kill
them, kill them, &c.
Suppofe thefe foul- murt her ing Hereticks, Seducers,
&c. be as [261] full of vexation and mifchief as the
The bloody Tenent yet more bloody. 437
Mujketoes or Wolves in New England or other Coun- Myfticall
tries ; It were to be wifhed, (but never can be hoped g^j jviuf.
in this world) that every Civill Jlate, City and Towne ^eetoes,
in the world, were free from fuch myJUcall diXidi foul-
vermin: The poor Planter and Partner is glad, if
his houfe and chamber, if his yard and field, his
family and cattel, may be tolerably clear from fuch
annoyances, however the Woods and Wildernes v
abound with them : They that are of fuch Jierie
pragmaticall reftles fpirits, that they content not
themfelves to keep the Parme and Houfe of the
Church of Chriji free from fuch InfeSlion & annoy-
ance, but rage that fuch vermin are fuffered in the
worlds Wood, &c. It is pity but they had their ful
employment and tafke, to catch and kill even all the
fwarmes and Heards of all the Mujkeetoes and
Wolves, which either the Wildernes of America, or
the whole World can afford them.
4. Peace. Accordingly the Fourth Argument was
from Chrifs tolerating oi foule-killers to live in the
field of the World, though not in the Garden of the
Church: M"" Cotton replyes, this hath been largely
and fully refeld' above.
Truth. It is true, the Difculfer alledged, and M''
Cotton refuted the Expoftion of this Parable, but
whether of them according to the minde of Chrifi
"Jefus, let every reader uprightly judge with feare
and trembling at the word of the Lord.
Peace. The Fifth Argument was from the Impofi-
bilitie of killing any foule by a Heretick : M"" Cotton
anfwers, this is againft Ptf«/ himfelfe, i Cor. 8. 11. „- „ ,
Truth. As I fpake unto the Argument of the Im- killing.
' Refelled — refuted.
438 The bloody Tenent yet more bloody.
pojjibilitie of the perifliing of any of Gods ILkSl, fo
here, the ufing of fuch an Argument is far from
undervaluing or tiegleSiing of any of the meanes or
Ordinances, naturall or fpirituall, which God hath
gracioufly appointed, but to condemne the over-
wife and over-bujie Heads and Hands of Men, adding
their Inventions to Gods Appointments, as if weake
and infiijjicient : whereas Gods number of livifig and
dead 2ive certaine, and through the meanes which he
hath appointed for life fhould faile, and notwithftand-
ing all other meanes in the World ufed by men as
helps and hindrances, yet his holy End fliall not be
dil'appointed, but fulfilled.
Befide the Difference between foule-killing and
body-killing, is but (as M"" Cotton here ufeth the
word)yo much as in us lieth, [262] that is by attempt
or endeavour, which may be many wayes fruftrated,
and difappointed by the holy hand of God, and the
foule yet faved and live in the day of the Lord fefus.
Touching Peace. Whereas you faid, that the imprifoning of
ReH ions M^'^ ^^^ ^ Nationall or State Religion is guiltie of
their DefruElion, together with the monjlrous fword
of Civill Warres, which cuts off Men from all
meanes of Repenta?ice.
M"" Cotton anfwers; If the Religion be good, it is
no Imprifonment : If it be naught, then there fhould
be no Imprifonment.
To the fecond (fayth he) this Feare is caufeles,
for if Men belong to God, he will give Repentance,
and how ever (fayth he) Gods revealed Willh full-
filled in their juft Executions.
Truth. I could here ask M'' Cotton where (amongft
The bloody Tenent yet more bloody. 439
all the Religions and IVorJhips oi' the Jofim's of men) Gods
he ever met in the icljole World, with above one q^^^q^^^
Nation, which Nationally profeft a true Religion ;ie. Nation
and where ever, lince Chrijl J ejus, ending of the^" "8-
fiadoives, any State, Religion, or Nationall Worjhip
can be found true; notwithftanding M'' Cotton
knowes I grant Gods people, in Kingdomes, Nations,
Cities, Toivnes, &c. to be Gods Kingdome, Nation,
Citie, &c.
Peace. And fmce M"" Cotton fpeakes thus of Im-
prijonment, me-thinkes that every peaceable man and
li'onian may bring in here againft him, at the Tr/- a State
bunall oi Chrijl J Jus, an AStion of falfe Imprijon- Religion a
ment (indeed falfe every way) not onely of the^'^'°"'
fenlible and outward man, but of the moft noble
and inner part, the niitide, the spirit, and ConJ^cience;
for who knowes not that 'JeruJ'alem it felte may be
a prifon to falfe-hearted Shitnei? Who hath not
found a pallace a prijon, when forc't to keepe within
it ? yea conjitie a man to his own houjl' and home,
though deare and familiar, and moil: intimate to
him, his owne houje during that force and rejlraint, . •
is a prijon to him.
Truth. Yea it is moft wofully found evident,
that the befl: Religion (like the faireji Whores, ^nd^j-^j.^.^
the mod golden and cojllie Itnages) yea the moft holy Religion,
and pure and onely true Religion and JVorJhip,
appointed by God himfelfe, is a Torment to that
Soule and Confcience, that is forc't againft its owne
free love and choice, to embrace and obferve it : And
therefore whether the Religion be good or naught
(as Mf Cotton here diftinguilheth) there ought to
440 The bloody Tenent yet more bloody.
be no forcing, but ihe. fotile and winde and [263J
confcience of man, that is indeed the mati, ought to be
left free, as in his Earthly marriage-choice, fo here
ten thoufand times rather in his heavenly and
fpirituall.
Peace. But what fay you to his unmercifull con-
clujion, in the bloudlhed and dejlruflion of fo many
Of the thoufands and Tiiillions, formerly and \nte\y Jlaine and
wtrres. furthered by this bloudie Tenent of perfecution ?
Yea the late and lamentable Jheames of Englijh
bloud, and the bloud of our neighbours, friends.
Brethren, Parents, powred forth by thefe late Epif-
copall or Bijhops Warres ? M"" Cottons conclufion
is. The revealed will of God (fayth he) is fullfilled
in their juft Execution, whether they belong to God
or no.
Truth. I wifli Mf Cotton more mercy from God,
The blou-and a more mercifull minde towards the afflidled,
dieTenent^nj J f^y ^g jj^g Lord Jefus faid in the cafe of
the rivers ?/^'''^^ •" Grczi offences, Nationall offences will come
of Bloud, for Religions Jake, for Nationall Religion fake, but
*"^" woe unto thofe that beare the guilt of fo many
thoufand y^^w^/^/eTJ-, ??!urders, ravijhitigs, pluriderings,
&c. The Pope, the Bijhops, the Prejbyterians, the
Independants, fo farre as they have been Aiithours
or A£iors in thefe horrible Calamities, out of the per-
Jwajion of the bloudie Tenent of perfecution for Reli-
gion and Conjcience ; the voyce of fo many Rivers
of bloud cry to Heaven for vengeance againrt: them,
Warres Peace. But may not (bleifed Truth) the Jhvord of
for Relig- Civill power which is from God [Rom. 13. 4.] ) be
'°"' drawne and drunke with bloud for Chriji his fake.
The bloody Tenent yet more bloody. 44 1
What fay you (among the many exa?nples of Religi-
ous JVarres) to the mofl: famous Battles of Conjlan-
tine againfl: the bloudie perfecutor Maxentius ? Was
not Conjiantine Chrijls Champion, as once that vali-
ant Scanderbeg cald himfelfe againfl the bloudie
Turks ?"■
Truth. Sweet Peace, the sword of Civill power Conftan-
was Gods sword committed by Gods moft wife'''^^-'
Providence into the hands of that famous Cow- ^^g ^hrif-
Jlantitie : Doubtles his warre was righteous andtians.
pious, fo farre as he broke the "Jawes of the
opprejjing perfecuting Lyons that devoured Chrijls
tender Lambes and Jheepe : And famous was his
Chriftian Edi£i, (wherein Licinius joyned with him)
when he put forth that imperiall Chrijlian Decree, Conftan-
that no mans Confcience fliould be forced, and for tines Edia
his Relis:ion (whether to the Romane Gods, or the^^*'. .
Chrijlian) no man (hould be perfecuted or hunted i^ Religion.
'Maxentius was defeated by Conftan- Beg, or Prince Alexander. In 1443 by
tine, Oct. 28, 312, at the Milvian Bridge, llratagem he regained the throne of his
near Rome. Gibbon, Decline and Fall, father and renounced the Mahometan
chap. xiv. p. 168. Eufebius in his Life faith. For twenty-three years, with un-
of Conftantine preferves the tradition of equal arms, but with unfurpaiTed valor, he
his becoming a Chriftian through this reiifted the powers of the Ottoman Em-
viftory, and the vifion of the cross which pire. Marvellous tales are told of his
preceded. Neander lifts the ftory criti- fuperhuman fize and ftrength, and of
cally. He favs, "It was not until after three thoufand Turks flain hy his fingle
his viftory over the tyrant Maxentius, hand. As Gibbon fays, they " muft be
that Conftantine publicly declared in weighed in the fcales of fufpicious criti-
favor of the Chriftians." Church Hifto- cifm." Decline and Fall, cV^-^.XyLvW, ■^.
ry, ii. 7-12. 1 221. Fox, of whofe work Williams
George Caftriot, Prince of Albania, feems to have made confiderable ufe, gives
born in 1404, was given as a hoftage by many of thefe ftories. j4iSj and Monu-
his father to Sultan Amurath II. when ments, i. 840.
nine years old. On account of his valor ^ See pp. 6, j,fupra.
the Turks gave him the name Ifcander
S6
442 "The bloody Tenent yet more bloody.
When Conjiantine broke the bounds [264] of this
his owne and Gods Edi£l, and drawes the sword of
Civill power in the fuppreffing of other Confciences
for the eftablifhing of the Chrijiian, then began the
great Myjierie of the Churches fleepe, the Gardens
of Chrijis Churches turned into the JVilderneJfe of
Nationall Religmi, and the World (under Conjlan-
tines Dominion) to the moft unchrijlian Chrijlendome.
Never any Peace. I am unqueftionably fatisfied, that there
T"^ iVr ^^^ never any Nationall Religion good in this world
ligion in but One, and fince the Defolation of that Nation,
the World there was never, there fliall be never any Nationall
utone. ^^/^^/(j;; good againe : and this will be moft evi-
dent to fuch as hould the Truth of the continua?ice
of ChriJls vijible Church in the way of particular
Congregations.
6. But now to the Sixt Argument, which M'' Cot-
to?i thus repeats from the pojjibilitie of a falfe Teacher,
& 2. fpirituall Wolves recoverie from the ejlate of a
„ , . foule-killer to become a foule- Saviour, as it was in
P<jaA blaf- the cafe of Paul: And thus he anfwers ; If men
phemy be-be fuch Blafphemers and fuch Wolves, as Paul was
Conver- before his Converjion, neither the Law of God nor
fion. fnan would put fuch a Man to death, who finned of
Ignorance, and walked (as himfelfe profefled) in all
good Confcience, even in his former evill times,
A£ls, 23. [i.] But as for fuch as apojiate from the
knowne truth of Religion, and feeke to fubvert the
foundation of it, and to draw away others from it,
to plead for their Tolleration in hope of their Con-
verjion, is as much as to proclaime a generall par-
don to all malefaBours (fave onely fuch as fin againft
The bloody Tenent yet more bloody. 443
the Holy Spirit) for he that is a willfull murtherer and
adulterer now, may come to be converted, and die a mar-
tyr hereafter.
Truth. I fee not why M"". Cotton fhould pafle a
more charitable cenfure on Pauls Confcience, then on
other Mens profeffing Confcience alfo and the feare
of God : nor an harder cefifure upon other Men (to
wit, that they are convinced, and linne againft their
owne Confcience) more then upon Paul himfelfe :
Heard he not that famous powerfull Sermon of
Stephen ? Saw he not his glorious and moll: heav-
enly Death ? and having fo much to doe with the
Saints, could he otherwife choofe, but heare and
fee many heavenly pajages tending to his foules
conviBion ?
Peace. Yea why lliould M"" Cotton pinch uponOf Apof-
Apojiates from the truth of Religioti and Seducers ? ^ ^^'
he cannot choofe but know [265] how many
thoufands and millions of men and women in the
world, are Hereticall, Blafphemers, Seducers, that
never yet made profeffion of that which he ac-
counteth True Religiofi?
True. Yea and (to plead thy cafe Deare Peace) Fallacious
why fhould M"" Cotton couple Murtherers andj^j
Adulterers with Apojlates and Seducers? Doth notfufion
even the naturall Confcience and Reafon of all men
put a Differe?ice? Doe not even the moll bloudie
Popes and Cardinalls, Gar diners and Bonner s, put a
difference between the crimes of Murther, Treafon,
Adulterie (for which although the offendour repent,
&c. yet he fuffers punijhment) and the crimes of
HereJie^^Rlafphemie, &c. which upon Recantation and
Confefjion, are frequently remitted?
mixture
con-
444 ^'^^ bloody Tenent yet more bloody.
Peace. I remember it was high Treafon in H. 8.
his dayes to deny the Kings fpirituall Supremacies
as well as to kill his perfon, and yet upon ConfeJJion
and Recantation we finde, that the very Confcience
of thofe bloudy men could diftinguifli between
thefe Treafons.
Spirituall Truth. 'Tis true this bloudie 'Tenent of perfecution
Treafon . .
recanted, was lamentably drunke with /^/ow;/ in the dayes of
forgiven : that Henry, as well as afterwards in the dayes of
but not fo L jg bloudie daughter Marie, and vet in Henry his
(by way or , "-^ ^ , , "^
courfe) dayes we finde "John Haywood recanting his (so cald)
the Civill. Treafon againfl the Kings Suprea}?tacie in fpirituall
An things, and is cleared. When famous and faithfull
Inftance Cro7nwell, for words pretended to be fpoken by him
a/Wand againft the Kings perfon, muft pay his noble Head.^
the Lord But to End this Chapter, moft true it is, that mul-
in Kin^^ //VWifj' of people in all parts of bloudie Chrijiendome,
Henry the and not a few in England in Henry the 7. and
S. his Henry the 8. his dayes, have efcaped with a Recanta-
*^^*' tion and Abjuration, for fpirituall Treafons, when
principles of Reafon and Civill Govermnetit have
taught men, for their common fafetie, to thinke
of other punijhtnents for IS/iurtherers, Adulterers,
Traytours.
'John Hey wood was one of the earli- ion fake, and settled at Mechlin," where
eft Englifh dramatifts, and a noted jefter. he died in 1565. Athene Oxonienfes, i.
He was a friend of Sir Thomas More, 34.9. Warton, Hiji. of Eng. Poetry iii.
and through him came into favor with 84—94.
Henry VIII. He was alfo a favourite Thomas Cromwell was arretted in
of Queen Mary. After her deceafe he June, 1540, for high treason, and was at
was alarmed for his fafety, as he had once condemned by an aft of attainder.
been a zealous papift. Under Edward For the caufes of Cromwell's fall and
VI. he had been in danger of his life, the charges againft him, fee Froude,
Wood fays "he left the nation for relig- HiJi. of Eng. iii: ^^88-500.
The bloody Tenent yet tnore bloody. 445
Exam: of Chap. 73. replying to Chap. 76.
Difcuffing the Tejiimotiie of Optatus.
P^rtf^.lVT After Cotton having alledged Optatus,
IV J. juftifying Macarius his putting Hereticks
to Death, from the Example of Mofes, Phi?iehas,
and Elijah; it was anfwered, that [266] thefe (hafts
were drawen not out of Chrijis, but Mofes Quiver :
M"" Cotton replyes ; did ever any Apofle or Evan-
gelift make the fudiciall Lawes of Mofes concerning
Life and Death ceremoniall and typicall?
Truth. What ever the Apoftles of Chrift did in Oi Mofes
this matter, yet fure it is Evident, that M-" CoZ/ow J"''""*"'-
himfelfe makes fome of Mofes Lawes, which he
calls 'Judiciall, to be but ceremoniall and typicall.
Peace. Me thinks M"" Cotton Ihould never grant
that, who layes fo much waight upon Mofes prac-
tices, and the morall-3inA the perpetual! ground oixhewx.
Truth. Well take for an Inftance this very cafe
of putting to Death, Llolaters and falfe Prophets, he
grants this in this very " Chapter to be typicall in
"the State of the Jewes; for Ifraell (fayth he)
" being the Church of God, and in Covenant with
" God, their Example will onely extend to the like
" Execution of all . the falfe Prophets in the Church
" of God.
Peace. Such a Candle lighted up in the Cojifcience
and Judgement and Coifefjion of M'' Cottofi, may (if
the Father of Lights fo pleafe,) light up many Can-
dles more, to M^" Cottons owne and the eyes of
others.
Truth. Yea if the Father of Lights fo pleafe,
446 The bloody Tenent yet more bloody.
M"" Cotton will looke back and fee, that if the Ex-
ample o^ IJrae I extend no further than to the Church
of God, then thofe Lawes of Mofes concerning Re-
ligion, cannot but be typical I and ceremoniall \ for,
what is morall and perpetuall, none can deny to
concerne all Men in all Nations, where no Church
or Houfe of God was ever eredled.
2. Peace. If M"" Cotton fay it extends but to the
Church of God, what Church o{ God can M"" Cotton
meane, but a particular Congregation (for he pro-
felfeth againft Nationall, Provinciall, &c.) And
yet how can he meane a particular Church, fince
he grants the Church of Chrijl armed with no other
weapons i\\zn fpirituall, like unto the Head and King
thereof Chriji J ejus ?
The firll ^. Truth. If M"" Cotton will grant the Church of
j*"^^^" ""^"^"^ C/ir/// to have been extant upon the Earth during
after ' the tirft three hundred yeares of her fiery try alls, he
Chrift. niuft grant that then the Church of Chrijl was fur-
niflied by Chriji "Jesus with no other weapons but
Jpirituall, for all the Civill powers of the World
feemed to be againft them. [267] All which time
The Prim- by M'' Cottons DoBrine, the Church of Chriji his
Church heavenly Garden muft needs be over-growne with
the p\iTeil, Hereticl:s, Idolaters, falfe Prophets, for want of a
and yet CivHl Sword, &c. Or if they were not (as fure it
Civiii is, the Spoufe and Garden of Chriji was never fairer
Sword, fince) : As M'' Cotton grants the Example typicall,
and extending onely to the Church of God, fo muft
he then alfo grant thefe falfe Prophets and Idolaters
to be put to Death by the Churches power, which is
onely Jpirituall, and IJraels materiall Sword will
The bloody Tenent yet more bloody. 447
then appeare to be a type of the two-edged y^or^
of Chriji J ejus in the Gofpel.
Peace. It is true (fayth Mafter Cotton) what the thrift no
DifculTer fayth, that Chriji Jejus gave no Ordinmice,Q\^\\x ^io.
Precept or Prejident in the Gojpel for killing men lence for
for Religion, and no more (fayth he) for the breach ^^^^°^'
of Civill yujlice : Civill Magijirates therefore muft
either walke without Pule, or fetch their Pules of
Pighteoujnejfe from MoJ^es and the Prophets, who
hath expounded him in the Old Tejlainent.
"Truth. It M'' Cotton pleafe more awfully to ob-
fervc & weigh the minde of Chriji JeJus his New
Tejlament in this point, he will not onely heare
himfelte fubfcribing to Ccejars Right in Civill mat-
ters, but alfo by his fervant Peter eftablifhing all
other formes of Civill Govermnent, which the peo-
ples or Natio?is of the World fliall invent or create
for their civill being, Cofnmon-weak or wellfare.
Yea he may remember that Chriji "Jefus by his
Servant Paul commandeth the Magijirate, to pun-
ifh Murther, Theft, Adulterie, &c. for he exprelly
nameth thefe Civill TranJgreJJiotis together with the
civill Sword the Avenger of them, Rom. 13. [4.]
Peace. I cannot well conceive what M"" Cotton
meanes by faying, that MoJ}s and the Prophets ex-
pounded Chriji Jefus in the Old Testament.
Truth. Nor I : They did fpeake or prophecie of
Chriji, they did type or Jigure him to come, with his
fufferi?igs and Glory, but (as Johti fayth) Grace and
Truth came by JeJus Chriji, that is, the fulllilling,
opening, and expounding came by "Jefus Chriji.
Peace. Hence indeed I remember that Chriji
448 The bloody Tenent yet more bloody.
Jefus (Luc. 24. [27.] ) expounded to his Difciples, out
of Mojes and tne Prophets, the things written of
him. But more particularly touching MoJes : [268J
Macarius did well (fayth M'' Cotton) in putting
Hereticks to Death, from the Example of Mofes
putting Idolaters to Death, Exod 32. [26-28.] and the
Idolater to Death, Levit. 24. [23.]
The Le- Truth. Thefe hijlances (by M"" Cottons Confeffion)
yites kill- extend no further then the Church of God, and
ing 3000. , , . , , '
Exoa 32. then I delire my aboveiaid Anjioer may be up-
typicall. rightly weighed. And I adde the former Injlance
of putting Death the three thoufand IJraelites about
the Goulden Calfe by the hand of the Levites, may
moft lively feeme to typijie, the zealous Execution of
Jpirituall Jujtice in (the IJrael of God) the Church
of Chrijl, by the true Mmijiers of Chriji Jefus, the
true Antitype of that zealous Tribe of Levi.
PhineasYiii Peace. Concerning Phineas, whereas it was faid
that the flaying of the Ifraelitijh Prince and Daugh-
ter of Midian, was not iov fpirituallh\xX.ior corporall
filthinefe. Master Cotton anfwereth and urgeth the
Ifraelites eating of their Sacrifices, and joyning to
Baal-peor : Alio xhdit. fingle Fornication was no capi-
tall crifne.
Truth. It is moft true, the people committed
both fpirituall ?ind corporall Filthines (as very often
they goe together) but the Jufiice of God reckoned
with thefe two linners, for and in the midft of their
corporall Filthines, which although it were not capi-
tall in Ifraell, yet the committing of it with fo
high an hand of prefumption (and fmall fnnes com-
The bloody Tenent yet more bloody. 449
mitted prefumptuoujly in Ifrael were Death) was
enough to make it worthy of fo fharpe and fudden
a De/iruBion.
Peace. Concerning Phineas his adl M"" Cotton
acknowledgeth that it is no prejident for ^inifters
of the Gofpel fo to a6l, but withall fayth it is prceji-
dentiall for Magijirates.
Truth. Phineas his A6t (whether of ordinarie or
extraordinary yujiice) how can it be prcejidentiall to
the Civill Magijlrate in a particular Church, where
the weapons are onely fpirituall? And M"" Cottoti
g-rants thefe Examples extend no further than the '^^^ ^P'-
. . . ritual! &
Church : Such as maintaine a Nationall Church civillState
(which M"" Cotton doth not) hath fome colour tovaftlydif-
urge this Example for a prejident : for in a Civill ^^V^^ '"
State, Civill Officers, civill Lawes, civill Weapons, frame,
civill punijhme7its and rewards are proper, as are alfo Lawes,
(and onely) Spiritual I Officers, fpirituall Lawes, ^^^ ^^^^'
fpirituall punijlmients and Rewards in a fpirituall
State.
269] Peace. Concerning Eliah, M^ Cotton except-
eth againft the number eight hundred and fiftie, as
too many by halfe.
Truth. It is true, the number oi Baals Prophets Elijah mA
were foure hundred and fiftie {falfe Prophets enough ^"^^ ^""l-
to one poore true) but yet Eliah numbers Jezabells
foure hundred trencher Chaplins with them ; for,
fayth he. Now therefore fend and gather unto me
all Ifrael unto Mount Carmel, and the Prophets of
Baal foure hundred and fiftie, and the Prophets of
the Grove foure hundred, which eate at "Jezabells
Table.
57
ttes.
45 o "Tbe bloody Tenent yet more bloody.
Peace. But how ever (fayth M"" Cotton) here was
no type nor Figure for ABions of morall Jujlice,
(though fometimes extraordinary) yet they are never
figurative, but with fuch as turne all the Scripture
into an Allegorie.
The types 'Truth. To make the Pjadowes of the old Tedament
of the 3.nd the Subfiance or 5(3</k of the A'Vw, all one, is but
old Tefta- to confound and mingle Heaven and Earth together,
™^"'' for thefiate of the Law was cere?)toniall -MnA. figura-
tive, having a worldly Tabernacle with vanifi.njig and
beggarly Rudiments : And I believe it might not
onely be faid, that Abrahams lying with his hand-
maid Hagar, was an Allegorie, but that the whole
Church of Ifiraell, Roote and Branch, from firfl to
laft included^^z^r^//w and Allegoricall Kernells, were
the Hujks and Shells difclofed with more humbly
diligent 2inAfipirituall teeth and fingers.
Peace. I cannot but alfent unto you, that to render
the Old Tefiament Allgoricall in an humble fobrietie,
your hifiance with many more give fufficient
warrant.
Truth. Yet I adde (in anfwer to M'' Cottons charge
of turning all Scripture into an Allegorie) that to
deny the Hifiorie of either Old or New Tefiament,
or to render the New Tefiament (which expounds
and fulfills the ancient^^«r^j") Allegoricalls are both
abfiurd and ifnpious.
Peace. But how (fayth M"" Cotton) can an AB of
morall righteoufitiefie he. figurative ?
Righteouf- Truth. There is a Fallacie in this tearme \morall
fold!^° Righteotifinefie^ for M"" Cotton himfelfe hath ackowl-
edged a Righteoufitiefie two-ioXd ; A Spirituall Right-
'The bloody Tenent yet more bloody. 451
eoufneffe of the Church, and a civill of the Common- The ftate
weak : M^ Cotton alfo acknowledgeth Ifrael to be °ypicli1.
a Typicall people, their land a typicall Land, their
Mimjlry and WorJInp typicall! How can M"" Co/-
^(3;z then deny, but [270] that the weapons of this
people, their puniJJjments and rewards, &c. (fo far as
concerned this their mixed figurative and typicall
Jiate) were figurative and ceretnoniall alfo ? And fo
not parts of morall civill Righteoufnefie, or common
to all other Nations and peoples in the World.
Peace. I cannot readily afTent to M"" Cotton that
morall ABions of Civill Righteousnejfe could not be
figurative with this ceremoniall, typicall, aud figura-
tive people ; for their warre it felfe (which if law-
full, is an AB of civill morall Righteouffiefie) Paul
feemes to make figurative of the fipirituall Warres
of the Chrifiian Ifirael and Church of God.
Truth. Yea and it is ealie to obferve that not Not only
oneXy thtiY fipirituall Worfi:)ip, &c. not onely ^^j morall but
of morall and civill Right eoufinefife in peace andAaions
warre, &c. but even their very yiaturall ABions and of the
Excrements (in warres a^ainft their Enemies) were ^'"'j^ ']']*■'
figurative and typicall, full of heavenly ?Lr\A.Jpirituall
InfiruBion, which the unbelieving Jewes then faw
not, but the believing faw, as they faw Chrifi Jefius
in the Sacrifices, and all their obfiervations leading to
the bleffed So7i of God, the MeJJiah, the Anriointed,
or Chrifi to come, and his Eternall Kingdome.
Peace. M'' Cotto?i in the next place takes offence
that the FaB of Elijah fhould be called miraculous,
and afkes if it be a miracle for Elijah with the aide
of fo many thoufand Ifiraelites to put to Death
foure hundred andfifitie men. ?
452 The bloody Tenent yet more bloody.
Whether Truth. M" CottoTi miftakes the word, for the
procuring word IS not fuSi but pajfage, which compriieth
the flaugh- not onely the Jlaughter of thefe their Priejis, but
to of thcj-j^g whole tnatter and biifines, as the putting of the
W3S Typi- Worship of the true God, to the Tryall of Fire from
icall or Heaven, the defcending of Fire from Heaven, the
devouring of the Sacrijice, and licking up of fo much
water, and upon this fo great a number of their
Priejis (the Fathers, Shepheards, and Go^J' of the
people) fo thunder-fmitten as from Heaven, with
fo fudden and dreadfull th Jlaughter, what can thefe
be but an extraordi?iary inJpiratio7i in the Prophet,
■3. fupernaturall defcent and operatioyi of Fire, yea and
an extraordinary and wonderfull change in the
heart of the People'? And I doubt not but M""
Cotton doth fometimes give an heavenly and fpirit-
uall JigniJication, \.o all th.t(e. Jigur at ive ^nA. miracu-
lous Myjleries.
Peace. But I wonder at the next words ; Thouj;"h
Chrijl [271] (fayth he) gave no fuch Commijpons ro
Minijiers of the Gofpel to put falfe Prophets to
Death, as Elijah did, _yet the A£l of Dutie was an
ordinary dutie of tnorall Righteoufnejfe, belonging to
fuch as bear the Sword. Anon againe he writes ;
This Example will not extend to the Idolaters of
the World.
" Firft, Becaufe many thoufand thoufand of them
" are exempt from the civill Magijlracie of Chrif-
" tians.
" Secondly, They were never in Covenant with God,
" to whom onely the Law of Mofes concerning the
" puni figment of Idolaters extended.
in
lous
matters.
The bloody Tenent yet more bloody. 453
" Thirdly, Though the IJraelites were Idolaters, yet
" E/ijah {p3.red them, because of their /Implicitie and
" Ignorance.
Truth. I anfwer, firft, if Chriji Jefus gave no ^o Com-
fuch CofntniJJion (as is confelTed) then woe to all ^^^^^
thofe Popifh and Protejlant Priejis, who have (by Chriji for
theft, or Jtatterie, or other evill meanes) got Corn- '^"^^^j^'^""
mijjions from the Civill powers of the World, where- ment
by (to maintaine their own honours, and profits of'''='ig
Bifloo pricks z.nd Benefices, &c.) they fmite with the"""
fifi ^.ndfword, of wlckedyies: or under 2i pretence of
/6«3/y' Orders in themfelves, put- over the drudgery of
Eixecution to their enflaved Seculars!
Secondly, If thefe need no Commijfion, becaufe
to put to Death the falfe Prophets and Idolaters, is
an A£f of morall Right eoufinejfe, how agrees that
Pofition and thefe three together,
Firft, onely Chrifiian Magifirates (faid M"" Cot-
ton) muft adt in thefe cafes.
Secondly, They muft aft again ft fuch onely
as are Church-tnetnbers.
Thirdly, They muft not ad: againft fuch Church-
members as commit Idolatrie out of fimplicitie or
Ignorance.
Peace. Deare Truth, if it paffe your capacitie to
reconcile thefe in point of Truth, it muft needs
pafle mine to fee how such DoBrlnes can ftand with
any civill peace or order in the world.
Truth. To affirme fuch ABions to be ordinarie a/dmon-
duties of morall Righteoufinefie, belonging to fuch as ftrous du-
beare the Sword, and yet not to be prafticed but by "Yi'^''^°'
fuch Magifirates as are moft rarely found in the eoufnefle.
454 '^^^ bloody Tenent yet more bloody.
World, and on fuch a people in fuch an Order as is
mort rare in the Nations of the World, is to me all
one, as to call all Fathers and Majlers in the World
to fuch ordinarie Duties as belong to every Father
and Majier of a Familie : Or to call [272] Majlers
and Commanders of 5-6//)J' to fuch ordinarie duties
as belong to all Majlers of Ships in the World:
Or Captaines and Commanders in Warre to fuch
ordinarie Duties as belong to all Captaines and Cow-
manders in World, and then at lalt to tell them : It
is true, the Duties are ordinary and common, to all
Fathers, Majlers, Commanders, Captaines, but thofe
Duties are to be performed onely by fuch Fathers,
Majlers, Captaines and Commajiders, and in fuch
Families, Ships, and Armies as are not ordinarie to
be found in the World.
Godschil- Peace. I fee not but the Similitude doth fully
''ders reach, for indeed although fuch a people fo and fo
and mon- in Covenant with God, according to M"" Cotton, were
true vi/ible Churches according to Chrijls Injlitution,
and fo confequently their Magijlrates truely Chrif-
tian, yet compare fuch Magijlrates with the reft of
the Magijlrates of the World, who as lawfully beare
the Sword as Themfelves, and compare fuch a peo-
ple fo and fo in Church-Covenant, with the reft of
the people and Nations of the World, and we fhall
not finde them ordinary and common, but rather as
fix fingers, icotiders and monjlers to all other parts
of the World, yea even to the very Popijh and Prot-
ejlant parts of the World alfo.
But to end this Chapter ; The other fad: of
Elijah in flaying the Captaines with their fifties, M""
dren are
woni
and :
fters ac
counted
The bloody Tenent yet more bloody. 455
Cotton acknowledgeth not to be alledged by any
other Authour in this Cotitroverjie, but onely by the
Difcuffer, to make himfelfe work in fuch Cobweb-
Evajions.
Truth. M^ Cotton forgetteth for Elijah his A^ ^^'J!'^ ^'^
(from Luc. 9. [54.] ) hath been mentioned by others, cTpTafnes^
and anfwered too by Mafter Cotton in this prefent and their
Booke and Controverjie. And for the Cob-ijoebs, '^^^-
let the poore JVitneJfes of Chriji be efteemed as
Spiders, and their Tejiimonie and Witnes but as Cob-
webs, yet let them not be difcouraged, but lay
hould (like Solomons Spider) with the hand of Jpi- ^ ,
rituall Diligence, and let all fuch their heavenly Cob- fuU Spi-
webs be in Kings Pallaces. And let them know '^^^ and
their Cob-webs be of fuch 2.Jlrength, that how everp°^j^^J'
the cruell Beezome of perfecution may fweep them
downe, out of this World, yet in point of Truth
and true Chrijiian power and worth, neither Pope
nor Prelate, neither Prejhyterian, nor Independent
perfecutour, nor Baalzebub himfelfe (the God of
Flies) fhall ever be able to fweepe them downe, or
breake through them.
273] ExatJi: of Chap. 74. and j^. replying to
Chap. jj. and 78.
Pd'fif^.TN Chap. 74. One pafTage cannot be pafh
J. by, to wit, [God hath laid this charge upon Touching
Magijlrates in the Old Tejla??ient to punifh Seducers, Seducers,
and the Lord Jefus, never tooke off this Charge in^"'^.']'^""
the New Tejlament : Who is this Difcujfer, that he ments.
456 The bloody Tenent yet more bloody.
Jhould account Paul himfelf, or an Angel from Heaven
accurfed, that Jhould leave this Charge upon Magis-
trates, which God laid on and Chriji never tooke offf\
Truth. This is but a Repetition of what hath
formerly been examined: unto which therefore I
briefly fay, It will never be found true, that God
hath laid this charge upon all Magijlrates in the
World, as he did upon the Magijlrates in Ifrael, to
punilh Seducers.
Chriftje- Secondly, Go^ laying this charge upon the Gov-
ixmhoW^- ernours and Magijlrates in Ifrael, the. Church oi God
figure?" (^" ^^^ O'A') lays it ftill upon Chriji Jefus and his
thoag'h \\e Governours fpirituall under him in his fpirituall
name not Ifrael, which Kingdome he adminiftreth, with
them in Lawes, PuniJlome?its and Weapons Spirituall. All
particular, this M"" Cotton in his Controverfie hath acknowl-
edged.
Thirdly, When he faith, Chriji fefus never tooke
off this Charge.
Firft, I anfwer, let that Parable which he men-
tioneth be the Tryall of it in the feare of God.
Secondly, God having now in thefe laft times
declared his will by his Sontie : Where hath his
/ blejfed Sonne fpoken to us, to build no more Temples,
to ereil no more Altars, to offer no more Sacrifices?
And yet thefe and the whole frame of that typicall
State we juftly abrogate, both from the words
of Chrifi and his firft Mejfengers, which are plaine
and eafie enough to fuch whofe eyes it pleafeth God
to open, although (in exprelTe Tearmes) Chriji Je-
fus hath not given an expreffe Catalogue ot all fuch
particulars to be abolifhed.
The bloody Tenent yet more bloody. 457
Peace. In the next pafTage M"" Cotton deeply
chargeth the poore Difcuirer with partialitie h. falf-
hood ; upon which Groimds he turnes off all the Con-
feque?ices, which the Difcuffer oblerved to follow
upon M"" Cotto7is Co7icluJio7is .
Truth. It is true, the Authour of the Letter ex-
preffeth Liber tie [274] of Confcience to fuch as feare
God indeed : M"" Cotton fubfcribes, but prefently
razeth out his Subfcriptioft in thefe words following,
which he hath againe now reprinted, to wit, *' But
" the Queftion is whether an Heretick, after once or
" twice AdmoJiition (and fo after ConviBion) and any
" other fcandaloiis and hainous offendour, may be
" tollerated, either in the Church without Exco?n-
" munication, or in the Common-weak without fuch
^' punijljt7ient, as may preferve others from dangerous
" and damnable l7ifeBio7i.
Peace. Who fees not but this bloudie Tene7it (iTheMyf-
meane thefe words now recited) doth not onely re- gY'^d°^
ftraine Libertie of Confcience to fuch as feare GodTmtnu
indeed, and fpeakes Jire and fagot to all the world
befide : But alfo (under the name of Heretick and
Seducer) throwes into the Furnace (moft commonly
and ordinarily) all fuch as feare God [Chrifl fefus
and his Mef[e7igers and Minijiers not excepted) who
have alwayes been and are accounted, the chiefefi:
Hereticks, Blafphe7ners, Deceivers and Seducers in
this World?
Truth. I adde the Confequences therefore remainej^^ blou-
good, that either All the Inhabitants of the World |fgn°gs^Jj
muft come into the efate of m.en fearing God: Orthebloudy
elfe dijfe77ible Religion, and fearing God, in hypocrife : Tenent.
58
458 T^he bloody Tenent yet more bloody.
Or elfe, be driven out of the World. Then alfo the
Civill State muft judge of the Spirituall, and of
Magijirates fearing or not fearing God : The Peo-
ple muft judge (I fay) who feare God indeed, and
are by them to be permitted, and who are the Here-
ticks, and to be pu?iijhed, which who may not fee to
be the driving of the world out of it felfe, and the
bloudie routing up of all Societies of Men ?
Peace. This charge of partialitie and faljhood,
you have (Deare Truth) to my underftanding fliield-
ed the poore Difcufler from. Can you now helpe
his Forehead, and his Heart, which M"" Cotton in the
next paiTage chargeth with another notorious and
impudent faljliood, in relating out of a printed booke
an Anfioer of the New Englijlj Minijiers to ^ejlions
fent unto them from their Brethren in old, which
The fad anfwer M"" Cotton faith he cannot finde.
fh?biou-^ Trw/Zj. So much Gall and Vinegar hath M-" Co/-
die Tenent ^<?« powrcd forth in this whole pafTage from the
onM' Ct-z-fli-ft to the laft of it, that no fober minded man
Sp^^rk"'"^ fearing God, and knowing M"" Cottons [275] former
temper of Spirit, but will confefTe two things :
A lament- Firft, that this bloudie Tenent of perfecution hath
^^jf ^^^: infedled and inflamed his very naturall Temper and
the change and former fweet peaceable difpofition.
of M' Cot- Secondly, his Eye (being thus bloudfiot) is fo
tons P"""- ^eaj^ened in its former (and otherwife excellent
fight) that it now queftions no Difference between
the Moutitaines and the Molehills, for at the worjl,
in co77imon probabilite of Reafon, there can be but a
miftake in the Difcufl"er concerning this paflage.
Peace. If the Difcufl"er have no fparke of the
The bloody Tenent yet ?mre bloody.
459
feare of God, yet if but cotmnon civilitie and honejlie,
or leaft refpedl: of comvion credit among men, it were
impollible for him to forge fo grolfely in i?iatters
lately printed, publike and obvious to every eye.
Truth. The truth is, whether there be different
Editions or different Copies printed, let M"" Cotton
and whom it concerns take care of it, for the Dif-
cuffer is confidently refolved that if this palfage
(for the. fubjiance of it) be not ^r/«/f^and to be read
in print of all men, in their natfies, he will then
willingly beare and lye under the charge of a falfe
forehead and heart, which M"" Cotton in fuch heate
and anger imputes unto him.'
Exam: of Chap. 76. replying to Chap. 79.
Peace.'f'H this fhort Chapter the DiicufTer is charged
X with Ignorance and uncharitablenes, for
thinking amilfe of the Penmeti of the Anfwer to
the ^ejiions, to wit, that he fhould conceive that
• Cotton charges Williams with "notori-
ous impudent falfehood in matter of faft"
becaufe he interpreted the answer to the
thirty-firil quetlion as againft allowing
the Prefbyterians "civil! cohabitation"
here. This anfwer is quoted in a note
to the firft reference to this matter in
The Bloudy Tenent, ■p. 114. Pui. Narr.
Club,\\\. 215. Robert Baillie made a
fimilar charge with Williams, and per-
haps took his impreffion from him. " In
all New England no liberty of living for
a Prefbyterian. Whoever there, were
they angels for life and doftrine, will
eflay to fet up a different way from
them, Ihall be fure of prefent baniih-
ment." Quoted by Hallam, Const. Hifi.
of Eng. 359.
The movement of Child and others,
called by M' Palfrey a " cabal of Pref-
byterians," for more liberal treatment of
diflenters, was of courfe known to Bail-
lie. Gov. Window went on a miffion
to England in 1646, to defend the Maf-
fachufetts government. In his Briefe
Narration he claims that Prefbyterians
as well as Anabaptifts were allowed. —
Young, Chron. of Pilgrims, 402. The
ftory of the treatment of Prefbyterians
in Maflachufetts, is told in Palfrey, Hiji.
of N eta England, ii, 165-178.
460 The bloody Tenent yet more bloody.
the pajpige to New England (honXA change the Judg-
ment or ConJcie7ices of Men.
Truth. The Difcuffer profeffeth (and I know in
truth) to bewaile his Ignorance and uncharitablenes,
yet upon a fecond review of the words, it will be
found there was not an hnputation of fuch a conceit,
to thofe worthy Authors, or any man, but an Item
unto all men, occafioned by the Cofijidence expreffed,
that they doubted not, but thole godly brethren of
old Efigland fliould agree with them here in New, if
they were here in New England together. This
Item or Caveat will appeare to be [276] given, not
by way of pofitive Charge, nor in the leaft deroga-
ting from the holy and blelTed ufe of free and hum-
ble Conference, but to take off the Edge of fuch
Conference of agreeing in New England, when the
DifFeren- Uijferences of Gods people have been and are yet
Gods own^^ great in OA/ and New, and fo many Conferences
children and Dfputatmis of Truth and Peace have not yet
'" '-''''^^"'^ raifed that bleffed Agreement of which the Anfwer
land. to the ^ejlions would make no doubt.
Peace. Me thinkes there fliould be little hope of
their coming to New England when the Neio Eng-
lijh Minijlers had got the Advantage of the higher
ground, and Carnall Sword for their Religion to
Friend, and had expreft their Judgment of their
conceiving it not fafe, that (if they fhould not
agree,) their feverall wayes of Worfloipping God,
fhould be permitted in one Comtno7i-weale.
Truth. Yea and I believe ftill the Co}fequencewi.s
truely gathered by the Difcuffer (how ever M"" Cot-
tofi hath fo charged his Forehead and Heart for it)
The bloody Tenent yet tjiore bloody. 46 1
to wit, that the New Englifi Minijiers could not (as
their Confcience flood) advife the Magijlrates of
New England to permit that which their Confciences
and judgments taught them was not fafe, &c.
Peace. Thefe paiTages occafion me to remember a ProfefSon
ferious ^lejlmi which many fearing God have made,jgc^g j^
to wit, Whether the promife of Gods Spirit bleffing New-Eng-
Conferences, be fo comfortably to be Expedled in ^^"y' "°^
New England, becaufe of thofe m2.ny pub like JinnesYi^irus as
which moft of Gods people in New England lye 'hat
under, and one efpecially, to wit, the framing a[^gpgj.^g.
Gofpe I or Chrijl X.O themfelves without a crojfe, norcuted)in
profejjing nor praBicing that in Old (except of late '^'''*'-
in times of Libertie) which they profeffedly come
over to enjoy with Peace and Libertie from any
crojfe of Chrtji in New.
Truth. I know thofe thoughts have deeply pof-
feffed, not a few, conlidering alfo the Jin7ie of the
Patients, wherein Chrijlian Kings (so calld) are
inverted with Right by virtue of their Chrijiianitie, fm o^New-
to take and give away the Lands and Countries o'i Englands
other men; As alfo confidering the unchrijlian^l^^^^^
Of^/Z'j- fwallowed downe, at their coming forth from
old England, efpecially in fuperftitious Land his time
and domineering.
And I know thefe thoughts fo deeply afflicted
the Soule and [277] Confcience of the DifculTer 'f ^^ ^"'
in the time of his Walking in tlie Way of New ^^l\)JJJ^
Englands Worflnp, that at laft he came to a perfwa- the Pat-
fion, that fuch linnes could not be Expiated, with-'^,"" r
• • • T^ 1 1 11-1 New-Eng-
out returnmg againe mto England: or a publike /aW.
acknowledgement and Confeffion of the Evill of
462
The bloody Tenent yet more bloody.
fo and fo departing : To this purpofe before his
Troubles and Banijlmient, he drew up a Letter (not
without the Approbation of fome of the Chiefe of
New-England, then tender alfo upon this point be-
fore God) directed unto the King himfelfe, humbly
acknowledging the Evill of that part of the Pat-
tent which refpedls the Donation of La?id, &c.
This Letter and other Endeavours (tending to
wafli off publike Jinnes, to give warning to others,
and above all, to pacifie and to give Glory unto
God) it may be that Councells from Flejlj and Bloud
fuppreft, and Worldly policie at lafl: prevailed : for
this very caufe (amongft others afterwards re-ex-
amined) to banifli the Difcuffer from fuch their
Coajls and Territories.^
• The letter on the Patents above re-
ferred to, was probably the treatife which
he had drawn up while at Plymouth, as
he ftated, "for the private fatisfadlion of
the Governour of Plimouth." It was
probably never printed, although Cod-
dington in 1677, charging him with be-
ing againft the King's Patent and authori-
ty, said, he "writeth a large Booke in
Quarto againft it." Letter in 'New-Eng-
land-Fire-brand Quenched, fecond part :
p. 246. This treatife was brought to
the notice of the Governor and afliftants
of Maflachufets, Dec. 27, 1633, after
M' Williams had gone to Salem. "For
this, taking advice with fome of the moft
judicious minifters, (who much con-
demned M' Williams's error and pre-
fumption) they gave order that he Ihould
be convented at the next court, to be cen-
fured, etc." He wrote to the Governor
and council "very fubmilTively," "with-
all offering his book, or any part of it to
be burnt." Jan. 24, 1634 "'he gover-
nour and council met, to confider of M'
Williams's letter, etc., when with the
advice of M'' Cotton and M' Wilfon and
weighing his letter, and further confider-
ing of the aforefaid offenfive paffages in
his book, (which, being written in very
obfcure and implicative phrafes, might
well admit of doubtful interpretation,)
they found the matters not to be fo evill
as at firft they feemed. Thereupon they
agreed, that upon his retraftation, etc.,
or taking an oath of allegiance to the
King, etc., it fhould be pafled over."
Winthrop, i: 145, 147. Still Cotton
declares that this was the firft of two
things "which (to my beft obfervation
and remembrance) caufed the Sentence of
his Banilhment." Anfwer &c. 27. Pub.
Narr. Club, ii, 44. It was not however
contained among the final charges re-
ported by Winthrop, as leading to his
baniftiment, although Williams in the
text admits that it was among the caufes
which led to it. Winthrop, i. 193.
The bloody Tenent yet more bloody. 463
Peace. But from Violence to the Difcuffer, or any
other, M'' Cotto?i (in the next paflage) protefts his
Innocencie, and infinuates the Difcuffer to be no other
then (a Devill) an Accujer of the Brethren, for im-
puting to them any fuch Evill, &c.
Truth. He that reads how hard the Heart ofGodschil-
holy David grew, in the finne of Whoredotne and i,g j] '
Murther, untill the Lord awakened him, will leffeofbloudy
wonder, that Spirituall Whoredotne and tnurtheroiis ?«■■'""-
• 7 -r -r 1 TT r /^ 1 T^ • 1 .tionforthe
Violence, may poilelie the Hearts or Kjods Davids and hiding of
holieft Servants now, and that without blufli, or'heirfpi-
Hiame, or leafl appearance of Reletititig : Doth not ^j^^^g^"^""
all this whole Traverfe of M"" Cotton maintaine a
perfecution even unto Death, of fuch whom the
Civill State fhall judge Heretic ks, Blafphemers, Idola-
tors. Seducers, &c.
Doth not this very Chapter expreffely iuftifieGodsmer-
perfecution upon the Subverters of the ChriJiian^X ^^^°^'
Faith, obftinate after ConviBion ? upon Blafphemers, Englands
Idolators, Seducers? And is M"" Co/^o« not informed, periecu-
what fucceffe his DoSlrine hath had, that (if a mer-^^^^'l^,
' \ _ the mercy
cifull God had not prevented) nor Courting, nor of o/JEng-
Fining, nor Imprifoning, nor Whipping, nor Banijlj-^""'^' '^^
ing had been punijl.vfie?it fufficient, to men anddiffenting
women, for caufe of Confcience in New-England, Confden-
but even Death it felfe, (according to the principles'^^^'
of perfecution) had been inflidied.
Peace. M."" Cotton will urge that Gods people will
not be fuch Hereticks, &c.
278] Truth. I might urge M'' Cottons owne grant
of fuch finnes in Gods owne people, for which they
may be juftly Excomtnunicated ; but I will rather
464 The bloody Tenent yet more bloody.
f^oly produce an Injlance in our Nation of England.
and CrcOT-None fearing God will eafily deny the Eminent
n/f//joyn- Godlines of Cranmer & Cromwell in King Henry
'"erfrcu ^^ eight his dayes ; At that very time when King
tors of Henry himfelfe difputed in fo famous an AJfembly
Chrift Je- againft the blefled witnejfe of Chrijl Jefus, John
"g2°" ° Lmnbert I Finde we not alfo holy Crarimer dif-
weaknesinputing before the King and that Stately Affembly,
H. 8. his againft this poore Servant of God, for that horrible
and monftrous Idoll of Tranfubjlantiation ?
Peace. Finde we not then alfo holy and zealous
Cromwell (at the Kings command) reading that blou-
die Sentence of Death againft that blefted Lambe
of Chrijl Jefus, who was thus worried to Death,
not onely by the bloudie Wolves the Bijljops, but
even by thofe holy Lambes of Chrijl, Cranmer and
Cromwell alfo !
Themoft T:ruth. This was that blefled Lambert, a true
paflages oiFollower of the Lambe of God Chrijl Jefus, who
Cromwell cryed out in the midft of the Flames, None but
in iLxhe. Chrijl, None but Chrijl : and well might he fo cry:
8. his Not Cranmer, not Croinwell, who after fo much
dayes. Light in DiJputatio?ts, yet perfifted in their Herefe
and Idolatry, and partaking with violence againft this
holy man, that he might well cry out. None but
Chrijl, None but Chrijl.^
■ This was the dying exclamation of the crafty inftigation of Gardiner, Bifliop
John Lambert, who was burned at of Winchefter. The difputations, &c.,
Smithfield, in I 538. His condemnation are given in Fox, A^s and Monuments,
was read to him hy Cromwell, by com- ii. 331-358.
mand of the King, as Fox fuppofes, at
The bloody Tenent yet niore bloody. 465
Exam: of Chap. jj. replying to Chap. 80.
Peace. A S it is (Deare Truth) oftentimes in Joiir-
±\. nies, the worji way and Jaddejl weather
attends the "Journies End: So here M"" Cotton (neere
our clofe) chargeth upon the Difcuffer a threefold
wrejling of his words, and accordingly fo much
falfe-dealiiig.
Truth. It is fad on the DifcufTers part, if this be
done by him, either by a willfull or a negligent
hand.
Peace. Yea and it is fad on M"" Cottons part, if
the Charge be not reall zndi fubjlatitiall.
Truth. M'' Cotton acknowledgeth his words to be
thefe [The Godly will not perlift in Herejie or tur-
bulent Schifme, [279] when they are convinced in
Confciejice of X.h.tjinfull?iejfe of their way] The lirfl:
charge therefore againft the Difculfer is that he
confoundeth Admonition with ConviBion, for (faith
(M"" Cotton) Admonition ought not to be difpenced
untill the ojfendour be convinced \n his own Confcience
of the Jinfullnejfe of his Way.
Truth. For anfwer hereunto the DifcuiTer to my
knowledge humbly appealeth to the Searcher of all
Hearts, that he hath not willingly nor wittingly
falfified M^ Cottons words in a tearme or fyllable.
And indeed whether he hath wronged him at all,
or be not rather unjuftly trampled under the feete
of weake and pajjionate charges, the DifcuiTer ap-
pealeth to M"" Cottons owne Confcience, awaked (if
God {o pleafe) out of this bloudie Dreanie.
Peace. Yea but (fayth M"" Cotton) Admonition is
59
466 The bloody Tenent yet tnore bloody.
Of Admo-one thing, and Convi£lio?i in their owne Confcience
and Con- ^^ another ; for though layth he, Adtnonitmi ought fzot
vidlion. to be difpeiiced till after ConviSlion, yet it may fall out
that the Church (through miftake) proceedeth to Ad-
monition before ih.6 offendour be cofivinced in his own
Confcience of the finfullneffe of his Way.
Truth. Palling gently by the want of Equitie in
M"" Cotton to the Difculfer, in condemning him of
faljhood, for taking AdmoJiitioji for ConviBion, when
he makes it but a mifake in the Church to pradtice
the one for, or before the other :
I anfwer, I know not that futable DiJlinBion be-
tween Admonition and ConviSlion, as M"" Cotton car-
rieth it, faying, that how ever the Church may
through miftake pradlice Admonition before Con-
vi£lio?i, yet Admonition ought not to proceede, untill
after ConviBion in a mans owne Confcience, for linde
we not the words Keprooving, Rebuking, Adinoniflmig,
Exhorting a brother, indifferently ufed both in the
O/^ and New Tejiatijent? And doth not that very
word kXvf^ov {Matth. 18. Reprove him) imply Con-
viSiion as well as Reproofe or Admonition, for doth
it not fignifie Convincingly reprove him ?
Convic- Peace. I have heard indeed, that ConviBion is
fbid'"^"" two-fold:
Firft, External/ and. legall before men in Civill or
Spirituall judicature.
Secondly, EJfeBuall and inward in the Court of a
mans owne Confcience before God, which internall,
alwayes followes not the Externall.
280] Truth. No, fuch Externall ConviBion may be
legall before men, but not in the fight of God, and
The bloody Tenent yet more bloody. 467
a mans owne Confcience, as we fee in the cafe of
Naboth, who was legally convidl of Blafpheiny , when
acquitted by Go(^ and his owne Confcience: As alfo
in thofe Confciences (of which Paul fpeakes) feared
with hot irons, which Confciences (notwithftanding
the abundance of Light from heaven convincing,
yet) are not brought from believing Lyes.
Peace. Yea, but it feems by M"" Cottons words,^,^ p°^-
that the Church, that is (according to his way) the ^^^^^(1^.1^5
Major part of the Church muft judge that the Here-
tick is convinced in his own Confcience of the Jin-
fulhieffe of his way before fhe proceedeth to Ad?no-
nition.
Truth. For my part I cannot reconcile thefe three
Propojitions, comprized by M"" Cotton in thefe few
lines.
Firft, the Godly will not perfift in Herejie or
turbulent Schifme, when they are convinced in Con-
fcience of the finfullnefle thereof.
Secondly, The Church is to judge of the Con-
viBiofi of fuch a Godly mans Confcience.
Thirdly, Although fuch a Godly man be con-
vinced of the fnfulnejfe of his way, yea although
he will not perlifl: in Herefe or turbulent Schifme,
when he is thus convinced in Confcience of the fin-
fulness thereof, yet then is the Church to proceede to Convict-
Admonition. For thus he fayth. Admonition ought ion fuffici-
not to be difpenced till after ConviSlion. ^"f' ^^"'
Peace. If M'' Cotton fpake of the firil ConviSlion,^^^^^^^
to wit, the Externall, I could fubfcribe, but now efficient
speaking of that internall in a mans owne C'ow- i"'^^A j^
fcience, I fee it pleafeth God, mofl holy and onely Spirit.
468 The bloody Tenent yet more bloody.
wife to permit the befl: and and wifell: of his Ser-
vants, to intrap, intangle, and bewilder themfelves,
that they may learne to confefle him onely and in-
finitely wife, and be more humble in themfelves, as
fools and lyars, and leffe bitter in their Judgements
and Cenfures on the poore Underlings and Outcajls.
Chriftje- Tr«//6. O that M"" Cotton who grants the Godly
counted) may fall into fuch fowle finnes of Herejie and
the great- Schifme, may also be godly jealous over himfelfe
^.'^.^gj^' and others fearing God in old or New E?igland, that,
phemer, alfo poffibly they may fall, into the very finne of
Seducer, perfecutmg the Sonne of God himfelfe, efpecially
ceiverThat^^"^^ it is the [28 1 ] Lot of Chrijl Jefus (beyond all
ever was Compare) both in Himfelfe and his Followers, to be
in this accounted the greatefl: Heretick, Blafphemer, Seducer
and 'Deceiver.
Peace. To the fecond and third Charge M"" Cot-
tofi complains of falfe dealing, in that the Difcufler
fhould render his words, as if he charged fuch to
be objiinate perfons, that yeelded not to once or twice
Admonition, and that for every Errour, when he
fpeakes onely of perfifling in Herefe, or turbulent
Schifme.
'Truth. For anfwer, let Mf Cottons Conclufions in
the beginning of this Booke be remembred.
Wherein he maintaines that a Man of Erroneous
and blinde Confcience in Fundamentall and weighty
points, and perfifting in the Errour of his way, is
not perfecuted for caufe of Confcience, but for fin-
ning againft his Confcience. Whence it followes
that the Civill Courts of the World mufi: judge:
whether the matter be fundamentall and waighty :
The bloody Tenent yet ??tore bloody. 469
whether the partie have been rightly once and twice
admoniJJjed : and whether he perlift in the Errour
of his Way : that is, whether he be ohjiinate after
fuch Admonition, and muft then be perfecuted, though
(as the Conclujion wofully concludeth) not for caufe
of Confcience, but for finning againfi: his Confcience.
Peace. Yea but the Difcufi"er (fayth M^ Cotton)
dealeth falfly, in carrying my words, as if I had
faid, that Godly perfons in whatfoever Kn-our they
hould, if they yeeld not to once or twice Admo-
nition, they muft needs be objlinate : whereas (he
faith) he fpeakes not of every Errour, but of per-
fifting in Herejie and turbulent Schifme.
Truth. The Difculfer did not fo fay, or fo carry Small mat-
it as M"" Cotton infinuates, but this he faith, that '"' f j
, ' ' counted
even in the place of Right eoufnejfe and yudgetnentHtrt^its.
(as Salomon faith) Iniquitie, and fuch Iniquitie (in all
ciijill Courts of the World, and in all Ages of the
World) ufually hath been found, that as in multi-
plying glaffes a Flea is made an Elephant, &c. So
the poore witnejfes of Chrijl have been proclaitned
and perfecuted for Hereticks, Blafphemers, Seducers,
&c. not onely for houlding the Popes Tranfubjlan-
tiation, Auricular ConfeJJion, Purgatorie, and those
waightier points of the Beajls ivorjhip : but reading
a piece of a Leafe of Scripture or any good Booke
is Herejie: Eating a piece of Flefh in Lent, yea the
flight breaches of the fmalleft Traditions of the
[282] Elders and State Worjldips, accounted Herejie,
Blafphe)nie, &c.
Peace. Hence it was I think, that the Naturalijl
could tell us in the Fable of the Fox and the Lyon,
470 T^he bloody Tenent yet more bloody.
that the Fox ran not away in vaine upon the Pro-
clamation of the departure of all horned Beajis, as
knowing that if the bloudie perfeciitors of the World
fhall fay, the plainejl Ears are homes (that is, the
frnallejl Errours, yea the plainejl Truths are Herejies)
it is in vaine for any Innocent to plead they are
but Eares, &c.
The bar- Truth. Yea hence it was that in that famous, or
ufaee'W rather moft infamous Councell of Conjlance, the
John Hus blelTed Servant and witnes of Chriji 'Jefus, yohn
I? '^^ Hus, was as it were ftobd to Death (before his
at Con- burning) with tearmes of Herejie, Heretick, Here-
jiance. Jiarck, yea though he held as the Pope and the
Councell held, even in thofe points for which they
condemned him, becaufe (befide their hatred for
his Holi?ies, witneffing againft their Filthines) them-
felues would fay from his writings, that he did hould
fo and fo againft their Popijh Tenents, which he
he himfelfe profeft he never did.'
Peace. In the next place (Deare Truth) are two
PaiTages related by the Difcuffer from New England.
to which Mr Cotton gives no credit.
2. He fayth. If fuch words were fpoken, they
might be fpoken upon fuch waights as might hould
waight, &c.
'"He himfelf would never allow could not have found many members
even to the lail, that he had departed of the Council to agree with him. Many
from the orthodox ftandards of the of the propofitions attributed to him by
Church, — the Scriptures, and the Fa- the Council he publicly difavowed, and
thers. In fact, with the exception of others he explained in fuch a manner
the views of Jacobel in regard to the that they could not properly be regarded
communion of the cup, there was fcarce heretical." Gillett, Life and Times of
a doftrine which he held, upon which he John Huss, ii : 74-75.
The bloody Tenent yet more bloody. 47 1
Truth. For the Stories and the DifcufTers mil-
takes (willing tnijiakes, as M"" Cotton feemes to in-
finuate) I know the Dilcuffer humbly delires like a
true Traveller to his heavenly Countrey, to heare of,
and fee and acknowledge, and forfake every Jalje
path ■i.xvAJlep (by the helpe of Chrijl) that the poor-
eft childe though but a naked Pagan fliall hint him
of: But why (hould the Stories feeme incredible
that fuite fo wofully fit with the Co7ntnon Tenents ?
Peace. It may be M'' Cotton will not believe it,
nor approve it : But there are not two, but ten wit-
neffes, to teftifie fuch Stories, were it feafonable to
relate and inlarge fuch particulars.
Truth. Let M"" Cotton then pleafe to underftand J"^^^^"*"
(to paffe by particular names of the former Stories, deftroying
which are ready to be declared to any charitable andcivilitie
loving Enquirie) that his bloudie Tenent is a bitter ^"^^^ ^
Roote of many bitter branches, not onely bitter [283] Societies
to fpirituall tajis, but even to the taft of Civilitie °"t °^ ^^^
and Hu?nanitie itfelfe. But fince the names of per-
fons are fo delired, I fhall relate (not out of any
perfonall difrefped: to M"" Streete and the people of
Cohannet, alias Tau?iton, my loving friends) what
many teftifie, that the faid (reputed) Minijier M''
Streete, publikely and earneftly perfwaded his
Church-metnhers to give Land to none but fuch, as
might be fit for Church-members : yea not to receive
fuch EngliJJj into the Towne, or if in the Toivne, yet
not to Land, that if they lived in the Towne or
place, yet they might be knowne to be but as Gib-
472 The blooay Tenent yet more bloody.
eoTiites, hewers of wood, and drawers of water for
the fervice of them that were of the Church.^
Peace. I know what troublefoine EffeBs followed
in the fame place, and what Breaches of Civill and
humane Societie ? What Departures of divers, and
Barres to the cotnmiyig of others, to the fpoile and
hindrance of a moft likely and growing Plantation.
But to proceede (Deare Truth) you cannot more
faithfully and carefully labour to difcharge the Dif-
culTer of falfioods, then M"" Cotton endeavours to
lay them on : For to the former three, behould in
the next palTage foure more.
" For, firft the DifculTer is charged to report M""
" Cottofi as expreffing Confidence in this caufe,
" which M"" Cotton fayth he expreffed not.
" Secondly, He reports M"" Cotton to fay, that he (to
" wit, Mr Cotton) had removed the grou?ids of this
" Errour, whereas M'' Cotton (faith he) faid not fo,
's but that he had fpoken fo much for that End.
" Thirdly, He foifteth in the name of great Errour,
" which though it be fo, yet M.'' Cotton did not fo
"Jlile it.
" Fourthly, That M^ Cotton fhould conclude, that
• Nicholas Street was inftalled Teach- divifion in the church which Leckford
er at Taunton, together with William relates had fome conneftion with the
Hooke as Paftor. "What day that was, facts afterted above. " Cohannet, alias
is afked in vain" fays Mr. Savage ; Gen. Taunton, is in Plymouth Patent. There
////?. of N. E. iv : 222. It was proba- is a church gathered of late, and fome
bly in 1637. Hooke went to New Ha- ten or twenty of the church, the reft ex-
ven feven years after, at which time eluded. Mafter Hooke Paftor, Matter
Street fucceeded him as Paftor. In 1659 Streate Teacher." Plain Dealing, 40.
he alfo went to New Haven, as M' Baylies thinks it not improbable that
Hookes fucceffor, and died there April Richard Williams, one of the firft and
22, 1674. Emery, Minijlry of Taunton, leading fettlers of Taunton was a relative,
i: 156. Baylies Memoirs of Plymouth and perhaps brother of Roger, tiew
Col. i : 290-295. It is polEble that the Plymouth, i : 272, 284.
The bloody Tenent yet more bloody. 473
" to be a great Errour, that perfons are not to be
" perfecuted for caiife of Coiijcience, when he ftates
" the Sluefiion fo, that none ought to be perfecuted at
" all for caufe of Confcience, but for finning againft
" their Cojifcience.
Truth. Sweet Peace, he that hath a minde to
beate a T)og, will soone linde a cudgell, &c. If M""
Cotton had not efteemed the Difcuffer as a Dog, and
had not had as great a minde as a Dog to ufe him,
he would never have io catcht at every line and 'word,
to finde out (fuch) the DifcufTers Lyes and Faljlioods.
284] For, firft, it is apparant that the DifculTer
lere undertooke not to repeate M'' Cottons words,
but upon fuch and fuch words of M"" Cottotis (com-
pared with all former Agitations) to colledl accord-
ing to his underjlandirig fuch a Conclujioji.
Peace. But whether he hath rightly and without All Men
breach of Truth or Love fo and fo colledied, let it^reconfi-
be (briefly) in the feare of God exafnined. their'"
Truth. Firll: then, hath not M^ Cotton through owne
all this difcourfe, expreft a Conjidence (fome have °P'"'°"^"
called it itnperious and infulting) againft the poore
Hereticks, Blafphetners, Seducers ? And doe not
thefe words [for avoyding the grounds of your Er-
rour] import fo much ?
Secondly, Doth not M"" Cottons words imply that
in his opinion fuch a Tenent is an Errour, and that
by fpeaking fo much againft it, he hath removed
it, whatever his opponent thinkes to the contrary ?
Thirdly, Why may not the Difcufler or any man
fay, that M'' Cotton counts that a great Errour,
which M'' CottoTi endeavours fo to reprefent to all
men ? ^o
474 The bloody Tenent yet more bloody.
Peace. But the fourth (fayth M"" Cotton) is an
evident faljhhood in the DifcufTer to fay, that M""
Cotton fliould conclude this to be the great Errour,
that perfons are not to be perfecuted for caufe of
Co?ifcience.
Truth. The Father of Lights hath of late been
gracioufly pleafed to open the eyes of not a few of
his fervants to fee that M"" Cottons DiJiinBio?i [of
not perfecuting a man for his Confcience, but for Jin-
ning againji his Confcience\ is but a Figleafe to hide
the nakednes of that bloudie Tenent, for the Civill
Court mufl: then judge when a man finnes againft
his Co7ifcience, or els he mufl take it from the Clear-
gie upon truft, that the poore reputed Heretick doth
fo finne.
Peace. M'' Cotton adds that it is Aggravation of
finne to hould or praftice Rvill out of Confcience.
The per- Truth. True, but I alfo alke, Doth not that per-
^T™^"""^ ° y>r«/(5«r that hunts or perfecuteth a Turke, a yew.
Pagans, 3. Pagan, an Antichrjlian (under pretence that this
^''^ a' °n P^^^^i this Turke, this Jew, this Antichrijlian fins
M/?/, isin againft his owne Confcience^ doth not this perfecu-
a greater /oar, I fay, hould a greater Errour, then any of the
errour foure, becaufe he hardens fuch Confciences in their
then any ' ii-rnT n • i r
of them. Errours by fuch his [285J perfecutton, and that alfo
to the overthrowing of the civill and humane Socie-
tie of the Nations of the World, in point of civill
peace ?
Peace. Well you may (deare Truth) enjoy your
owne holy and peaceable Thoughts, but M'' Cotton
ends this Chapter with hope that the reputed blou-
die Tenetit, appeares not whited in the bloud of the
The bloody Tenent yet more bloody. 475
Lambe, and tends to fave Chrijis Jloeepe from devour-
ing^ to defend Chrijis truth, and to maintaine and
preferve peace in Church and Common-weak.
"Truth. Sweet Peace, that which hath in all Ages The blou-
powred out the precious bloud of the So)ine of God, in'^'f fruits
the bloud of his poore JJjeepe, fhall never be found ^/^^^^/^
whited (as M'' Cotton infinuates) in the bloud of this Tenent.
moft heavenly Shepheard : That which hath main-
tained the ivorkes of Darknes 1600 yeares under
the bloudie Rotnane Emperours, and more bloudie Ro-
mane Popes, hath never tended to deftroy, but build
and fortifie fuch hellijl} workes. That which all
Experience (fince Chrijis time) hath shewen to be
the great Fire-brand or Incendiarie of the Nations,
hath powred out fo many Rivers of bloud about
Religion, and that amongft the (fo called) Chrijlian
Nations. That Tenent, I fay, will never be found a
preferver, but a bloudie dejiroyer both of Spirituall
and civill peace.
Exam: of Chap. 78. replying to Chap. 81.
Peace.'\T'\T'E are now (Deare Truth) through
V V the mercie of the Father of mercies,
arrived, at the laft Chapter of this Sorrowfull Agi- Touching
tation: W' Cotton finds nothing in this worth the |'°"p'|^°"
while to fpeake to ; yet thinkes he it good to findeions.
time to blame the Difcufler for i^i^-Applaufes,
vaine-glorious Triumph, and confident perfwajion,
which before he had noted M"" Cotton for.
476 The bloody Tenent yet more bloody.
Truth. That which was noted in M'' Cotton was
not meerly a perfwajioji or cotifidetice, but indeed an
imperious and infulting confidence, over the poore
and opprefi'ed, and an adding of Vinegar to the
Gall of the Sonne of God, perfecuted in his poore
Saints and Me?nbers.
286] Peace. But may there not feeme to be too in
the DifcuiTer, too great a confidence of the co?iverting
and turning of the bloudie Storme of Warres about
Cotifcience, into merciful! calmes of peace, and of the
returne of Chrifis dove, with 0//w branches of aw'//
Freedome Truth. Then let thoufands and ten thoufands,
fcience ' French, Polonians, Hungaria?is, Trafifiylvanians, Bo-
hath ever hewians, Netherlanders, and others, and now at lafl
been a (through Gods gracious fmiling upon this holy
kerinall Truth of his) I fay, many thoufand Englijh men
Natios fet to their feale and witnes, to wit, that Freedome
Tat^a " ^^ ^^^ Confidences of men, (from all other but fipi-
peared. rituall oppojition) hath ftuck many Millions of Browes
and Hoiifies with 0//tv branches, that were before
beblubbered and overwhelmed with tears and bloud.
Peace. I cannot but confidently fee and fay, that
doubtles, had not the prude?it and zealous care of
Ryiglands Parliament and Armie fubfcribed to this
And blessed means of peace, reftored to Lands and Coun-
ztth\s ^ ^'^-f enibroyled in bloudie civil I War re?, about Religion,
houre in doubtles, the streame of Warre which hath run fo
England. \QY\g with bloud between the Prelates and the Puri-
tans (fo calld) had run as frefh and furious in all
devouring ^^w^j- between the Prefi^yterians and the
Independents.
The bloody Tenent yet more bloody. 477
Truth. Oh bleffed be the God oi peace, who hath
more pitie upon the u?ipeaceable Sonnes of Men, then
they have on Themfelves.
Peace. M'' Cotton in the next place addeth, that
one paffage he may not let pafle, becaufe the name
of Chriji is interefled in it, and difhonoured by it.
to wit, [ChriJl delighteth not in the bloud of men,
but fhed his own bloud for his bloudiejl enefnies .•]
M'' Cotton anfwers ; it is true that ChriJl delighteth ^Jow
not in the bloud of men, while they gainfay and^ ^tsin^'
bloudily perfecute him and his, out of Ignorance : but bloud.
he delights in the bloud of fuch, who after the ac-
knowledgement of his Truth, doe tread the bloud of
his Covejiant under-foote, and wittingly and williiigly
rejedl him from raigning over them : The contrary
whereof he fayth Proclaimes the Go/pel to [be] the
Jeede of the Serpent : Sows pillowes under all ellbowes,
makes the Heart of the Righteous fad, ftrengthens
the hand of the wicked, and proclaimes peace to
yezabell, and her whoredomes and witchcrafts, and
concludes with prayer [287] againfl: fuch a bewitch-
ing of the Whores Cup, where, by open profejjion
fhe is rejedted, but let in by the back-door e of Tol-
ler at ion.
Truth. I perceive (Sweet Peace) that in the wind- Of perfe-
ing up of this Difcourfe M'' Cotton winds up, re- ^""jf^^gg
folveth and reduceth his former pleaded for perfe-
cuting of Hereticks, Blafphemer^, Idolaters, Seducers,
into the perfecuting onely of Apojlates, who after
the acknowledging of the Truth, doe tread the
bloud of Chrifs Covenant under foote, &c. To
which I anfwer ; If fo then the difcerning & judg-
478 The bloody Tenent yet more bloody.
ing between fuch as gainfay Chrijl and blafpheme
him out of Ignorance, (fuch as M'' Cotton makes
the yewes, who put him to Death) and fuch as wil-
lingly and witt'mgly rejedl him : I fay the judging
of this muft then reft at the Barre of the Chill
Courts and 'Judicatures of the World, which necef-
farily implies a fuppolition of power of Judging in
all the Nations of the World, and so confequently
in Naturall men contrary to the Scriptures, which
conclude all Manki?ide (while in their 7iaturall
ejlate,) uncapable of the things of Gods Spirit.
Peace. Yea and alfo (to my underftanding) it im-
plies, z fubjiiitting znd fubjeBi?ig of the Crowne and
Sceptre and affaires of Chriji Jefus, to the Civill
and hu?nane Croivnes and Scepters and Tribunalls of
the Nations of this World, and that in fpirituall
and heavenly things, the proper affaires of his owne
Spirituall Kingdome, in which, the wifeft of this
world are ignorant, and extreamly oppofite.
A Truth. For this, vou know M^ Cotton hath a
A mon- • r 1 • r \
ftrous fus- broken Refuge, to wit, [the Nations of the World,
penfionorgj; JSfaturall men muft not judge untill they be
of Magif- better informed] In which, what a wonderfull and
trates. moujlrous fufpeiifton doth he put upon the affaires of
ChriJI Jejus all the world over, and leaves the tnat-
ters of Chriji Jefus in worfe cafe, and more poorely
provided for by Chriji JeJus, then the matters and
affaires of any King or Kingdome in the World,
beyond compare and hnagination.
Peace. Yet, me-thinks thofe Scriptures quoted
by M"" Cotton Luc. 17. [19: 27.] Thofe mine
Enemies, &c. and Revel. 16. [4-7-] Bloudie vengeance
upon Antichrijiian Emiffaries, are very confiderable.
The bloody Tenent yet more bloody. 479
Truth. Doubtles all Scripture ferioufly alled2:ed4"^8av
1 n • 1 / /I 1- tions of
Dy the molt ignorajit and unworthy (now much Scriptures
more from fo learned and confcie7itious) ought feri- ought feri-
oufly and awfully to be pondered in [288] the holy ^"^^^ '^^^^
prefence of God : The Warrants and Authorities ofanfwered.
civill powers (though but pretended) are not without
due refpedl to be examined, although rejedled (in
the end) as infufficient, &c. But confider in the
Examifiation of thofe Scriptures : Is it credible that
all that refift Chriji "Jesus, his Kingdome and Gover?i- '^'^^°"f
me?it, are Apojlates and Antichrijlian Etnijfaries, jg^es and
againft whom he powres out that Violl? Have they ^''"V'^'y?-
firft acknowledged the Covenant of Jefus, and '^-^^'^"^j^^"
then trod the precious bloud of that High Covenant ^ac
under feete ? charge of
Peace. The Eaji is not fo farre from the JVeJi, ^°
as thofe Scriptures from fuch a Conclujion.
Truth. Yea how many hundreth thoufands of
yewes and Turkes and Antichrijlians perifh tempor-
ally and eternally, and that for refufing Chrift Jefus
to be King, and for fhedding his bloud in his fer-
vants, who can never be brought under this guilt
of Apojiacie, after they have once acknowledged
the truth of Chrijls Government and Kingdome.
Peace. Me-thinks to underiland the Scriptures
in M'' Cottons fence, were a wonderfull penning up
2.n.di fraight?iing the holy Scripture.
Truth. Sweet Peace, as foon may we immure the
glorious Sun in a darke dungeon, as confine thofe
bright Scriptures in the dark Cells of Apojiacie:
but I further obferve, that Chriji Jefus not only
praid and dyed for his Enemies, who bloudily per-
480 The bloody Tenent yet more bloody.
fecuted him and his out of Igtiorance, but gave this
realbn againfl bodily Death to be inflidted on
any for his caufe and fake, Luc. 9. [56.] The Son
of Man is not come to dejlroy Mens lives : and I
might returne the Sluc/iion to M"" Cotton, not unfitly,
Are not thefe the words of Him that delight-
eth not in the bloud of his bloudiejl enemies and
Gamfayers ?
Peace. It will be said, What Jlaughters, what
drinking of Bloud is that which Chrijl Jefus in
thefe Scriptures intendeth ?
Truth. I anfwer, although the Sword of Chrifls
Kingdomc, that lliarpe Sword with two edges is a
Spirituall Sword, and is carried in his Mouth, yet all
power in Heaven and Earth being given into his
hands by his Father, he ruleth and over-ruleth in a
way of power and providence, all the powers of
the World.
The myf- There is therefore a great Sword given to him
the red*^ that rideth upon the white Horfe, {Revel. 6. [2.]) by
horfe of which, for the relifting [289] of him that rideth
upon the white Horfe, (in the gainfaying and perfe-
cuting of Chrijl in his Members) Chrifl 'Jefus takes
peace from the Earth, and fufFers the Turkes to
plague the Antichrijlian World, [Papijls and carnal!
Protejlants) to plague each other, and to lill Cups
of Bloud each to other, while they contend and
fight, firft againft God, and then one againfl: another,
for their feverall falfe Prophets and Religions.
Peace. Me-thinkes then M'' Cotton might have
fpared to charge the DilculTer with proclaiming of
peace to "Jezabell, &c.
War
The bloody Tenent yet more bloody. 481
Truth. There is a Spiritual! peace in the fnatters^ ipint-
of Chrijis Kingdome and Worjhip, and in the particu- Q\y.\\\
lar Confciences and Souks of his Servants. There peace,
is a civill peace in the quiet enjoyment of each mans
proprietie, in the Combmation of Toivnes, Cities,
Kingdot?ies, &c. But neither of thefe three will
Mr Cotton prove the DifculTer proclaimeth to fuch
Antichrijlians or etiemies of Chrijl Jefus, who perfe-
cute and opprejfe Jew or Gentile upon any civill or
spiritual I preteyice.
'Tis true, the Confciences and Worfhips of all men
peaceable in their way, he affirmes ought not to be
molefted, and though not approved yet perfnitted,
and (although no J pirituall, yet) a cm// ^6'<3Ct' pro-
claimed to their outward man while peaceable in
civill commerce.
To perfecutours, he not onely proclaitnes Gods "Judge-
ments f pirituall and eternall, but temporall alfo, and
affirmeth that all perfecutours of i\\ forts (and efpeci-
ally the bloudie Whore of i?o;;/£' (who hath so long
been drunk with the bloud of the Saints,) ought by
the Civill Sword to be refrained and punijhed (as the
Dejlroyers of Mankinde and all c/'y/// and peaceable
being in the World,) according to the hight of
their cruell and murtherous Oppreffons.
Peace. But Tolleration of her (fayth M"" Cotton
brings) her in at the back dore, and fo we may
come to drink deeply of the Cup of the Lords
wrath, and be filled with the Cup of her plagues, wofull
Truth. There are two opinions which have be- opinions
witched the Nations profelTmg the name of Chrif. \^^'^^^'
Firft, That a Nationall Church or State, is ofNations.
Chrifts appointing.
482 The bloody Tenent yet more bloody.
290.] Secondly, That fuch a Natknall Church or
State mull he maintained pure by the pourr of the
Sword. While M"^ Cotton prayes againft the bc-
ivitching of the Whores cup, () that the Father of
Lights might gracioully please to (hew him the
depth of her uitchcrafts, and his owne moll uof'ull
Dclujions in both thefe.
The 3 In vaine doth M"" Cotton feare partaking of her
g''"' Jinncs and plagues by a tolkrating (meerlv) of her
thc""° Worjhip in a drill State, while he forgets the three
fall of ihcgreat caufes of her doicnfall and dcfolation, and par-
Church o( takes of any of them {Revel. 18.) to wit. Her
•worldly pompc and plea fur e : Her fpirituall IVhore-
domcs and invented li'orjhips, and her crueltie and
bloudjhed, more efpecially againfl the Confciences of
the Saints or ^o/y ones of "Jefus.
Exam : of Chap. 79. Touching the Modell of Church
and Civill power. Examined in the Jirjl part of
the bloudie Tenent, but not defended by M''
Cotton, or any, that the Difcu[jer knoues of.
Touching Pt'<7tY. T Had hoped [Deare Truth) that we had
V '^ X gained a peaceable and r^uiet harbor, after
MoJf/lof all our tempelluous ToJJings in the bovfterous Seas
Church of this bloudie Tenent, yet now behold zjharpe and
powe'r^' cutting ivindc of M"" Cottons continuall CenJ'ures ;
For I was not (fayth M"" Cotton) of thofe that
compofed the Modell : and fecondly, the Minijiers
fay it was not fent by them to Salem, and therefore
the Difcujfer is left of God to a douh\c fa Is hood.
The bloody Tenent yet more bloody. 483
Truth. Sweete Peace, till fiveete Death, in and
(often) for Chriji, clofe up the Eyes of hhfervants,
they muft not expert to reft fully from their La-
bours, and expedt their workes to follow them.
Once againe therefore let us heare the Difculfers
plea for himfelfe againft this bluftering charge of
douh\& falfiood. Mafter Cottons owne words in the
End of his Anfiver to the Prifoners Letter, are
"thefe; I forbeare adding Reajons to juftiiie the
" Truth, becaufe you may finde that done to your
" hand in a Treatife fent to fome of the Brethren,
"late of Salem, who doubted as *you doe.'
291.] Truth. To my knowledge it was reported *^'''""|
(according to this hint of M"" Cottons) that from //^//
the Minijlers of the Churches (pretended) fuch a
Modell compoled by them was fent to Saletn : Here-
upon it was that the DifcuJJer wrote on purpofe to
his worthy friend M'' Sharpe [Elder oi the Church
of Salem, (fo called) for the fight of it, who accord-
ingly lent it to him.
Peace. If this Modell, of fuch confequence, were
fo cotiipofed and fo fent to Sale?n, if M"' Cotton di-
refts others thither to repaire to make ufe of it, if
he thus approve and promote it, I fee not why it
might not probably be collected, that M"" Cottoti (not
the laft in fuch great and publike matters) was
amongft, if not chiefe amongft the co??ipofers of it,
and that he and they were not ignorant of the con-
veyance of it to Saletn.^
' Pub. Narr. Club, iii : 53. "entreate of the elders and brethren of
^ The Model, &c. feems to have origi- every church within this jurifdiftion
nated in an Aft of the General Court, that they will confult and advife of one uni-
pafled March ^, 1634, in which they form order of diffipline in the churches.
484
The bloody Tenc7it yet 7nore bloody.
Deepe
Cenfures
for none
or inno-
cent mif-
takes.
Truth. But grant M"" Cottofi fliould have been
imagined to have been left out in this fo great and
publike 2. fervice, and that all the former probabilities
faile : yet doubtles M"" Cotton will be caft at the
barre of Chrijiia?i Love and Moderatioyi, for fo bitter
a charge upon the poore DiJcuJJ'er for (o eafie and
harmles Mijiakes.
Peace. Such fierce JlaJJjes might well iflue from
the bloudie French Cardinall againft the poore
Hugenots, from the Englijl:> bloudie Bijhops againft the
poore Lollards, from the bloudie Popes againft the
Here ticks and Lutherans: but a gentler Breath and
Jlile might well befeeme a Protejiant to a Protejlant,
engaged in cotniiion pririciples and Tejlimonies and
fufferings of yefus againft thofe bloudie Tyrants.
But to the Modell, M"" Cotton feemes highly of-
fended, that the Difcujfer fliould fay, that the Modell
awaketh Mofes from his unknoivne Grave, and de-
nies "Jejus yet to have feene the Earth. For, Mofes
his Lawes were of force (fayth he) to the Israelites
in the Land of Canaaii, when Mofes was dead : and
agreeable to the Scriptures, and then to
confider howe farr the Magiftrates are
bound to inteipofe for the prefervation
of that uniformity and peace of the
churches." Mass. Col, Rec. I : 142.
Cotton is very explicit in his denial of
any part in its compofition, "What other
Minillers of New England did in it,
themfelves know : But for M' Cotton, I
know, that he was none of them that
compofed it." Bloud% Tenent Wajhed,
192. That "M' Cotton fhould have
been imagined to have been left out in
this fo great and publike a fervice"
might well have feemed improbable.
He is equally explicit in his denial
that it was fent to Salem by its authors.
"The Minifters themfelves, that com-
pofed the Modell, doe deny it ; How-
foever the Modell came to Salem, the
Minillers fay it was not fent by them."
B. T. Wdjhed, 192. Williams obtained
a copy there from Samuel Sharpe, who
came to Salem in 1629, and was a ruling
elder in the Church. But Cotton does
not actually fay, as Williams implies,
that he knew that it was fent there. He
only fays that it was "fent to fome of
the ^T^i\\rz'[\ late of Salem."
In reference to Hall, Cotton's corre-
fpondent, see p. 54 supra, and Pub. Narr.
Club, iii : v.
The bloody Tenent yet more bloody. 485
againe, Chrijl came not to deftroy the Law of Mo-
fes, not the Morall Law, nor the yudicialls, fuch as
are of cot)imo?i Eqiiitie : Or els (fayth he) the Con-
fcience of the Civill Magijlrate could never doe any aB
of civill yujiice out of Faith, becaufe he Jliould have
no word of God to be the Ground of his AB, if the
Lawes of fudgement were abrogated, a?id none extant
in the New.
Truth. I anfwer ; that fpeech of the Dfcufer Touching
was neither [292] unreafonable, nor untrue, as M"" •'1^?{"*'J' his
Cotton alledgeth : for grant Chrijl came not to def- J"'^"^'^^''-
troy the Morall Law of the ten Commands (for the
Subfance of it, for all materiall circumftarices therein
M'' Cottoti will not urge nor pradlice). Nor fecond-
ly, the fudicialls of Moral Equitie, that is, fuch as
in deed concerne Life and Manners, according to
the Nature and Conjlitution of the feverall Nations
and Peoples of the World.
Peace. Pardon me (Deare Truth) before you pro-
ceede, a word of Explication : your Addition [accord-
ing to the Nature and Conjlitutiofi of the Peoples
and Nations of the World] will not be allowed of.
Truth. Without this I cannot allow of Mofes
his fudicialls to binde all Nations of the World, jr.^^^ j^ ^
then before, or fince Chrijl fefus: my reafon is : kind a mi-
That people of IJrael (to which thofe yudiciall'^^'=^^°^^
Lawes and pmiijljfnents were prefcribed) was as I
may fay, a fniraculous people or Nation, miraculouily
brought from one Nation, (the Land of JEgypt)
into another the Land of Canaan) both types, a
people furnifhed with fniraculous food and cloathing
during their fortie yeares Travell through the Wil-
486 T^he bloody Tenent yet more bloody.
dernes : The feaven Nations of Canaan vvondroufly
and miraculoujly deftroyed before them ; Their
Laives and Injlitutions 7niraculouJly delivered to
them, &c.
Belide (not to wade deeper into this Controverjie,
as in the Examination of the Modell I have done)
their Land was typically holy, and that people the
Church of God, the onely Church of God in the
World. And therefore being a people of fuch mi-
raculous confiderations, Meanes and Obligation?,, the
breach even of Morall Lawes concerning Life and
Manners and civill EJlate, might be more tranfcend-
ently heinous and odious in them, then in the other
feverall Nations and peoples of the World, many
thoufands and millions whereof never fo much as
heard of the Name of the God of Ifrael.
Peace. If men fee caufe to ordaine a Court of
Chancery, and ereft a Mercy-feate to moderate the
rigour of Lawes, which cannot be juftly executed,
without the moderate and equall confideration of
perfons and other circumjiances ! Me-thinks, the
Father of Mercies (though he be Jujiice it felfe,
yet) cannot be juftly imagined to carrie all "Judiciall
or Civill Lawes or Sentences, by one univerfall Jlri5l-
nes through all the Nations of the Earth.
293] Truth. The Lord Jefus tells us of a more
tollerable Sentence, (even for the Sodomites in the
day of Judgment, then for the J ewes, who were the
people and Church of God: and Paul his fervant
layes heavier load {Rom. 2. [21, 22] ) upon fuch
Adulterers, Thieves, as profefTe to be Teachers unto
others, &c. of the contrary Graces and Vertues.
The bloody Tenent yet more bloody. 487
Peace. Deare Truth, the Scriptures are full, and
many Arguments might be drawne out this way,
but pleafe you to pitch upon an Injiance, whereby
we may the fooner finifli this DigreJJion.
Truth, Take that great cafe of the punijlwient of Touching
Adulterie, and I confidently affirme, that the Cow-^^^'j ^f
Jcience of the Magijlrate, may out of Faith, exe- Adulterie.
cute other putiijhments befide (ftoning to) Death,
which was the pufjijhfuoit of that Jinne in Ifraell.
For although (as M"" Cotton fayth) That was the
Law of yudgement in the Old Tejlatnent, and there
is no other particularly expreft in the New, yet the
Co7ifcie7ice of the Magijirate may know,
Firft, That the carriage of the Lord Jefus about
this cafe, when the ^ejlion was precifely put to
him, was extraordinary 2inA.Jirange : For (although
unto other ^ejiions, even of the Pharifees, Hero-
mans, S adduces, the High Prieji, and Pilate, he gave
more 01 leffe, iirft or laft, pundluall Refolutions, ytt)
here, he condemnes the finne, yet he neither con-
firmes nor difanulls this punijhfnent, but leaves the
^ejlion (in all probabilities and leaves the Jeverall
Nations of the World, to their ownt fever all Lawes
and Agreemeyits (as is moft probable) according to
their feverall Natures, DiJpoJitio7is and Conjlitutions,
and their comnion peace and wellfare.
Secondly, The Lord Jefus (i Pet. 2. [13.] ) ap-^i^^^n"
proveth of the feverall humane Ordinances (or Cr^^-ment
tions) which the feverall peoples and Nations of the Gods Or-
World Q^iiiSS. agree upon their common peace ?in6.fubjiji- '"^"'^^•
ence. Hence are the feverall yor/j- of Governments in
the Nations of the World, which are not framed after
488 The bloody Tenent yet more bloody.
Ifraels Patterne. And hence confequently, the
Lawes, Rewards and Punifliments of feverall Na-
tions vaftly differ from thofe of Ifraell, which
doubtles were unlawfull for Gods people to fubmit
unto, except Chrijl yefus had (at least in generall)
approved fuch humane Ordinances and Creations of
Men for their cot/itnoji peace and wellfare.
294] Peace. Me-thinks M"" Cotton, and fuch as lite-
rally ftick to the puniJJmient of Adultery, Witchcraft,
&c. by Death, muft either deny the feverall Govern-
ments of the World to be lawfull (according to that
of Peter) and that the Nature and Conjiitutions of
peoples and Natio?is, are not to be refpedled, but all
promifcuoufly forced to one common Law, or els they
muft fee caufe to moderate this their Tenent, which
elfe proves as bloudie a Tenent in civill affaires, as
perfecution in affaires religious.
True Re- Truth. Yea, of what wofull confequence muft this
publikes& prove to the ftate of Holland and Low-Countries, to
wed«°" ^^ ^^^^^ °^ Venice, to the Cantons o{ Switzerland,
without to our owne deare State oi England, and others who
Kings. have no King, as Ifraells laft eftabliflied Govern-
ment had, efpecially no King immediately defigned,
as Ifraells (in the Roote) was ? Yea what becomes
of all Chrijlianitie, and of Chrifs Church and King-
Awonder- (lQf}jg in the World ior ever, if it want the Govern-
oi '&\l\ov ^"^^^ of a King: for fayth Bifliop Hall (in his
Hall. Co7itemplation on Michaes Idolatrie) in plaine and
exprelTe words : No King, therefore no Church.^
' " It is no marvell if Levites wandred were their due : if thefe had been paid,
for maintenance, while there was no none of the holy Tribe needed to fhift
King in Ifrael. The tithes and offerings his ftation. Even when Royall power
The bloody Tenent yet more bloody. 489
Peace. To end this pallage, upon the former
grounds, nie-thinkes the Conjcience of a New Eng-
lifh Magijirate (being calld to be a Magijirate in
Old England) may in Faith execute any other pun-
iihment (according to Law eftablilhed) befide
Death, upon Adulterers. And the New Englijh
Colonies may be exhorted to redlilie their wayes,
and to moderate fuch their Lawes, which cannot
polhbly put on the face of morall Equitie from
Mofes, &c.
Truth. Your Satisfaction (Deare Peace) now pras- '^^^^^^'^
fuppofed I proceed and grant (with that Limitation
forementioned) that Chrifl 'Jejus neither abrogated
Mofes Moralls nor 'Judicialls, yet who will deny
that Mofes eftablifhed, (befide the two former) a
third, to wit, Lawes meerly figurative, typicall and
cercmoniall, proper and peculiar to that Land and
people of Ifrael? Thofe Lawes neceffarily, wrapt
up that Nation and people in a mixt cofifiitution, of
Spirituall and Temporal!, Religious and Civill, fo that
their Governours ot Civill State were Governours of
the Church, and the very Land and People were by
fuch Governours to be compelled to obferve a cere-
moniall puritie and Holines : But Chrif fefus eredled
another Common-weak, the Common- [295] weak of
Ifrael, the Chriftian Common-weak or Church, to wit,
not whole Nations, but in every Nation (where he
pleafeth) his Chrifiian Congregation, &c.
feconds the claime of the Levite, the in- Church, if no Levites ? No King,
juftice of men Jhortens his right. What therefore no Church." Contemplations.
fliould become of the Levites, if there Liber x. 940: ed. 1621.
were no King .' And what of the
62
49° T^he bloody Tenent yet ?nore bloody.
Peace. Deare Truth, I cannot count him a peace-
able childe of mine, that refts not herewith fatis-
fied : M""! Cottons next Exceptmi is againft your ex-
cepting againft a Magijlrates Memberfhip in a
Church-ejlate, joyned with a Head-Jloip over it, to
eftablifh reforme, &c. (as being impoffible that a
Qc J. -r Magijh'ate fliould fit Head and Supreame on the
trates fptrituall Bench, & yet ftand as a delinquent at the
''eing fpirituall Barre of Chrijl Jefus) M.^ Cotton anfwers,
Fathers ^^^^ ^^ feverall refpeits, a Magijlrate may be a
&c. nurfing Father and Judge in caufes Ecclejiajtiall,
and yet be fubjed: to Chrijis cenfure in the offenfive
Govern?nent of hhnfelfe againft the Rules of the GoJ-
pel. And where it might be faid, that the Church
is fubjedl to the Magijlrate in civill caufes, and the
Magijlrate is fubjeft to the Church in fpirituall
cafes. Ml, Cotton anfwers, this eafeth not the Diffi-
^^ ^^S'f- cultie, for fuppofe, fayth he, the Magijlrate fall into
Power in Murther, Adulterie, &c. which are civill Abujes,
Spiritualls {hall the Church tollerate him herein ? And he con-
cludes. Let the like Power be granted to the civill
Magijlrate to deale faithfully with the Church in
the notorious TranfgreJ/ion of the firft Table, as is
granted to the Church to deale with the Magijlrate
in the notorious Tranjgrejjion of the fecond Table,
and the Controverfe is ended.
Truth. This anfwer and inftance of M"" Cotton
carries a feeming Beautie with it, but bring it to the
Triall of the Tejlatnent of Chrijl Jejus, and it will
Of the appeare to be, but a vanifhing Colour. For, there
Mlgis- is a vaft Difference: The fins of each Church- mem-
tratei. ber, whether againft the frjl or fecond Table, are
The bloody Tenent yet more bloody. 49 1
proper to the Cognizance and 'Judgement of the
Church, as the Jinne of the Incejiuous perfon was
punifhed by Chrijls Ordinances (in the Church at
Coritith) as well as the Abufe of the Lords Supper.
But it is not fo with the civill Magijlrate, whofe Of-
Jice is ejfentially civill, one and the fame, all the world
over, among all Nations and people : For having no
fpirituall power (as the Aut hours of the Modell after-
wards acknowledge) he cannot polUbly ad: as a
Civill Magijlrate in fpirituall matters, though as a
Church-member he may in Church-ejlate, as alfo may
the reft of the Members of that fpirituall Body.
296] Peace. Me-thinks it is cleare as the Light, ^ "^5
that if that inceftuous perfon in the Church oi^^^^M^g^f.
Coritith, had beene a Magijlrate in the Citie oftratespun-
Corinth, the Church might juftly have proceeded ^l'^"^^'^^
againft him, becaufe all finne is direcftly oppofite church
to the holy Kingdome of Chrijl. But in that abufe members,
of the Lords Supper (which was meerly unchriftian)
neither that yVagiJlrate, nor all the yiagijlrates
of Corinth, or the World to helpe him, could juftly
punifta the Church, becaufe that Supper (in the In-
Jiitution and Spirituall ufe of it) was not onely of
the Nature of the Suppers, of the meates and
drinks of the Citie of Corinth, but alfo of a divine
znd fpirituall Injlitution, of a heavenly zndi myjlic all
Nature and Obfervation. But to Conclude this
piece and the whole, M'' Cotton corrects himfelfe
for putting in his Sickle into the Harveji of his
Brethren, unto whom he refers the defence of their
yiodell, and for himfelfe ends with defires that
Chrijl Jefus would blaft that peace which he fayth
492 T^he bloody Tenent yet more bloody.
the Examiner proclaimeth to all the wayes of falfe
Religion, to Herejie in Do£lrine, &c.
Truth. If Chrijl Jejus fhall pleafe (for the fur-
ther manifcjiation of his holy Truth and Glory) to
permit thofe able and ivorthy men, to proceed to
fortifie and defend their WLodell : I hope he will
alfo pleafe to affift the Di/cujfer, or fome other of
his poore fervants, to batter downe (with the Spirit-
ual I Artillerie of his Word and Tejlament) fuch
weake and loofe and unchrijlian Fortijications.
Peace. But with what a deepe and unrighteous
charge doth M'' Cotton end again ft the poore DiJ-
ciijfer, as a Praclainier of peace to all the ivayes of
falfe Religion, to Herejie in Do£lrine, See.
Truth. Grant M'' Cotton (in many excellent
Truths of JeJus) a fweet founding Silver Trumpet :
Grant the Di/'cuJ/er as bafe a Rams-home harsh and
contemptible.- Grant that (for the peace of the
Civill State, the being of the Nations, and the
World, the Jafetie of the good Wheate the Righteous,
and the calling home of the Eledl to God, Jeives
and Gentiles f) the Z)//<:«^7- proclaimes a civill being,
and civill peace to Erroneous Consciences, not finning
againft humane and civill Principles: Yet what
Peace hath this Rams-horne proclaimed (as M"" Cot-
ton infinqates) when throughout this whole Booke,
from [297] firrt to laft, the Proclamation foundeth
out open ivarre againft all falfe Worjl.nppers.
The dire- Pcace. I am a joy full ivitnes of ivarre proclaimed
full Hate from the God of Truth, from the Sun of Righteouf-
WoriWp- ''C^» from the Spirit of Holines, from the llames of
pers. Fire, those mighty Angels, from all the Saints and
The bloody Tenent yet more bloody. 493
Witnejfes of Jefus, from all his holy Truths and
Ordinances. JVarre to their Confciences, Preachings,
Writings, Difputations, a lioarre present, a warre^tr-
petuall, and (without Repentance) a warre eternall
and everlajling.
Truth. Deare Peace, our goulden fand is out, we
now muft part with an holy Kijfe of heavenly
Prac^ and Love : M"" Cotton fpeakes and writes his
Co7iJcience : Yet the Father of Lights may pleafe to
Ihew him that what he highly elleemes as a Tenent
wafht white in the Lambes blond, is yet more black
and abotiiinable, in the moft pure and jealous eye of
Go/
Peace. The Blackmores Darknes differs not in the
darke from xhefayreji white.
Truth. Chriji Jefus the Sun of Righteoufnejfe The Por-
hath broke forth, and dayly, will, to a brighter and"*"^"""^"*
brighter DiJ cover ie of this deformed Ethiopian : jj^fenent.
And for my felfe I muft proclaime, before the
moft holy God, Angells and Men, that (what ever
other white ■^i.wA. heavenly Tenents M^ Cotton houlds)
yet this is 2.fowle, a black, and a bloudie Tenent.
A Tenejit of high Blafphe/nie againft the God of
Peace, the Go^/ of Order, who hath of one Bloud,
made all Mankinde, to dwell upon the face of the
Earth, now, all confounded and dejiroyed in their
Civill Beings and Subfijlences, by mutuall flames of
warre from their feverall refpedlive Religions and
A Tenent warring againft the Prince of Peace,
494 '^^^ bloody Tenent yet more bloody.
Chriji Jefus, denying his Appearance and Comming
in the Flejh, to put an end to, and abolijh the
Jhadowes of that ceremoniall and typicall Land of
Canaan.
A Tenent fighting again ft the fweete end of his
Luc. 9. comming, which was not to deftroy mens Lives,
for their Religions, but to fave them, by the meeke
''''^' ^' and peaceable Invitations and perfwajions of his
peaceable wijdomes Maidens.
The For- ^98 J A TV/zt-w/ fowly charging his Wifedome, Faith-
traiture offullnes and Love, in fo poorly providing fuch Magis-
the blouJie f^^fg^ ^^^ CtvUl Powers 2l\\ the World over, as might
effed: fo great a charge pretended to be committed
to them.
A Tenent lamentably guilty of his moft precious
bloud, fhed in the bloud of fo many hundreth thou-
fand of his poore fervants by the civill powers of
the World, pretending to fuppreffe Blajphemies,
Herejies, Idolatries, Siiperjiition, &c.
A Tenent fighting with the Spirit of Love, Holi-
nes, and Meeknes, by kindling fiery Spirits o'i falfe
zeale and Furie, when yet fuch Spirits know not of
what Spirit they are.
A Tenent fighting with those mighty Angels who
ftand up for the peace of the Saijits, againft Perjia,
Grecia, &c. and fo confequently, all other Nations,
The bloody Tenent yet more bloody. 495
who fighting for their leverall Religions, and againfl:
the Truth, leave no Koome for fuch as feare and
love the Lord on the Earth.
A Tenetit, againft which the blelTed Souks under
the Altar cry loud for vengeance, this Tenent having
cut their Throats, torne out their Hearts, and powred
forth their Bloud in all Ages, as the onely Hereticks
and Blasphemers in the World.
A Tenent which no Uncleannes, no Adulterie, hi- The Por-
cejl, Sodomie, or BeaJIialitie can equall, this f^'^-'ifiifig i^^Yloudit
and forcing [explicitly or implicitly) the very Soules Temnt.
and Confciences of all the Natio?is and Inhabitants of
the World.
A Tenent that puts out the very eye of all true
Faith, which cannot but be as free and voluntarie
as any Virgin in the World, in refujing or embrac-
ing ^ny fpirituall offer or objeSl.
A Tenejit loathfome and ugly (in the eyes of the
God of Heaven, and ferious fonnes of men) I fay,
loathfome with the palpable filths of groffe diffmu-
lation and hypocrifie : Thousands of Peoples and
whole Nations, compelld by this Tenent to put on
the fowle vizard of Religious hypocrifie, for feare of
299] Lawes, loffes and pimijl.nnetits, and for the
ceeping and hoping for of favour, libertie, wordly
commoditie, &c.
A Tenent wofully guiltie of hardning all falfe
and deluded Confciences (of whatfoever Se£l, Fa£lion,
496 The bloody Tenent yet more bloody.
The Por- HeTefie, or Idolatrie, though never fo horrid and
the bloudy^^^fP^'-'^'^^^^) ^Y cruelties and viole?ices prafticed
Tenent. againft them : all falfe Teachers and their Followers
(ordinarily) contraftiiig a Brawtiie 2.v\A Jleelie hard-
nejfe irom. their Jiiferings for their Confciences.
A Tenent that (huts and bars out the gracious
prophecies and promifes and difcoveries of the moft
glorious Sun of Righteoiifnes, Chrijl 'J ejus, that
burnes up the holy Scriptures, and forbids them
(upon the point) to be read in Rnglijh, or that any
try all ox fear ch, or (truly) free difquijition be made
by them : when the moll able, diligent and con-
fcionable Readers muft pluck forth their own eyes,
and be forced to reade by the (which foever prce-
dominant) Cleargies SpeBacles.
A Terient that Jeales up the fpirituall graves of all
men, "Jewes and Gentiles, (and confequently ftands
guiltie of the damnation of all men) fmce no Preach-
ers, nor Trumpets of Chrijl himfelfe may call them
out, but fuch as the feverall and refpeftive Nations
of the /F^orA/themfelves allow of.
The Por- A Tenent that fights againft the comtnon principles
traiture of of all CiviHtie, and the very civill being and combi-
^Tenent '^ ^i^tions of tnen in Nations, Cities, &c. by commixing
{explicitly or implicitly) a. fpirituall and civill State
together, and fo confounding and overthrowing the
puritie ■i.Tidi Jlrength of both.
A Tenent that kindles the devouring jlames of
T^he bloody Tenent yet more bloody. 497
combujlions and warres in mofi: Nations of the World,
and (if God were not infinitely gracious) had ahnoft
ruind the EngUjh, French, the Scotch and IriJJj, and
many other Nations, Germane, Po Ionian, Hungarian,
Bohemian, &c.
A Tenent that bowes downe the backs and necks
of all civill States and Magijlrates, Kings and £/«-
perours, under the proud feete of that man and mon-
Jler oi Jinne d^nA pride the Pope, and all [300] PopiJJo
and proud Cleargie-men rendring fuch Laicks and
Seculars (as they call them) but flavilli Executioners
(upon the point) of their moft imperious Synodicall
Decrees and Sejitences.
A Tenent that renders the highest civill Magif- The For-
trates and Minijiers of 7z^//rf (the Fathers and Go^j |"J ^ '^^^^^
of their Countries) either odious or lamentably Tenent.
grievous unto the very beft SubjeSls by either clap-
ping or keeping on, the iron yoakes of cruelleft
opprejjion. No yoake or bondage comparably fo
grievous, as that upon the Soules necke of mens
Religion and Confciences.
A Tenent, all befprinckled with the bloudie mur-
thers, Jiobs, poyfonings, pijiollings, powder-plots, &c.
again ft many famous Kings, Princes, and States,
either aftually performed or attempted, in France,
England, Scotland, Low-Countries, and other Nations.
A Tenent all red and bloudie with thofe moft bar-
barous and Ty^^r-like Majfacres, of fo many thou-
63
/
498 T^he bloody Tenent yet 7?iore bloody.
fand and ten thoufands formerly in France, and other
parts, and fo lately and fo horribly in Ireland: of
which, what ever caufes be affigned, this chiefly
will be found the true, and while this continues (to
wit, violence againft Confcience) this bloudie IJfue,
fooner or later, mufi: breake forth againe (except God
wonderfully ftop it) in Ireland and other places too.
The Por- A Tenent th^itjiunts the growth and jlourijlnng of
^l\iTbkudie^^ moil likely and hopefullell Cofumoji-weales and
Tenent. Countries, while Confciences, the bejl, and the bejl
deferving SubjeBs are forft to flie (by enforced or
voluntary Banijlmient) from their native Countries;
The lamentable proofe whereof England hath felt
in the flight of fo many worthy Englifi, into the
Low Countries and New Engla7id, and from New
England into old againe and other forraigne parts,
A Tenent whofe grofle partialitie denies the Prin-
ciples of commofi yu/iice, while Men waigh out to
the Confcie?ices of all others, that which they judge
not fit nor right to be waighed out to their owne :
Since the per/ecu ours Rule is, to take and perfecute
all Confciences, onely, himfelfe mull not be touched.
301] A Tenent that is but Machevilifne, and makes
a Religion, but a cloake or fal king horfe to policie 2in6.
private Ends of Jeroboams Crowne, and the Priejis
Benefice, &c.
A Tenent that corrupts and fpoiles the very Civill
Honefie and Naturall Confcience of a Nation. Since
The bloody Tenent yet more bloody. 499
Confcience to God violated, proves (without Repent-
ance) ever after, a very "Jade, a Drug, loofe and
unconfcionable in all converfe with men.
Laftly, a Tenent in England moft unfeafonable, as
powring Oyle upon thofe Flames which the high
Wijdome of the Parliament, (by eafing the yoakes
on Mens Confciences) had begun to quench.
In the fad Confideration of all which (Deare Peace her
Peace) let Heaven and Earth judge of the wafiing^^?°^^
and colour of this Tenent. For xhee fweete heavenly^^^^^^^
Guejl) goe lodge thee in the breajis of the peaceable
and humble Witnejj'es of Jefus, that love the Truth
in peace ! Hide thee from the Worlds Tumults and
Cotnbujlions, in the breafts of thy truely wo^/f children,
who profelTe and eiideavour to breake the /ro«_y and
infupportable yoakes upon the Soules and Confciences
of any of the fonnes of Men.
Peace. Me-thinkes (Deare Truth) if any of the
leaft of thefe deepe charges be found againft this
Tenent, you doe not wrong it when you ftile it
bloudie : But fince, in the wofull proofe of all Ages,
part, fince Nimrod (the Hunter or perfecutour before
the Lord) thefe* and more are lamentably evident
and undeniable : it gives me wonder that fo many
and fo excellent eyes of Gods fervants fhould not
efpie fo fowle a monjier, efpecially confidering the
univerfall oppofition this Tenent makes againft Gods
Glory, and the Good of all mankinde.
Truth. There hath been many fowle opinions,
with which the old Serpent hath infedted and be-
500 The bloody Tenent yet more bloody.
J*'^-^''"^' witched the fonnes of men (touching God, Chriji,
of perfe- 'he Spirit, the Church, againft Holines, againft Peace,
cution a^ainft civill Obedience, againft chajiitie) in fo much,
compared. ^^^ ^^^^ Sodomie it felfe hath been a Tenent main-
tained in print by fome of the very pillars of the
Church of Rome : But this Tenent is fo univerfally
oppofite to God and man, fo pernicious and deftrudt-
ive to both (as hath been declared) that [302] like
the Powder-plot, it threatens to blow up all Religion,
all civilitie, all humanitie, yea the very Being of the
World, and the Nations thereof at once.
Peace. He that is the Father of Lies, and a 7nur- '
therer from the beginning, he knowes this well, and
this ugly Blackmore needs a majke or vizard,
'^^li d Truth. Y &2.\\\& bloudines 2^nA. i7ihu7jiantie oi\t.\%i\iic\\,
vizards ot that not onely M"" Cottons more tender and holy
the bloudie'Qx^2L^ but cven the moft bloudie Bonner s and Gardi-
ners have been forced to arme themfelves with the
faire Jhewes and glorious pretences, of the Glory of
God, and zeale for that Glory, the Love of his Truth,
the Gofpel of ChriJI Jejus, love and ^///V to mens
foules, the peace of the Church, wiifortnitie. Order,
the peace of the Conunon-'weale, the Wifedoine of the
State, the Kings, ^eenes and Parliaments proceed-
ings, the odioufnejje of 6't'^j', Herejies, Blajphetnies,
Novelties, Seducers, and their Infections: the obfinacie
of Hereticks, after all Meanes, Difputations, Exami-
nations, Synods, yea and after Convi£iion in the poore
Hereticks owne Cotfcience : Add to thefe the flat-
tring found of thofe glofing Titles, the Go^/y Mag-
ifrate, the Chrifian Magijlrate, the Nurcing Fathers
and Mothers of the Church, Chrifian Kings and
The bloody Tenent yet more bloody. 501
^eefies. But all other Kings and Magijirates (even
all the Nations of the World over, as M"" Cotton
pleads) muft fufpend and hould their hands, and not
meddle in matters of Religion, untill they be in-
formed, &c.
Peace. The dreadfull righteous hand of God, the
Eternall and avenging God, is pulling off thefe
maskes and vizards, that thoujands, and the World
may fee this bloudie Tenejits Beautie.
Truth. But fee (my heavenly Sijier and tme Truth St
Jlranger in this Sea-like reftles, raging World) fee ■^'"'^'■''.
here what Fires and Swords are come to part us ! jngs'^j^]!""
Well ; Our meetings in the Heavens fliall not thus dome and
be interrupted, our Kijfes thus di/lra^ed, and our eyes ^°^'-
and cheekes thus w^/, uniciped: For me, though ^y;;-
fured, threatned, perfecuted, I muft profeffe, while
Heaven and Earth lafts, that no one Tenent that
either London, Rnglaiid, or the. ^orA/ doth harbour,
is fo hereticall, blafphefnous, /editions, and dangerous
to the corporall, to the fpirituall, to the prefent, to
the Rterjiall Good of all Men, as the bloudie Tenent
(how ever wafi't and whited) I say, as is the bloudie
Tenent of perfecution for caufe of Confcience.
502
R. W. his Letter to Governour Endicot,
||lg»m«mL»ll
[)nf BiMmSl) |l»mi»Ttr»Bi(] |i«i5i»ig»ffl] ||S5gi»mL»l| [iai«ia«mg|
•Matters
touching
the peace
of the
Englijh
and In-
dians,
about
which the
faid Gov-
ernour did
write to
R. W:-
The Copie of a Letter of R.
Williams of Providence in New England^
to Major Endicot, Governour of the Mas-
fachujets,^ upon occafion of the late perjecution
againjl M'' Clarke and Obadiah Holmes,
and others at Bofton the chiefe Towne of
the Maflachufets in New England.
S I R,
Aving done with our tranfitorie Earth-
ly ^Affaires (as touching the Englifh
and the Indians) which in Compari-
fon of heavenly and Eternall you will
fay are but as dung and drolTe, &c.
Let me now be humbly bold to remember that
Humanitie and pietie, which I and others have
formerly obferved in you, and in that hopefull
Remembrance to crave your gentle audience with
patience and fnildnes, with ingenuitie, equani??iitie
' John Endicott was one of the fix
original patentees of Maflachufetts. He
arrived at Salem, Sept. 6, 1628. In the
following year he was appointed Gover-
nor, and held the office until Win-
throp's arrival in 1 630. He was after-
terwards Deputy-Governor for four
years, and w-as Governor for fixteen
years. In 1645 he was put in command
of the military force as "Sergeant-Ma-
jor General," and hence prohably re-
ceived the title with which Williams here
addreffes him. He had pafled the fen-
tence upon Clarke and Holmes, being
Governor, at that time. /// Newes, 4
Mafs. Hiji. Coll. ii. 31-39,
^ Gov. Endicott writes to John Win-
throp, jr., "Salem the i 5, 6, 51," that is
Auguft 15, 165 1 : "I have written Mr.
Williams an anfwer to his letter you
were pleased to bring mee, and I hope
to fatisfaccon as much as Ives in mee.
And I heartilie defire you that you will
labour with the Sachems of the Narra-
ganfetts, Ninecroft and Mixam, till their
complaints be heard and anfwered, &c."
4 Mafs. HiJl. Coll. vi: 153.
as to the perfecution at Boflon, 503
and candour, to him that ever truely and deeply
loved you and yours, and as in the awfull pret-
ence of his holy Eyf, whole dreadfull hand hath
formed us to the praife of his inercy or Jujiice to
all Eternitie.
Sir, I have often feared and faid within my Great love
Soule, Have I fo deeply loved and refpecfled ? Was b°e^t^een
I alfo fo well beloved? Or was all counterfeit, and the laid
but guilded o'er with earthly Refpedls, Worldly ^^°^^^^-^^^.
ends, 5cc. Why am I lilent ? my Letters are not cot, and
Banijhed ! may be wellcome, may be feene and-^- ^. be-
heard, and if neither, yet will back againe (toge- ^l^-:^^l
ther with my prayers and cries) into my Bofonie. ment.
Thus while I have fometimes mufed and refolved !
ObjeBions, ObJiruSiions, and a thouiand hindrances
(I feare from Sathan as Paul faid) have preft in,
held mv hand, &c.
Sir, it hath pleafed the Father of Spirits at this*The
prefent to fmite my heart in the very breaking up^^"^^^^
of your Letter : This "^Deaths Head teWs that loving with the
Hand that feald it, and mine that opens your Letter, Gover-
that our Eyes, our Hands, our Tongues, [304] ourLgt^^jg
Braines are flying hence to the hole or pit of Rot- R. w. was
tennes : Why fhould not therefore fuch our Letters, f^^^'^"-'
fuch our Speeches, fuch our ASlings be, as may be-
come our lafl: minutes, our Death-beds, &c.
If fo, how meeke and humble, how plaine and
ferious, how faithfull and zealous, and yet how ten-
der and loving ihould the Spirits and Speeches be of
dying and departing Men ?
Sir, While fomething of this Nature I mufe over
' Endicott's feal was a death's head of it is given in 4. Mafs. Hift. Coll. vi .
and crofs-bones, with the name of John Appendix ii.
Garrad in a circle round it. A facfimile
504 R. W. his Letter to the Governour of the Majfachufets
your Deaths head, I meete (in the Entrance of your
"Letter) with this paflage \^Were I as free in my
"fpirit as formerly I have been to write unto you, you
•^Jhould have received another tnanner of Salutation
" then now with a good Confcience I can Exprejfe ;
" However God knoweth who are his, and what he is
" pleafed to hide from fnfull man in this life,Jhall in
" that great Day be tnajitfejied to All.\
Sir, at the reading of this Line, (I cannot but
hope I have your leave to tell you) The fpeech of
that wife Woman of Tekoah unto David came
frelh unto my Thoughts : Speakes not the King
Perfecu- this Thing as one that is Guiltie ? For will my
elude no" honoured and beloved friend not know me for feare
confcience of being difowned by his Confcience ? Shall the
Goodnes and Integritie of his Confcience to Go^caufe
Id but him to forget me ? Doth he quiet his minde with
their own. this ; [Go^ knoweth who are his ? Go*^ hides from
linfull man, God will reveale before All ?] Oh how
comes it then that I have heard fo often, and heard
fo lately, and heard fo much, that he that fpeakes
fo tenderly for his owne, hath yet fo little refpedt,
mercie or pitie to the like corfciencious perfwafions
of othei Men ? Are all the Thoufands of millions
of millions of Confciences, at home and abroad, fuell
onely for a prifon, for a whip, for a fake, for a Gal-
lowes ? Are no Confciences to breathe the Aire, but
fuch as fuit and fample his ? May not the mojl High
be pleafed to hide from his as well as from the eyes
of his i^o^^- Servants, i&Wow -?}iankinde, fellow-
Englijlj ? And if God hide from his, from any, who
can difcover ? Who can fhut when he will open ?
in the
whole
wor
in N. E. as to the perfecution at Bofton. 505
and who can open when he that hath the key of
David will fhut ? All this and more (honored Sir)
your words will warrant me to fay, without any
jufl: offence or flraining.
Object. But what makes this to Heretickes, Blaf-
phemers. Seducers, to them that fin againft their Con-
fcience (as M"" Cotton [305] fayth) after ConviSlion ?
What makes this to ftobbers of Kings and Princes,
to blowers up of Parliaments out of Confcience ?
Firft, I anfwer, He was a Tyrant that put an
Innocent Man into a 5^^r^j--skin, and fo caufed
him as a wild Beaji to be baited to Death.
Secondly, I fay this is the common cry of Hun-^^^ P"'^-
ters ov perfe cut ours [Hereticks, Hereticks, Blafphem- ^^^U ^-^^
ers, &C.J and why, but for croffing the perfecutoursmoft inno-
Confciences, (it may be but their fuperftitions, &c.) "^j"' '"°'*
whether TurkiJI:), Popijlj, Protejiant, &c.
This is the Outcry of the Pope and Prelates, and
of the Scotch Prejhyterians, who would fire all the
world, to be avenged on the Sectarian Heretickes, Cromwell
the blafphemous Heretickes, the feducing Heretickes, ^'^^^^^o^A,
&c. had it not pleafed the God of Heaven who%^,f"8^
bounds the infolent Rage of the furious Ocean, topreffed.
raife up a fecond Cromwell (like a mighty and mer-
cifull Wall ov Bullwark) to ftay the Furie of the.This Re-
OppreJfour,vf\\eX.\\tv Etiglijh, Scottijlo, Popijh, PreJby-^^l^Cemto
terian, Independent, &c. England
Laftly, I have faid much and lately, and given [°jSj[^""j'
particular Anfwers to all fuch pleas, in my Second to have
Reply or Anfwer to M"" Cottons wa(hing of the'^een pub-
Bloudie Tenent in the Lambes bloud, which it may
be is not yet come to your fight and Hand.
64
«&
5o6 R. W. his Letter to the Governour of the Maffachufets
'Tis true, I have to fay elfewhere about the
Caufes of my Banijhment : as to the calling of Nat-
urall Men to the exercife of thofe holy Ordinances
of Prayers, Oathes, &c. As to the frequenting of
PariJJj Churches, under the pretence of hearing
fome Minijlers : As to the matter of the Patent, and
King 'James his Chrijiianitie and Title to thefe parts,
and beftowing it on his Subjects by vertue of his
being a Chrijiian King, &c.
At prefent, let it not be offenfive in your eyes,
that I fingle out another, a fourth point, a caufe of
my Banijhment alfo, wherein I greatly feare one or
two fad evills, which hath befallen your Souk and
Confcience. '
The point is that of the Civill Magijlrates deal-
ing in matters of Confcience and Religion, as alfo of
perfecuting and hunting any for any matter meerly
Spirituall and Religious.
The two Evills intimated are thefe; Firft, I
feare you cannot after fo much Light, and fo much
profeflion to the contrary (not onely to my felfe,
and fo often in private, but) before fo many Wit-
neifes ; I fay, I feare you cannot fay and [306] adl
fo much, againft fo many feverall Coyifciences, form-
er and later, but with great Checks, great Threatnings,
great Blowes and Throwes of inward Confcience.
■ M' Cottons Letter examined and an- ment," the fecond and fourth named
fzuered, pp. 4, 5. Puh. Narr. Club, i : above, " were no caufes at all, as he ex-
40,41. Cotton gives his version of the prefTeth them. There are many knowne
caufes of Williams' banifhment in his to hold both thefe opinions, and yet
Anfwer 27-31. Pub. Narr. Club,\\, 44- they are tolerated not only to live in
52. He fays, "It is evident the two lat- the Commonwealth, but alfo in the fel-
ter caufes which he giveth of his Banifti- lowfhip of the Churches."
in N. E. as to the perfecution at Bofton. 507
Secondly, If you fhall thanke God, that it is not Abuse of
'io with you, but that you doe what Confcience bids jfnge^o°us
you in Gods prefence, upon Gods warrant, I mufl:
then be humbly faithfull to tell you, that I feare
your underprizing of holy Light, hath put out the
Candle, and the Eye of Confcience in thefe particu-
lars, and that Delujions, ftrong Delujions, and that
from God (by Satham fubtletie) hath feafd upon
your very Souks beliefe, becaufe you priz'd not
lov'd not the indangered perfecuted Son of God in
his defpifed Truths and Servants.
Sir, With Man (as the Lord Jefus faid of the
Rich rnati) I know it is impoffible for the (other-
wife piercing) eye of your underftanding to fee into
thefe things, for it is difcoloured, as in fome Diseafes
and GlaJJ'es ; It is impollible for your JVill to be
willing to fee, for that's in a thoufand chaines
refolved (as once you fpake heroically and heavenly
in a better way) to fpend your deareft Heart bloud
in your way, &c. Yet with God all things are poffi-
ble, and they that laughed the Lord Jejus to fcorne
when he faid, the Damfell is not dead hntjleepeth,
were afterwards confounded, when they faw her
raifed by his heavenly voice.
His holy pleafure I know not, nor doe I know
which way the Glory of his great Name will more
appeare, either in finally fufFering fo great a fall
and ruine of fo ftrong a pillar, that Flejh may not
Glory, but that \\\% frength and Glory onely may be
feene in Weaknefe. Or elfe in your holy Rifng
and Reviving from the Bedoi (o much fpirituall fil-
thines, and from fo bloudie a minde, and lip, and hand.
508 R. W. his Letter to the Governour of the Majfachufets
againfl all withjlanders or Dijlurbers in it. That fo
the ihort Refnaifider of your Candle may hould out
to the World, the Riches of his Mercy, at whofe
words the holyeft of his Servants ought to tremble,
and to work out their Salvation with feare and
trembling : I fay, I defire to fay it, tremblingly and
mournfully) I know not which way he will pleafe
to raife his Glory) onely I know my Dutie, my Co?t-
fcience, my Love, all which enforce me to knock,
to call to cry at the Gate of Heaven, and at Yours,
and to prefent you with this loving, though lowd
and faithfull noyfe and found of a [307] few
Grounds of deeper Examination of both our Soules
and Confciences uprightly and impartially at the holy
and dreadfull 'Tribunall of Him that is appointed
the fudge of all the Living and the Dead.
Be pleafed then (honored Sir) to remember that
that thing which we call Confcience is of fuch a
Nature (efpecially in E?iglijlj-nien) as once a Pope
of Rome at the fuffering of an LngliJ}:)-7nan in Rome,
hiinfelfe obferved) that although it be groundles,
falfe, and deluded, yet it is not by any Arguments
or Torments eafily removed.
The pow- I fpeake not of the ftreame of the multitude of
er of Con- all Nations, which have ihe'iv ebbings ■a.ndijlo'wings in
though Religion, (as the longeft Sword, and flrongeft Arme
Erroneous of Flejl:) Carries it) But I fpeake of Confcience, 2l per-
fwafon fixed in the minde and heart of a man,
which enforceth him to judge (as Paul(-iiA of him-
felfe a perfecutour) and to doe fo and fo, with re-
fped: to God, his worlhip, &c.
This Confcience is found in all mankinde, more
in N. E. as to the perfecution at Bofton. 509
or leiTe, in 'J ewes, Turkes, Papifis, Protejiants, Pa-
gans, &c. And to this purpofe let me freely with-
out offence remember you (as I did M"" Clarke
newly come up from his fufferings amongfl: you) I
fay, remember you of the fame Story I did him,
twas that of William Hartly in Queene Elizabeth
her dayes, who receiving the Sentence of hanging,
drawing, &c. fpake confidently (as afterward he fuf-
fered) what tell you me of hatigi7ig, &c. If I had
ten thoufand millions of lives, I would fpend them
all for the Faith of Rome, &c.'
Sir, I am far from ijlancine the leaft Counte-True&
nance on the Cojijcietices of Papijis, yea or on lon^ej^^^^ggj^g^jj
Scotch and Englijlj Protejlants too, who turne up all Confident.
Rootes, and lay all levell and in bloud, for exaltation
of their own way and Confcience. All that I ob-
ferve is, that Boldnes and Confidence, Zeale and Refo-
lution, as it is commendable in a kinde when it
ferioufly refpedls a Dietie, fo alfo, the greateft
Confidence hath fometimes need of the greateft
Search and Exatfiinatio?i.
I confelfe, that for Confidence no Romijlj Priefi,
hath ever exceeded the holy Martyrs or Witnejfes
of Jefius : Witnes (amongft fo many) that holy
Englijlj Woman, who cryed out, that if every haire
of her head were a life or man, they lliould burne
' William Hartley was of St. John's Wood, Athenie Oxon. i : 474.. I find
College, Oxford, and a Roman Catholic mention of his imprifonment in Strype,
Prieft. When Campian, the Jefuit n'hitgift,\: 268. The accounts given
emiflary, came to England in 1580, Hart- of Campian and his trial and execution
ley engaged in diftributing one of his contain no reference to him, and I have
books. He was imprifoned, and being found no allufion to the faft named in
releafed in 1584, left the kingdom, the text.
5 1 o R. W. his Letter to the Governour of the MafTachufets
[308] for the Name of the Lord fefus: But Sir,
your Principles and Conjcience binde you, not to ref-
pect Rof?iiJh or Englijh, Saints or Sinners : William
Heartly, and that IVofnan, with all their lives, you
are bound by your Confcience to punifli (and it may
be) to hang or burne, if they tranfgreffe againft
your Confcience, and that becaufe (according to M""
Cottons monftrous DifinSlion (as fome of his chiefe
Brethren to my knowledge hath called it) not be-
caufe they finne in matters of Confcience, (which
he denies the Magiftrate to deale in) but becaufe
they finne againft their Confcience.
Secondly, It is fo notorioufly knowne, that the
Confciences of the moft holy men, zealous for God
& his Chrif to Death and AdtiiiratioJi, yea even in
The Com- our owne Countrey, and in Queen Maries dayes
ers'& the cfpccially, have been fo grofsly miflead by miftaken
Compo- CotifcietKes in matters concerning the worfip of God,
sers of It. jj^g comtning out of the Antichrifiian Babell, and
the Rebuilding of the fpirituall ferifalem, that I
need but hint who were they that pend the Com-
mon prayer'^ (in its Time, as glorious an Idoll, and as
much adored by Godly perfons, as any Invention now
extant) I fay who they were that lived and dyed
(five in the flames) zealous for their BiJlMpricks, yea
and fome too too zealous for their Popifli Ceretno-
' The Book of Common Prayer was character, that they were fingular learned
firft put forth in Englifh, May 4, 1549. men, zealous in God's religion, blamelefs
There were thirteen compilers, of whom in life, and martyrs at their end. For
Cranmer and Ridley are the moft fa- either all, or the moft part of them, had
mous. Strype, £rc. McA^. ii : 134. Short, fealed this book with their blood."
Hijl. of Ch. of Eng. p. 279. " Of the Strype, Life of Whitgft, i : 175.
firft compilers. Dr. Whitgift gave this
in N. E. as to the perfecution at Bofton. 51 1
nies, againft the doubting Confciences of their Bre-
thren : At which and more, we that now have
rifen in our Fathers ftead, wonder and admire how
fuch piercing eyes could be deceived, fuch Watch-
men blinded and deluded. But
Thirdly, We fliall not fo much wonder when What's
we lift up our trembling; eyes to Heaven, and re-'^"'^"''
member our felves (poore dull:) that our Thoughts (ohen) in
are not as the Thoughts of our Maker, that, that Gods nof-
which in the eyes of man (as the Lord Jefus tells
w&^Luc. 16. [15.] ) is of high and fweet efteeme, it
ftincks and is abomination with God: Hence fuch
IVorfljtps, luch Churches, fuch glorious profejjiojis &c
practices may be, as may ravifh themfehes and the
behoulders, when with the piercing eyes of the moll
High, they may look counterfeit and ugly, and be
found but (fpiritually) Whores and Ahominations.
Fourthly, Wile men ufe to inquire, what Motives,
what Occa/ions, what Snares, what Temptations were
there, which mooved, which drew, which allured,
&c. This is the Apologie [309] which the live
Apologijls (M"" Goodwin, M"" Nye, &c.) made to the
Parliament, to wit. That they were not tempted
with the moulding of New Common-wealths, after
which they might be mooved to frame their Ke-
ligion, &c.'
Surely Sir, the Baits, the Temptations, the Snares
' The five apologifts, Thomas Good- publifhed his Queries of Higheft Confid-
win, Philip Nye, Sidrach Simpfon, Jere- eration, propofed to thefe perfons and to
miah Burroughs and William Bridge pre- the Scotch Commiilioners in the Weft-
fented An Apologetical Narration to Par- minller AfTemblv, Pub. Narr. Qlub. ii.
liament in 1643. In 1644 Williams
512 R. W. his Letter to the Governour of the MaiTachufets
Sathans Jaid to catch you, were not few, nor common, nor
propofing ^^i'i ^^ every foote. Saul pretended zeale to the
Motives Name of God, and love to Ifrael in perfecuting the
and Baits poorc Gibconites to death, but Honour me before
to wilc ^
and excel- the people, was the maine Engine that turned the
lent Saints. Wheeles of all his ABions and Devotions. ■ What
fet Jeroboams braines to confult and plot the In-
vention of a new Religion, Worjloip, Priejis, ice. but
Honour, & the feare of the lolTe of his gained hon-
our ? What moved Jehu to be falfe and halting
with God after fo much glorious zeale in the Re-
formation ? Yea I had almoil faid, what mooved
David to ftob Uriah (the fire of God) with his pen,
but the feare of difhonour in the Difcovery of his
fin, though doubtles there was fome mixtures of
the feare of his Gods difpleafure and diflionour, alfo ?
Sir, it is no fmall offer, the choice and applauje
and Rule over fo many Toivnes, fo many holy, of
many wife, in fuch a holy way as you believe you
are in : To fay nothing oi Jlrong drinkes and wines,
ih.c fat 2iX\difweet of this and other Lands: Thefe
and others are fnares which without abundant
ftrength from God will catch and hould the ftrong-
efi: feete: Sir, I have knowne you fi:rong, in repell-
ing ftrong Temptations, but I cannot but teare and
lament, that fome of thefe and others have been
too fi:rong and potent for you.
Spiritual! Fifthly, We not onely ufe to fay proverbially,
Witch- but the Spirit of God exprefsly tells us, that there
craft. ig a tninde-bewitching, a bewitchi?ig of the very Con-
• fciences 2.1x6. fpir its of men. That as in Witchcraft',
zjironger and fupernaturall power layes hould upon
in N. E. as to the perfecution at Bofton. 5 1 3
the powers of Nature, with a fuppreffing or eleva-
ting of thofe powers beneath or above themfelves :
So is it with the very Spirits and Cotifciences of the
mo ft Intelligent and Confcientious, when the Father
of Spirits is pleafed in his righteous difpleafure and
jealoufie, fo to fuffer it to be with ours.
Sir, I from my Soule honour and love the perfons
of fuch, whom I, you, and themfelves may fee
have been Injlrumentall in your bewitchin. Why
fhould it be thought inconfiftent with [310] the
holy wifdome of God to permit wife and holy and
learned perfons to wander themfelves and mijlead
others ; when the holy Scripture and Experience
tells us of the dangerous Councells and wayes of as
wife and learned and holy as now breath in either
Old or New Englijh aire ?
Sir, I had thought to have named one or two,
who may juftly be fufpedted (though otherwife
worthily beloved) but I have chofe rather to pre-
fent an hint, for thats enough to fo intelligent a
Breaft, if but willing to make an Impartiall Re-
view and Examination of Paffages between the
moft High and your inmoft Soule in fecret.
Therefore lixthly, for a fixt ground of fufpedt-
ing your Soule and Spirit and Confcienccin this par-
ticular of perfecution, which I now inftance in,
may you pleafe. Sir, without offence to remember, Dninken-
that as it is in fuch as have exceeded in Wine, their neffe and
fpeech will bewray them : So is it in Spirituall Cups^''™^^'^
•^^ . . ■' r I Language
and Intoxications. of it.
The Maker and Searcher of our hearts knowes
with what Bitternes I write, as with Bitternes of
65
514 R. W. />/j Letter to the Governour of the Majfachusets
The Lan-
guage of
perfecu-
tours.
A price
and a
Heart
bleffed
compani-
ons.
Soule I have heard fuch Latiguage as this to pro-
ceed from your felfe and others, who formerly have
fled from (with crying out againft) perfecutours !
[you will fay, this is your Confcience : You will fay,
you are perfecuted, and you are perfecuted for your
Confcience: No you are Conventiclers, Heretic ks,
Blafphemers, Seducers: You deferve to be hanged,
rather then one (hall be wanting to hang him I will
hang him my felfe : I am refolved not to leave an
Heretick in the Countrey ; I had rather fo many
Whores and Whoremongers and Thieves came
amongft us :] Oh Sir, you cannot forget what
Language and DialeB this is, whether not the fame
unfavourie, and ungodly, blafphemous and bloudie,
which the Gardiners and Bonners both former and
later ufed to all that bowed not to the State
goulden Image of what Confcience foever they were.
And indeed. Sir, if the moft High be pleafed to
awaken you to render unto his holy Majefie his
due praifes, in your truly broken-hearted CotifeJ/ions
and Supplications, you will then proclaime to all
the World, that what profeflion foever you made
of the Lambe, yet thefe Exprefjions could not pro-
ceed from the Dragons mouth.
Oh remember, and the moft holy Lord, bring it
to your Ke- [311] tnembrance, that you have now a
great price in your hand, to bring great Glory to
his holy Name, great Rejoycing to fo gracious a
Redeemer (in whom you profelfe is all your Healing
and Salvation) great Rejoycmg to the holy Spirit of
all true Conflation, whom yet fo long you who have
grieved and fadded, great Rejoycing to thofe bleffed
as to the perfecution at Boflon. 515
Spirits (attending upon the La7nbe, and all his, and
terrible to his perfecutours) great Rejoycing and In-
jlruBion to all that love, the true Lord Jefus (not-
withftanding their wandrings among fo many falfe
Chrijis) mourning and lamenting after him in all
parts of the World where his Name is founded:
Your Tallents are great, your Fall hath been fo :
Your E?nineticie is great, the Glory of the moft
High in Mercy or yujlice toward you will be great
alfo.
Oh remember it is a dangerous Combat for the The hor-
-11 a,
potfheards of the Earth to fight with their dreadfull ^'^^^ ^^^
Potter : It is a difmall Battle for poore naked feete^ixh.
to kick ap;ainft the Pr/cy^j; It is a dreadfull 'uoyc^' ^^^'^^ ^"
from the King of Kings, and Lord of Lords, Endi- tours and
cot, Endicot, why hiinteji thou me? why imprifoneji'i^^^i^^^
thou me? -whyjinejl, why fo bloudily 'whippeji,vfhy'^^ '"'
wouldeft thou (did not I hould thy bloudie hands)
hang and burne me ? Yea Sir, I befeech you remem-
ber that it is a dangerous thing to put this to the
may be, to the "venture or hazzard, to the pojjibilitie :
Is it poffible (may you well fay) that fince I hunt,
I hunt not the life of my Saviour, and the bloud of
the Lambe of God: I have fought againft many
feverall forts of Coyifciences, is it beyond all pojjibili-
tie and hazard, that I have not fought againft God,
that I have not perfecuted fejus in fome of them ?
Sir, I muft be humbly bold to fay, that 'tis im-
poffible for any Man or Men to maintaine their
Chriji by their Sword, and to worfliip a true Chriji !
to fight againft all Confciences oppofite to theirs, and
not to fight againft God in fome of them, and to
5 1 6 K.W.^is Letter to the Governour of the Majfachujets
The leaft hunt after the precious life of the true Lord Jejus
ifeH"ecu° Chrijl. Oh remember whether your Principles and
tion tends Conjcietices muft in time and opportunitie force you.
*°H''°"n' "^^^ ^^^ worldly policie and complimice with Men and
proceed. Times [Gods mercy over-ruling) that houlds your
except hands from murthering of thoufands and ten thou-
miehtily ^^"^^^ Were your Power and Command as great as
Hop it. once the bloudie Roman Emperours was.
The truth is (and your felfe and others have faid
it) by your [312] Principles fuch whom you count
Hereticks, Blafphetners, Seducers, to be put to Death ;
You cannot be faithfull to your Principles and Con-
fciences, if you fatisfie them with but itnprijonfnent,
fining, whipping and banijlnng the Hereticks, and by
frying that banijlmig is a kinde of Death, as fome
chiefe with you (in my cafe formerly) have faid it.
Sir, 'Tis like you knew or have heard of the
man that faid he would never Conforme publikely,
although he dXdfubJcribe in private for his Libertie
fake of Preaching : That, although he did con-
forme mjome things, yet in all he never would :
That although he did himfelfe yeeld, yet he would
not molefl: and inforce others : That although he
yeelded, that others did moleft them, yet himfelfe
would never perfecute, and yet did all.
But oh poore duft and Afhes, like^^owj' once roll-
ing downe the Alpes, like the Indian Canoes or Eng-
lijh Boats loofe and adrift, where ftop we untill in-
finite mercy ftop us, efpecially when a falfe fire of
zeale and Confidence drives us, (though againft the
moft holy and eternall himfelfe ? )
Oh remember the black Catalogues it hath pleafed
in N. E. as to the perfecution ^/ B often. 517
the moft jealous and righteous God io make of his^o'^^ ^°^
fierie 'Judgetnents and moft dreadfull ftoakes onj^j^g,"
Eminent and remarkeable perfecutours even in this ments
life. It hath been his way and courfe in all Coun-^sainft
tries, in Germanie, France and England, (efpecially) tours.
what ever their pretences have been againft Here-
ticks, Rebells, Schistiiaticks, Blasphemers, Seducers,
&c. How hath he left them to be their owne Ac-
cujers, Judges, Executioners, fome by hangi?ig, fome
hy Jiobbitig, fome by drowning and poyfoning them-
felves, fome by running tnad, and fome by drinking
in the very fame Cup which they had filld to others ?
Some may fay, fuch perfecutours hunted God and
Chriji, but I, but we, &c. I anfwer, the Lord 'Je-
fus ChriJI foretold how wonderfully the wifeft of
the World, fhould be miftaken in the things of
Chrijl, and a true vifible ChriJI Jefus ! When did
we fee thee naked, hungry, thirjly, ficke, inprifon &.
How ealie, how common, how dreadfull thefe
mijlakes ?
Oh remember once againe (as I began) and I Death is a
humbly defire to remember with you, that every ^'"'"^''S^^-
gray haire now on both our heads, is a Boanerges, a
fonne of Thunder, and a warning piece [313] to
prepare us, for the waighing of our laft Anchors,
and to be gone from hence, as if we had never
been.
'Twas mercy infinite, that ftopt provoked yujlice Gny
from blowing out our Candles in ovlt youths, hut now^^j^^ ^""^
the feeding Subfance of the Candles gone, and 'tis Alarums,
impoffible (without repentance,) to recall our Ac-
tions ! nay with repentance, to recall our 7)iinutes
paft us.
518 R. W. /6/j- Letter to the Governor of the Majfachufets
Sir, I know I have much prefumed upon your
many waighty affaires and thoughts, I end with an
humble cry to the Father of mercies, that you may
take Davids Counfell, and filently commune with
your owne heart upon your Bed, refled: upon your
owne Jpirit, and beheve Him that faid it to his
over-zealous Difciples, You know not w\\2ii fpirit
you are of: That, no fleepe may feize upon your
eyes, nor (lumber upon your eye-lids, untill your
ferious thoughts have ferioujly, calmely, and un-
changeably (through helpe from Chriji yefus) fixed.
Firft, On a Moderation towards the Spirits and
Confciences of all mankinde, meerly differing from
or oppofing yours with onely Religious and Spirit-
uall oppojition.
Secondly, A deepe and cordiall Refolution (in
thefe wonderfull fearching, difputing, and diffent-
ing times) to fearch, to liften, to pray, to fafl, and
more fearefully, more tremblingly to enquire what
the holy pleafure, and the holy myjieries of the moft
Holy are ; in whom I humbly defire to be
Your poor e fellow-Servant, unfai?iedly,
refpeSlive and fait hfull.
R. Williams.
An Appendix to the Cleargie.
[3H] 519
l||g»m«l!a«|j ||m»Bi«^S]| |[«5l»m»iD|] |l«im»gi^lDll [ng»ia«igi»l| |r5^m«g!l«i]
An APPENDIX.
To the Cleargie of the foure*
great Parties (profefling the Name of
Chriji Jefus) in England, Scotland, and Ireland,
viz. The PopiJJi, Prelatkall, Prejbyterian, and
Independent.
Worthy Sirs;
Have pleaded the Caufe of your feve-
rall and refpeftive Confciences (againft
the bloudie Dodtrine of Perfecution)
in my former Labours, and in this my
prefent Rejoynder to M"" Cotton :
And yet I mufi: pray leave without offence to
fay, I have impartially oppos'd and charg'd your
Confciences alfo, fo farre as Guiltie of that bloudie
Doftrine of perfecuting each other for your Con-
fciences.
You foure have torne the feamless Coate of the
Son of God mio foure pieces, and (to fay nothing of
former Times and Tearings) you foure have torne
the three Nations into thoufands of pieces and Df-
traSlions.
The two former of you, the PopiJJj and [Protejl-
ant) Prelaticall, are Brethren : So are the latter, the
Prefbyterian and Independefit : But, oh, how Raraef,
&c ? What Concord, what Love, what pitie hath
The
feameles
Coat of
Chrift Je-
fus torne
into foure
pieces,
and the
three Na-
tions torne
into thou-
fands.
520 An Appendix to the Clear gie
ever yet appear'd amongfl: you, when the providence
of the moll High and onely ivife hath granted you
your Pattents of mutuall and fuccelfive Dominion
and precede?icie?
Juft Hke two men, whom I have knowne breake
out to B/oices and M^'rajiling, fo have the Protejtant
The Bat- Bijhops fought and wraftled with the Popijh, and
Cleargh. ^^ PopiJh with the Protejlant ! The Prejbyterian
with the Independent^ and the Independent with the
[315] Prejbyterian! And our Chronicles and Rx-
periejices have told this Nation, and the World, how
he whofe Ttirne it is to be brought under, hath
ever felt an heavie wrathfull hand of an unbrotherly
and unchriHan perfecutour :
All Court Meane while, what outcries for a Sword, a Sword
the Magii- ^j. ^j^y p f ice, on any Tear/nes, wherewith to take
his Sword, finall Revenges, on fuch their Blafphemous and Here-
//Vtf//Adverfaries and Corrivalls ?
Hence is it, that the Magijirate hath been fo
& courted, his perfon adored i-nd Deified, and his Relig-
ion magnified and Exalted.
Amongfl: the People, fome have thought and faid,
°"*^ How hath the (hining of the Magifirates Money
and Sword, out fliin'd the Nobilitie of his perfon, or
For which '■^^ Chrifiianitie of his Confidence? For when the
^nyperionperfion changes and Religion too, how groifely no-
and Rehg- torious have been the Cleargies Changes alfo ? For
ferv'd the Inftiince, how have they Pernified,^ tack't and turn'd
Turne. about (as the wind hath blowne) from Poperie to
Protefianifime, from Protefiantifinie to Poperie, and
from Poperie to Protefiantifinie againe, and this within
■ For the meaning and derivation of this word, see p. 209 supra.
of [0/(i and New) England, Scotland, an^I Ireland. 521
the Compaffe of about a dozen yeares ; as the
Purfe and Sword-Bearers were changed, what ever
the perfons of thofe Princes {tnale or fetuale. Men
or Children, or their Confciefices, Popiflo or ProteJIant)
were.
Yea, how juftly in the late Kings book • (if his)
are the Ckargie of England charged with horrible
breach of Fows and Oaths of cafionicall obedience
to their Fathers the Bijhops, againft whom (in the
Turne of the Times and the Sword- Bearers) they
turned to the Scotch Prejhyters, their fathers dread-
full Enemies and perfecutours ?
Now as to the perjecuting each of other, I con-
felTe the Wolfe (the perfecutour,) devoures the Goate,
the Swine, yea the very Fox, and other Creatures,
as well as the inoffenlive Sheepe and Latnbe ? Yet
(as the Lord Jefus made ufe of that excellent Fable
or Similitude of a Wolfe getting on a Sheepes-skin,
fo) may I not unfeafonably make ufe of that of the
Wolfe and the poore Latnbe coming downe to
drinke, upon the fame Brooke and Streame toge-
ther : The Wolfe criiell and Jlro?ig drinks above
and aloft : The Lambe innocent and weake, drinks
upon the Streame below : The Wolfe queftions
and quarrells the Latnbe for corrupting and defiling
The late
K. charg-
ing his
Cleargie,
&c.
The
Wolfe in
plea with
the Lamir
will be
alwaies
Judge.
' ElKQ^ BAIIAIKH. The Por-
tracture of his Sacred Majejlie in hisfoli-
tudesandfufferings. 1649. This work was
attributed to Charles I., and the author-
fliip has been the fubjeft of much con-
troverfy. Williams here intimates his
doubt in regard to its being the King's.
In 1650 he wrote to John Winthrop, jr.,
" The Portraicture, I guefle is Bp. Halls,
66
the ftile is pious and acute, very like his,
and J. H. fubfcribes the Epitaph :" 4
Mass. HiJ}. Co!!, vi : 282. It was claimed
by Bifhop Gauden. Mackintosh, Hal-
lam and Macaulay are decided in afcrib-
ing the book to Gauden alone. Edin.
Rev. xliv : 1-47. Introd. to Lit. of Eu-
rope, iii : 661. Hiji. of Eng. iv. 249.
522 An Appendix to the Clear gie
the Waters: The Lanibe [316] (not daring to
plead how eafily the Wolfe drinking higher might
transfer Dejiktnent downeward, but) pleads Improb-
abilitie and hnpojjibilitie, that the waters defcending
could convey defilement upwards : This is the
Controverjie, This the plea : But who fhall judge ?
Be the Lambe never fo innocent, his plea never fo
juft, his Adverfary the Wolfe will be his judge, and
being fo cruell and fo ftrong foon teares the Lambe,
in pieces.
Thus the cruell Beajl armed with the power of
Kings [Revel. 17. [12]) fits Judge in his owne Quarrels
againft the La?nbe, about the drinking at the Wa-
ters. And thus (fayth M"" Cotton) the Judgement
ought to palfe upon the Heretick, not for matter of
Confcience, but for finning againft his Confcience.
ObjeB. Me-thinks I heare, the great charge
againft the Independent partie to be the great plead-
ers for Libertie of Confcience, Sec.
Answ. Oh the horrible Deceipt of the hearts of
the fons of Men ! And, what Excellent Pbyfck can
we prefcribe to others, till our Soule (as "Job faid)
come to be in their foules cafes ? What need have
we to be more vile (with fob) before God, to walke
in holy fence of felfe-Infufficiencie, to cry for the
blefi*ed Leaditigs of the holy Spirit of God, to guide
and leade our Heads and Hearts uprightly ?
The won- Yov (to draw the Curtaine, and let in the Light
Myfterie alittle) doe not all perfecutours themfelves zealoufly
of the Lib- plead for Freedonie, for Libertie, for Mercie to Mens
^Q^^° Confciences, when them felves are in the Grates, and
fcience. Pits, and under Hatches}
of [0/d znd New) England, Scotland, aW Ireland. 523
Doth not Gefner^ tell us of a Gentleman in G^r- Which all
manie, who fitting his Pitfall for Wilde Beajis, found fo^rr"'
in the morning a Woman, a Wolfe, and a Fox in themfelves
three feverall Corners, as full of Feare, and as quiet, *^'" J
and as defirous of Libertie one as well as another ? plead for.
Thus bloudie Gardiner and Bonner (prifoners,
during King Edwards dayes) yea and that bloudie K- C^^^r/^j
Queene Mary her felfe, all plead the freedom of^j^ J^j^j.
their Cojifciences. What moft humble Supplica- forced to
tions, and indeed unanfwerable Arguments for Lib- fubfcnbe
• r /^ r • 1 1 r-. •/? /I • Ti toLibertie
ertie or Lonjctence have the rapijts (when m Ke- of Con-
ftaint) prefented, (and efpecially) in King y^w^j- Science,
his time ? Yea what excellent Subfcriptions to this
Soule-Freedome, are interwoven in many palfages
of the late Kijigs Booke (if his) } Yea and one of
his [317] Chaplaines (fo cald') Do6tor fer. Taylpur,
what an Everlafting Monumentall Tejlmonie did he
publifh to this Truth, in that his excellent Dis-
courfe, of the Libertie of Prophefying f'^ Yea the
(formerly) Non-conforming Prejhyterian and Inde-
'Conrad Gefner, was born at Zurich, you pleafe not to read mine, let me pray
March 26, 1516, and died Dec. 15, leave to requeil your reading of one book
1565. His Hiftory of Animals, from of your own authours. I meane The
which Williams probably quotes, Cuvier Liberty of Prophefying, penned by (fo
fays "may be confidered the bafis of all called) D'' Jer. Taylor, in which is ex-
modern zoology." Biog. Univ. 17 : 247. cellently afferted the toleration of diiFer-
Hallam fpeaks of him as " that prodigy ing religions, yea, in a refpeft, that of
of general erudition." Int. to Lit.of Eu- papifts themfelves, which is a new way
rope, ii: 465-469. Sir W. Jardine gives of foule-freedom, and yet the old way of
an account of this work in a memoir in Chrift Jefus, as all his holy Teftament
Naturalijl^s Library, xx : 29-39. declares. I alio humbly wilh that you
^Thls work was publifhed in 1647. may pleafe to read over impartially M'
Williams fent a copy of the prefent Milton's anfwer to the King's book."
work to M" Sadleir, which fhe returned, EltorCi Life, p. 97.
declining to read it. He replied " fince
524 An Appendix to the Cleargie
pendent, Scotch and Englifi, Old and New, what moft
humble and pious Addrelles have they made before
the whole World, to Princes and Parliamejits, for
jull mercy (in true Petitions of Right) to their
About Confcie?ices f But, let this prefent Difcourfe, and
Twenty M'' Cottotis Fig-leave Evajions and DiJiinBions :
years per- L^j j}^g hruBices (of the Maffachufets) in New Efig-
fccution in u u 1 o
New Eng-l^'^id,\vi twenty yeares perfecution: and this laft of
hnd. M"" Clarke, Obadiah Holmes, and others be Ex-
amined : Yea let the Indepetideiit Mi?iijiers late Pro-
pofalls be waighed, with the double waight of
Gods Sandluary, and it will appear what Mercy
the poore Soules of all Men, and Jejus Chriji in
any of them, may expedt from the very Independents
Cleargie themfelves.
ObjeB. But doth not their Propofalls provide a
Libertie to fuch as feare God, viz. that they may
freely preach without an Ordination ! and that fuch
as are not free to the publike AJfemblies may have
Libertie to meete in private.
Anfw. It may fo pleafe the Father of Lights to
fhew them that their Lities and Modells, and New
T^^?"\Ens:lands Come zXio (after which they write and
iccution Or o r \ ^j
the New penfill,) are but more and more refined Images,
and Old whereby to worfliip the Invijible God: and that Hill
inlepend- (^^ before) the Wolfe (the perfecutour) muft judge
ent Clear- of the hambes drinking !
gte. Pqj. inftance; New Englands Lawes lately pub-
lifhed in M"" C larks Narrative,^ ) tell us how free it
fhall be for people to gather themfelves into Church-
■ Extrafts from the laws of MafTa- /// Newes. 4. Mass. Hijl. Coll. ii. 65-70.
chufetts on thefe fubjefts were printed in
of [0/d and New) England, Scotland, ^«^ Ireland. 525
eftate F how free to choofe their owne Mifiifters ? -
how free to enjoy all the Ord'mances of Chr'tjl fefus,
&c ? But yet, provided, fo- and (o (upon the point)
that the Chill State muft judge of the Spirituall, to
wit, Whether perfons be fit for C^«r<:^- eftate. Whe-
ther the Gathering be right. Whether the peoples
choice be right, DoBrines right, and what is this in
truth, but to fwear that blafphenious Oath of Sii-
premacie againe, to the Kings and ^eenes and Magif-
trates of this and other Nations in ftead of the
Pope, &c ?
Into thefe Prifons, and Cages, doe thofe (other-
wife worthy and excellent Men, the) Independents,
put all the Children of [318] God, and all the
Children of Men in the whole World, and then bid
them fie and walke at Libertie (to wit, within the
Conjured Circle) fo far as they pleafe.
To particularize briefely : When they have in
their lix feverall Circuits ejedled (according to their A briefe
Propofalls) it may be hundreths, it may be thou- °"g^^ ^^^
fands (if impartiall) of Epifcopall and Prefyteriams Propo-
Minifers, and that without & againft their Peoples^^^^^ °^^^^
confent, to the prefent Diftreffing of thoufands, and independ-
inraging (through fuch Soul-opprefio?is) the whole ''^' •^'«/-
Nation ! Then, fay they, it fhal be free for all that '^"'
be able, &c. to be Preachers, though not ordained, ^pj^^ ^^^^_
&c. But, provided, that two Minifers hands [■M pemlents
leaft, which upon the point, is inftead of an Ordi- i™p'icitly
\i 1- ^ 1 • o TT 1- 2nd ulent-
nation) be to their Approbation, &c. Upon tnisiychal-
lock any (hall be free to preach Chrif Jefus, upon lenge the
this poitit of the Compaffe (as I may in humble reve- oTar °*
rence, and with forrow fpeake it) the Spirit of God tion.
526 An Appendix to the Ckargie
fhall be free to breathe and operate in the Soulcs of
Men ! By this Plummet and Line, Rule and Square,
and (Teeming) GouLlcn Reede and Meeteicand, tHe
Samluary muft be built and measured, &;c.
But further, if any Hiall be of tender Confciences,
and that the common fize will ferve their foote, if
they (liall thinke the Independents Foundations too
weak, or it may be too jtrong for their weake Be-
liefe, if they cannot bow downe to their Goulden
The Dan- j,„age, though of the hneft and lateft Edition and
pawning Fajhion : Why CW forbid thev iliould be forc'd to
fpirituall Church as others, they lliall enjoy their Lihertie, and
to'av'i" meeteapart in private; But, provided, they acquaint
powers, the Civil] Magijlrate, that is, as it may fall out,
(who knowes how foon ?) and too too often hath
fain out, the poore Sheepe and Deere of Chriji muft
take Licence of and betray themfelves unto the
pawes and /'rfwfj of their Lyon-like perfecutours.
Heare Oh Heavens, give Eare O Earth! What
TheDir/c^ig tj^j^ j^^,{ ]ii^g thg Treacherous Dutchmen, who
and the 7/7- Capitulate of Leagues of Peace and Amitie, with
JfpiiJents, t\\t\r Neighbour Englijh, and in the midll: of State
FHendJ Complements (fome fay, out of malicious 'wrath,
compared, others fay twas out of drunken Intoxications at the
beft) thunder out Eroad-fides of F"ire and Smoake
of perfecution ?
ObjeB. Some polhbly may fay, Your jurt fuf-
fring from the Independents in New England makes
you fpeake Revenges againft: them in Old.
I319I AnJ'w. What I have futfred in my Ejiate,
Body, Name, Spirit, I hope through helpe from
Chrijl, and for his fake I have defired to beare with
of [O/d and New) England, Scotland, ^W Ireland. 527
a Spirit of patience and of refpeB and love, even to
my perfecutours. As to particulars, I have, and muft
(if God fo will) further debate them with my truely
honoured and beloved Adverfarie M'' Cotton.
But as to you, worthy Sirs, (men of Learning,
and men of perfonall Holines many of you) I truely
delire to be far from envying your Honours, pleaf-
ures, and Revenues, from whence the two former
PopiJJ:) & Prelaticall are ejefted, unto which the
two later Pre/hyterian and Independent ax & advanced : f^^ ^"■
Ni 1 T f-T- .1 r thours de-
or would 1 move a Tongue or pen that any or you fj^e as to
now polfelfed, (hould be removed or disturbed, un- the Minif-
tWlvonv Con/ cienceshy the holy Spirit of God, or '/''' °* '^^
the Lonjciences or the people, to whom you lerve, orpofleffed.
minifter, fliall be otherwayes (then as you are yet)
perfwaded.
Much rather would I make another humble plea
(and that I believe with all the Reafon and Jiijlice And
in the World) that fuch who are ejected, undone, g-^^^j"
impoverifhed, might fome way from the State or
you receive reliefe and fuccour : Confidering, that
the very Nations Constitution hath occalioned pa-
rents to traine up, & perfons to give themfelves to
Jiudies (though in truth, but in a way of Trade &c
Bargaining, before God) yet, 'tis according to the
Cujlome of the Nation, who ought therefore to fliare
alfo, in the fault of fuch Priejis and Minijiers who
in all changes are ejeSied. "f ^^ '^^-
I end with humble begging to the Father ofjhree
Spirits, to perfwade and polfelfe yours with a true things of
fence of three particulars. ff^''''^^
rirlt, of the yoakes of Soule-opprejjion, which iye England.
528 An Appaidix to the Clear gie
upon the necks of moft of the Inhabitants of the
3 Nations, & of the whole world : as if Chams
Curfe from Noah were upon them, Servayits of Ser-
Soule- vants are they, and that in the matters of the Souks
j),°g" *^^ Affeftion unto God, which call for the pureft Lib-
greateft. ertie : I confefTe the World lyes in wickednejfe, and
loveth darkneffe more than light : but why fliould
you helpe on thofe _yo(?/^j-, and force them to receive
a DoBrine, to pray, to give thanks, &c. without an
Heart? yea and (in the many changes and cafes
incident) againil their Heart and Soules Confent ?
Secondly, of the bloiidines of that moft bloudie
DoBrine of perfeciition for caufe of Cojifcience, with
all the Winding Staires and back dores of it, &c.
Some profejfors true and falfe, Sheepe [320] and
Goats, are daily found to differ in their Apprehen-
Jio7is, perfwafions, profejjions, and that to Bonds and
Death.
What now, fliall thefe be wrackt, their Soules,
their Bodies, their purjes, &c ? Yea if they refule,
deny, oppofe the DoBrtne of Chrijl Jejus, whether
yewes or Gentiles, why fhould you call for Fire
g.^^ ,. from Heaven, which fuits not with Chrijl Jefus his
nefle of Spirit ov Rjids ? Why fhould you compell them to
the 5/5//i/V come in, with any other Sword, but that of the
Spirit of God, who alone perfwaded Japhet to come
into the Tents of Shetn, and can in his holy feafon
prevaile with Shetn to come into the Tents of
Japhet ?
Thirdly, Of that Biafs of felfe-love which hales
and fwayes our minds to hould fo faft this bloudie
Tetient : You know it is the Spirit of Love from
(5/'( OA/ and A^(?w) England, Scotland, <zW Ireland. 529
Chrijl Jefus, that turns our feete from the Tradition
of Fathers, &c. That fets the Heart and Tojigue
and Pen and Hands too (as Pauls) day and night to
work, rather then the progrejfe and puritie and^7«- Little of
plicitie of the Crowne of Chrijl 'Jefus fhould be de- of^Love
bafed or hindred. from
This Spirit will caufe you leave (with joy) ^^n^-^^^^\^l'
fices, and Bijhopricks, Worlds and Lives for his fake : tant, and
the Heights and Depths, Lengths and Breadths, ofo""- felfe-
whofe Love you know doth infinitely palfe your j-g^j^y^^jg
moft knowing Comprehenjions and Imaginations, conven-
There is but little of this Spirit extant, I feare will ^'.°"^' ^"-
not be, untill we fee Chrijl Jefus flaine in theandDoc-
flaughter of the Witneffes: Then Jofeph will goe trines of
boldly unto Pilate for the flaughtered bodie of moftP^^*^"""'
precious Savior: and Nicodetnus, will goe by day, to
buy and beftow his fweeteH fpices on his infinitly
fweeter Soules beloved. The full breathings of that
heavenly Spirit, unfeinedly and heartily wifheth you,
Tour mojl unworthy countriman,
R. Williams.
FINIS
67
[531]
The Principal
CONTENTS.
TRuth and peace rarely meet P^ge i
Many excellent men plead for perfecution p. 2
New Englands perfecution guilty of the perfecution in Old
P- 3
Thefrji qccalion 0/ publijhmg the bloody tenent p 4
Majler Cotton complains of being perfecuted, and yet writes
fo much for perfecution p 5
The word perfecution (/« plain Englifli) what it is ibi.
Majier Cotton would change the word perfecuting into pun-
iihing. p. 6
State worfliips the ordinary occafion of perfecuting p. 7
Ordination of Minifters afid Coronation of Kings utiftly
CO fn pared p. 11
Majier Cotton pleading for Common Prayer p. 11, 12
Three caufes for which Majier Cotton pleads for perfecution
P- '3
Chrifts church may be gathered and dijfolved with no dijlurb-
ance o/" civil peace p. 14
[532] The Contents.
Perfecutlon breaks all cwW peace P- ^5
Civil peace may be kept lojig and Jlourijh even where Chrift is
not heard of, yea difowned, &c. p. 16
Chriftianity loji moft under reforming Emperors ibid.
The focieties or Churches of Saints are meerly voluntary in
combining or diffolving p. 17
Chrifts Spoufe is chofen out of this world p. 18
No civil flate can judge the fpiritual p. 19
The difference of fpiritual and civil peace p. 20
When Gods people jiourifh tnoji in godlinefs, then mojl perfe-
cuted; and when mojl perfecuted, then flourijh mojl in god-
linefs p. 21
A monflrous mingling o/' fpiritual andcwW. dijlurbance p. 22
Six injlance% of zeal in Scripture [charged with, yet) free from
breach of civil peace p. 23
The Indians [fubjeSled to the Englifh) permitted, while Englifh
fearing God in New England perfecuted p. 25
Jonah's cafing over board, pleaded by Majler Cotton as a
ground for perfecution, examined p. 26
The killing of the falfe prophet, Zech. 13.6. P- 27
Conviction of confcience p. 28
The violation of civil peace, though out of confcience to be
punijhed. p. 29
Gamaliells councell confidered p. 30
Chrift Jefus never perfecuted as Chrift, but as a deceiver,
blafphemer, feducer, ^c. p. 3 1
Gods people fajl alleep, and yet awake ibid.
A deep myftery in perfecution p. 32
Wolves complaining of being perfecuted by the ftieep p. 33
The blood of the foules under the Altar is afealed Myftery p. 34
A challenge to the Devil hitnfelf touching the perfecution of
heretic ks • P- 34
The Contents. [533J
All Antichrijiiati hunters make Titus the third their Den or
Fortrefs p. 35
The horrible abujing and prof aning of that word Heretick p. 36
A child of God may pofjible be an Heretick p. 37
The Jiraights in which the bloody tenent [and the Rejoynder
alfo) were cotnpofed p. 38
Thofe Preachers who will not Preach without money, 7nufl
beg or ileal ibid.
Chriji fefus his Ai^mcXxon of Diggers, Beggers,Jiealers p. 39
Perfecution ufually taken for a corporal, not a fpiritual pun-
ijhment ibid.
Very fever e, but not Chriftian, and more than Judaical pun-
ijhment (j/'Theeves in England P* 4^
The civil a7id fpiritual life confounded p. 42
Gods right and Csfars p. 43
The great peace breakers ibid.
Englijls Diana's p. 44
Grofs partiality to private interefs ibid.
England in all ages guilty of much perfecution p. 45
Two feafonable V&iitions, of any per fe cute d ibid.
The Parable of the Tares grofy abufed p. 46
Hypocrifie both open and fecret p. 47
Spiritual Whoredome againf God in his worfhip, may be in
the midji of pure civil relations p. 48
The parable of the wife andfooUfli Virgins p. 50
A true church or fociety of Chrift cannot confji of vifble
Hypocrites P- 5^
The Field of the World ibid.
The Myftery of chriftians and antichriftians p. 52
Thefrjl rife of Antichriftians argued p. 54
Touching the judgement of the great whore p. 55
Chrifts church by infitution properly conffing of good ground
P- SI
[534] The Contents.
The nature of the Jewifh church p. 57
The nature of Ch.r\.i\.s /r^^" Apoftles or MelTengers p. 58
Antichriftians, monfters in Religion p. 59
Two forts o/"linners p. 60
Two forts of WyYiocnics ibid.
Two forts (j/'oppofites to Chrift Jefus p. 61
T^d' Rivers rtW Fountaines o/" Blood. Rev. 16. p. 63
O/' hypocrites /« />6^/>ro/^/o« o/'Chriftianity p. 64
Corrupt confciences difinguified p. 66
Toleration of idolaters coifidered ibid.
Civil weapons in fpirituals blur and fight the fpiritual p. 67
The toleration of Jezabel in Thyatria p. 68
The difference between fpiritual and cWiXfander p. 69
The dreadful nature o/'Chrifts fpiritual puniflitnents ibi.
The puniflmients in the national Church of Ifrael were ma-
terial and corporeal p. 70
Touching Prayer againft present deftruBion of the Tares p. 7 1
Paftors and teachers are not Apoftles or meffengers ib.
Elij ah y?/rr/«^ up Ahab to fay the Baalites p. 72
Touchi?ig the ftate of Ifrael in the Apoftacy of Jeroboam,
and more of the Baalites p. 72
Touching Apoftles or Meffengers p. 74
Touchitig fundamentals p. j^
Perfecuting of Chrift Jefus by a Law p. 76
The greatef blafphemy againft Chrift Jefus that ever was,
yet not punified but fpiritually ibid.
Pauls appeal to Casfar tnore examined p. 78
Few Magiftrates in the world that bear the very natne of
Chrift Jeius p. 79
Fewer truely Chriftians ibid.
Myftical and moft cruel Surgery ^ ibid.
To ferve God with all our might, literally taken, horribly
abufed p. 08
The Contents. [535]
The title o/' defender of the Faith in England p. 8i
A bold, but true Word touching the defender of the faith p. 83
The title of fupreatn head of the church examined p. 84
The plague of tbe Turkes upon the 2iniic\iviiii2.n world p. 84
Whether Saul was a type of Chrift, and the Kings is/'Ifrael,
&c. p. 85
The Priefts and Clergy i?i all nations the greatejl peace-
breakers p. 88
Touching the feducer and feducing p. 89
Bifliop Longlands subtle and bloody oaths of inquifition
againjl feducing (chriftians) ibid.
Caifes of deftrudlion to a nation p. 90
All nations, Cities, and Townes of the world, parts of the
world ^c. p. 91
Changes of ftate Religions ibid.
The fate of Ifrael unparalleled P- 92
The punifitne fits of Chrift yor^r then the punifoments of Mojes
ibi.
That of Jude, twice dead, examined p. 93
Of fpiritual infedlion p. 94
The fword of typical \{v2ie\ a type o/'Chrifts fpiritual fword
P- 95
Magiftrates cannot receive from the people a fpiritual power
p. 69
The proper charge of the civil Magiftrate p. 97
The plague of the Turke upon the Antichriftian world p. 98
A twofold care and charge of fouls ibid.
Chrift the true King of Ifrael ibid.
Chrifts threefold fending o/' Preachers p. 99
No true office of Miniftery, fnce the Apoftacy, but that of
Prophefie ibid.
Great negle£ls charged on Chrift Jefus p. 1 00
[536] The Contents.
Pretended or 6.e:r, monjirous diiior Act p. loi
'The Parliaments high jujiice againji oppreflbrs p. i 02
The title head of the church p. 103
The civil Magiftrate 710 fpiritual officer now, as in Ifrael p. 1 04
All commonweals that ever hath been, are, or Jl:>all be in the
world [excepting that of typicall Ifrael) })ieerly civil p. 1 05
The decrees <?/" Pagan Kings J^r Ifrael and the God of it, con-
fidered ibid.
The Minifters lay heavy load upon the Magiftrates back ibid.
The great deflation of the vifble order of Chrifis Saints atid
fervants p. 1 07
The Wolves at Ephelus confdered, Adl. 20 p. 108
The duty of the civil Magiftrate in fpiritual s ibid.
The changing of Perfecutors is one thing, the abolijhing of
perfecution another ibid.
The perfecuting cleargy no cordial friends to Magiftracy ibid.
Mafter Cotton and Bellarmine all one for the depofng here-
ticall princes p. 109
The Lord Cobham his troubles i7i Henry the fifths dayes p. 1 1 o
Civil fociety pluckt up by the roots ibid.
A turn-coat in Religion iiiore faithlefs then a refolved Jew,
Turk or Papift p. 1 1 1
DoBor Pearnes turning and returnitig, and turning againe to
Religion p. 1 1
Confidences yeelding to be forced lofie all confcience ibid.
T'woy?r<2«^^ Paradoxes ^/^o«/ force /« fpirituals p. 112
How the kings ofi Ifrael atid Judah were Types ofi Jefus
Chrifi to cofne p. 113
Cyrus called Chr'i^, a figure is/'Chrift p. 114
The fire from Heaven, Revel. 13. p. 115
All truth, not only heavenly, but moral, Civil, &c. precious
p. 1 16
The Contents. [537]
Many excellent Prophets in efninency and power, and yet may
not ufe a civil but a fpiritual sword in fpirituals p. 117
More confidence conitnotily put in the civil fword then the fpi-
ritual p. 118
Englands changes in Religion compared with thofe o/'Judah ibid
Whether England 7nay not pojjibly receive the Pope againe 1 19
The Religions of the world, politick inventions to maintaine a
civil ftate p. 120
The abfolute necefity of fofne order of Government all the
world over ibid.
The Emperor Antoninus Pius his difiinBion and edi£i againji
perfecution p. 120, 123
The degeneracy of Chrifiiajiity now prof effed p. 121
The horrible difhnbling of fome perfecutors ibid.
Twojhort a time fet for repentance in New England p. 122
Falfe Teachers cotntnonly hardened by perfecution ibid.
The great fiiff'erings of Mafier Gorton and his friends i7i [New]
England p. 123
The difference between fpiritual and corporal murther p. 1 24
Civil fufiice ought impartially to permit one confcience as
well as another p. i 24
The difference of the perfecution of the Rotnaiie E?nperors and
Roma?i Popes p. 125
The difference between the perfecuted^or confcience, ajid pun-
ijljedfor civil critnes p. 1 27
Every true Mofes will fnake a difference between Ifraelites and
Egyptians p. 128
Whether a Commonweal ftiay profper in the permif/ion of di-
vers Religions p. 129
Cups of blood given into the hand o/'perfecuting nations p. 129
^cx'vpx.\iv& perverted from the fpiritual to the ciwW^iie: p. 131
The Magiftrate ifually but the Clergies Cane ^WTrumpet ibid
68
[538] The Contents.
Ro?)i. 16. ij. gfojiy abufed by a Governor in New England
ibid.
The bloody Tenant plucks up the Nations and all civill being
p. 132
Romes glory tfW downfal p. 133
The civil ftate and officers thereof cannot be fpiritual Judges
ibid.
The cafe of G2}X\o p. 134
The fufficiency of Chvii\.% fpiritual weapons p. 135
A vaine fear offalfe Teachers p. 1 36
Chrift lefus nor Paul addref the??2felves tothec'wW ftate ibid.
Turke and Pope and the generality of all Proteftants againjl
free conference p. i 37
David ajid Goliah Types ibid.
Difference between fpiritual atid cWi\ Mi7iifters p. 138
Ifraels corporeal killing, types of fpiritual ibid.
The duty of the civil ftate infpirituals p. 139
The kingdomes of the world beco7ning Chrifts ibid.
Touching forcing men to Church p. 140
A Spanifli inquiftion oil the world over p. 141
Mafler Cotton kindling a twofold fire ibid.
Mathias thefecond Emperor, granting liberty of confcience
Chriftian weapons confidered ibid.
A fallacious difiinBion of ufng the civil fw^ord, not in, but
about fpiritual matters p. 143
Wonderful fir ange Carpenters p. 144
Majler Cotton fights ftocks and whips, (s'c. and provokes to
banifti and kil hereticks &c. ibid.
All civil violence in fpirituals is for an intereft p. 145
The civil fword efieemed more powerful the?i the fpiritual p. 1 46
T hat great fort of ^otn. 13. confidered p. 147
The Contents. [539]
T6e civil Magiftrate not charged with the keeping of two
tables ibid.
Calvin and Beza's Judgement on Rom. 13. p. 148
Unrighteoujhejs civil and fpiritual ibid.
Spiritual wars without civil dijlurbance p. 149
Of the Romane Emperors power in fpirituals p. 150
Foul ifnputation againji Chrift Jefus, and yet his wife pro-
vifion for his Kingdome p. 151
'Xhe Clergies evil dealing with the civil magiftrate p. 152
The nature of the Church, and of Chrifts true order, but
lately difcoveredfnce the Apoftacy ibid.
Spiritual Courts and fudges p. 153
Touching Pauls appeal to Csefar p. 154, 155.
Spiritual rights and civil p. 156
T he true and only Q\i^\'iitVid,ov!\Q p. 157
Q\\r\^ ^&{\!l% robbed of his crown p. 158
Of cujiome tribute ^c. p. 159
Of praying for Magijlrates p. 160
Civil Mimjlers and fpiritual ibid.
The God o/" heaven hath many forts of Minijiers p. 161
Ordinarily the truth is perfecuted ibid.
Touching the tear me evil Ilom. 13. p. 162
The civil Magiftrate robbed of his civil power ibid.
Of toleration, which Majler Cotton in cafes makes large
enough p. 163
The land of Ifrael a type p. 164
Touching falfe and {cdiVLcmg tt^ichtrs p, 165
The great difference of fn againji the civil or fpiritual ejlate
p. 166
The grofs partiality of the bloody doBrine of perfecution ibid.
Gods children much labor to fhift off the crofs ij/" Chrift p. 167
Chrift Jeftis between two theeves p. 168
The horrible hypocrife of all perfecutors ibid.
[540] The Contents.
Chrifts charge to Pergamus and Thyatira againjl toleration,
examiried p. 169
The word perfecution how ordinarily taken ibid.
Famous fpeeches of fome kings againjl perfecution p. 170
No civil ftate or country can be truly called Chriftian, although
true Chriftians be in it p. 171
'^\xx(\w'g fathers dealt with all as children p. 172
Perfecutors, if it were in their power would and are bound to
perfecute all confciences and Religions in the world p. 173
j4 II periecutors hold the Popes tr alter oiis Ao&.riv\e of depofng
Hereticks, &c. p. 174
The Popifli and Proteftant Clargy, y^"/ the Popifh a?id Pro-
teflant world 071 f re for their maintenance ibid.
The Dutch device to win their Clergy to toleration of other
Religions p. 175
All that prof efs to be Chrifts Minifters, muf refolve to dig or
beg, or fteal ibid.
All Antichriftians are fundamentally oppofte to Chrift Jefus
p. 176
Of letting the Tares alo?ie p. 177
A fpeech of King James confidered p. 178
Touching cotnpellifig cotning to come to Church to hear p. 179
A fecond fpeech of King James provitig it pofjible that a Pa-
pift may yeeld civil obedience ibid.
'Xhe Parliament at Paris, although Popifh, yet condemned
books againjl c\y\\ obedience p. 180
All England was Catholick, and yet the Pope retiouficed ibid.
A twofold holding the Pope as head ibid.
The two Englifh fifters Laws concertiing conscience p. 181
Cautions for preve7iting dijlurbance by Papifts ibid.
Other Nations well provide againjl diftradtions and tumults
from oppofte confciences p. 182
The Contents. [54^]
Neerer competitors to the truth among our felves, then the
Papift ibid.
'Yhe admired prudence of the Parliament in preferring civil
peace p. 183
hicreafe (j/'Papifts unlikely {as things ft a7id) in England ibid.
Mafter Jo. Robinfonyroy';^ Holland as touching permijjion of
Papifts, his teftiniony p. 1 84
A third fpeech o/'King James co?ifdered ibid.
Perfecution (ordinarily) the mark of a falfe Church ibid.
Stephen King of Poland his fpeech ibid.
'The fpiritual power of Chrift intrifled, not with civil but
Ipiritual Minifters p. 185
An excellent argument ufed in Parliament againft the perfe-
cuting Birtiops ibid.
Two wayes o/'dillurbing (7W deftroying Religion p. 186
The Bilhops as TyriLnis jiftly fupprefed, and the Parliament
therein profpered /row heaven ibid.
Daniels councel to BeHhazzar, preferveth Parliaments and
nations ibid.
Ifrael a fniraculous nation p. i 87
Two forts (?/" nations /;/ the world ibid.
Touching the true Chrift, and the falfe p. 188
The King 0/ Bohemia his fpeech p. 189
Spiritual Rapts ^wrt' violence z/'jOo;/ confcience p. 189
Amnon his ravijlji?ig of Tamar a Type p. 190
The Judge 0/' conviction of confcience ibid.
Warsyir Religion p. 191
The bloody tenent guilty of all the blood of Papifts and Pro-
teikzxits formerly and lately {^piXt. p. 192
Touching national Churches ibid.
Vvi&ic'iX doiyifig of C\\ri\k ]e(\is the greateft p. 193
Two high traifgrefions objeBed agaitft Majler Cotton p. 1 94
[542] The Contents.
Touching Julian his toleration p. 199
Touching the infe£lion of falfe dodlrine ibid.
King James mid Queen Elizabeth their perfecutions compared
p. 200
Fit qualification of Princes p. 201
Majler Cotton fufpends tnojl part of the Magiftrates in the
v^ovXdi from aBing in matters of Religion ib.
Conftantines EdiB as to Religion p. 202
Foule imputations cajl on Chrift Jefus ibid.
Unchrijiian Tribunals and proceedings p. 203
Touching excommunication in Ifrael p. 204
Spiritual bleffngs atid curfngs the Antitypes of Corporal in
Ifrael p. 205
Holy and fpiritual Conftables, prifons, flocks, ports, gibbets,
Tyburnes, cfff. ibid.
A true Chrift, a true fword, a falfe Chrift, a falje fword
p. 206
Queen Elizabeth her wars againf the Papifls ibid.
The Wars of the Waldenfes p. 207
Chriftian weapotis, wars and victories p. 208
Gideons ar?ny typical ibid.
The Chriftian Church doth not perfecute, but is perfecuted
p. 209
Poverty and perfecution, the moji common companions of Gods
Church p. 210
The ftfis of Gods children ibid.
Chrifls witfiejfes in all Ages. p. 211
A true wife (j/* Chrift no perfecuter ibid.
The difference between excommunicatio7i and perfecution ibid.
Difference between a fpiritual ^^W civil flate p. 212
The civil powers tnade the Clergies executioners p. 213
Spiritual judgements more terrible f nee Chrift, then corporal
before his coming p. 214
The Contents. [543]
A twofold way of con^kvziut p. 215
What it is to walk accordi?ig to mans light ibid.
Convidtion twofold p. 216
The t)iaintena?ice of the New Englifli Minifters ibid.
Of propagating Religion by the f word p. 217
Touching the Indians of New England p. 218, 219
Propriety of Language necefary to all Preachers p. 220
Confcience a clofe prifoner in New England, &c. p. 221
Publike Marriage of a foul to Chrifl: ibid.
Spream Authority in fpirituals p. 222
Myfteries of fa If e Chrifts p. 225
The true Chrift dejpijed for his poverty ibid.
A bafe ejieem of the fyiritwsXfword ibid.
pjarthly Q\\x\'^% need earthly fupports p. 226
The Jlate o/'Chriftianity during the reig?ie i?/^ Antichrift ibid.
Satans two wayes of quenching the candle o/"Chrifl:ianity p. 227
A note of the French MafTacre ibid.
The pretefided difputes in Qiieen Maries dayes p. 228
The late Synodical difputes ibid.
A bloody and mojl unchriftiany/)^t'C/6 ibid.
The raJJj niadnefs o/'perfecutors againf themf elves p. 229
Pleafantnefs of v/itfaTiBifed, &c. ibid.
The Churches of New England proved an itnplicite national
Church ibid.
A civil ftate maintenance proveth a ftate Church p. 231
Synods ajfembled by civil power, cayinot be but civil alfo p. 231
The holy Land a?id Country of Canaan a None-fuch
The weapo7i of the Jews and Chriftians compared
New Englifh loath to be accounted perfecutors
Lawes concerning Gods worjlnp p.
Touching the Magiftrates keeping of both Tables
Of y{.'3.^\^x'&.\.e% fufpending in matters of Religion p. 237
p-
232
p-
233
p-
234
234,
240
p-
235
[544] ' T^^ Contents.
JVoful foul-(^ving ibid.
The teerm [fouls Good] cormnonly but a pamt p. 238
Worldly frofperity ever dangerous to Gods children p. 239
Holland and ^ngX-^ndi worider fully profpered upon ih.G.iv ?nercy
fhewn to confciences p. 241
Bodies and goods {not confcience) fubjeSl to civil powers
p. 242
What is the Commonweal of Ifreal p. 243
The Romane Emperor Jlourijljed long though without Chrift
p. _ 244
Chriftsy/")??^ tnoji chajie under perfecution ibid.
Qox\^2iWXxn& a friend and an ene7ny to Chv'iH?, fpoufe p. 245
Concerning toleration in New England p. 247
Papifts a?id Proteftants both force to Church p. 248
Prayers for vengeance upon perfecutors p. 249
The bloody Tenent of perfecution is a King-killing and Sate
killing p. 250
V ex lecxxtor?, pretend to fave but kill p, 251
Hireling Minifters ibid.
Friers /?/ Chaucers titne, ajid the Clergy /;/ our time confdered
The Turkes will be Mufelmanni, that is true believers p. 253
Mjy?/<:(^/ flieep ^W wolves p. 253, 254
'Punh Jlrikitig 'EWm'SiS blind confdered p. 254
The Clergy ufng the Magiftrate as dogs p. 256
The great fpiritual di^evences of thefe times p. 257
GoA% childre?i ?nay pofibly fght each agaitfl other p. 258
»S'/'/r//«<^/ murtherers rt'W feducers p. 259,261
Commonweal and Co7nmon-vioe twofold p. 259
Myfical wolve?, and Muskeeto's p. 261
A fate andforc't Religion, a prifon p. 262
Of Conftantines wars for the Chriftians p. 263
Never any true Religion in the world, but otie p. 264
The Contents. [545]
Touching Pauls bafphemy before his converjion ibid.
An injiatice frotfi John Haywood and the Lord Cromwel in
K. Henry the eighth his days. p. 265
Of Mofes Judicials p. 266
Thefrji Chriftians the purest, and yet the civil fword was
again ft them p. 267
The Levites killing 3000, Exod. 32, typical. p. 268
Phineas his aSl confidered ibid.
Elijah and the Baalites, and other figurative paffage^ of the
Old Tejiament p. 269, 270
Strange and t?ionJirous duties o/' Moral righteoufnefs p. 271
Gods children are monfters accounted, &c. p. 272
Elijah his Jlaying the Captains and their Fifties ibid.
Wonderful Spiders and Cobv^^ebs ibid.
Touching Seducers and their punifhments p. 273
The fad effeBs of the Bloody Tenent on M. Cotton'j own
fpirit _ p. 274, 275
The differences of Gods people in Old and New England
The great fin of New Englznds former Patents p. 276, 277
Old England curbing New 'EngX^LndLS perfecutions ibid.
Holy Cranmer, and Crovnwcl, joyning with bloody perfecutors
in Hen. 8. his days p. 278
The famous paffages o/" Cromwel and Lambert in Hen. 8. his
days p. 278
Convi6tion twofold p. 279, 280
Chrifi: Jefus accounted the greateji Heretick, Blafphemer,
and Seducer in the world p. 281
Small matters accounted Herefies ibid.
The barbarous ufage o/' John Hus in the Councel at Confi:ance
p. 282
The Bloody Tenent defrays civility out of the world -p- 282,
285
69
[546] The Contents.
All men confident in their ov^n vfi.y p. 284
He that perfecutes ]ews, Turks, Pagans, or Antichriftians,
is in a greater err our then any of them ibid.
Freedom of confcience a great peace-maker p. 286, 287
Of perfecuting Apoftates p. 287, 288
Two woful opinions bewitching the Nations p. 289
Three great caufes of the dowrfal of the Church of Rome
p. 290
Touching the New Englifh model of Church and Civil power
p. 290
M. Cotton'j' too deep cenfuring p. 291
Ifrael ^z miraculous />fo/'Z? p. 292
Touching the punifhnient o/' adultery among the Jews p. 293
All civil Government Gods Ordinance ibid.
True Commonweals many, without Kings p. 294
A wonderful faying o/'Bifhop Hall ibid.
Magiftrates niirfng fathers, and their fins p. 295, 296
The Pourtraicture of the Bloody Tenent p. 297, Gfc.
Compared with other O^'imom and Y'vz&.iCQS p. 301
1 he Maskes and Vizards of the Bloody Tenent p. 302
Truth and Peace their tneeting feldotn and Jhort in this World
ibid.
The Letter of R. W. to Major Endicot Governor of the
MafTachufet [in N. E.) upon occafion of the late perfecution
at Bofton p. 303
Perfecutors approve no perfecution in the World but their own.
P- 304
All Perfecutors render the innocent mojl odious p. 305
Cromwel the 2'^, a Refugeyor the opprejfed p. 306
This KQjoy n^ev for t}ierly fe?it out ofN. Eng. but not till now
publifhed ibid.
Kbufe oj Light 7noJl dangerous ibid.
The Contents. [547]
The power of Confcience though erroneous p. 307
The Common Prayer and the Compofers of it p. 308
Perfumes with man, ftinks with God ibid,
O/" .S'/'/r//«,«/ Baites and Snares p. 309
Spiritual Witchcraft ibid.
Spiritual Drunkennefs and the perfecuting Language of it
p. 310
The horrible path which Perfecutors walk in p. 3 1 1
The leaf beginning of Perfecution tends to Blood.
Gods dreadful judgement againji PeviccniOTS p. 312
Gray haires are Gods Alarums p. 313
Kn appendix to the Cleargie of [old and New) England, Scot-
land, «W Ireland p. 514
The Cleargie Court the Magiftrate for his Sword and his
money ... P' .3^5
The late Kings charge againji his Clergie ibid.
The V^ooXie pleading with the Lamb W//^^ judge ibid.
A// profecutors [in their turns) plead for libertie of con-
fcience p. 316
King Charles and his Ch.2L^\2iins fubjcrihe to libertie of con-
fcience ibid.
Kbout twenty years perfecution in New England p. 317
The perfecution of the New and old Englifh independent
Cleargie p. 317
A brief touch upon the fifteen propofals of the [fo called) In-
dependent Minifters p. 318
They flently challenge the power o/'ordination in all England,
&c. ibid.
'They fell the Spirituall Libertie of Chrift ibid.
FINIS.
ERRATUM.
In note, p. 423, read The Ploughman's Tale for Piers Ploughman's Tale.
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