THE BLOUDY TENENT WASHED And made white in the bloud of the Lambe being discussed and discharged of bloud-guiltinesse by just Defence WHEREIN The great Questions of this present time are handled viz. How farre Liberty of Conscience ought to be given to those that truly feare God And how farre restrained to turbulent and pestilent persons that not onely raze the foundation of Godlinesse but disturb the Civill Peace where they live Also how farre the Magistrate may proceed in the duties of the first Table And that all Magistrates ought to study the word and will of God that they may frame their Government according to it DISCUSSED As they are alledged from divers Scriptures out of the Old and New Testament Wherein also the practise of Princes is debated together with the Judgement of Ancient and late Writers of most precious esteeme Whereunto is added a Reply to Mr. WILLIAMS Answer to Mr. COTTONS Letter BY JOHN COTTON Batchelor in Divinity and Teacher of the Church of Christ at Boston in New-England LONDON Printed by Matthew Symmons for Hannah Allen at the Crowne in Popes-Head-Alley 1647. THE BLOODY TENET WASHED AND MADE WHITE IN THE BLOOD OF THE LAMBE OR The Bloody Tenet discust and discharg'd of bloud-guiltinesse by Just defence CHAP. I. THE Bloody Tenet I meane the booke stiled by that name tending to discusse an holy wholesome truth of God slanderously stiled the Bloudy Tenet was put forth against the Royall Law of the love of the Gospel Mr. Williams sent me about a dozen yeares agoe as I remember a letter penned as he wrote by a Prisoner in Newgate touching persecution for Conscience sake and intreated my judgement of it for the satisfaction of his friend I wa not willing to deny him any office of Christian love and gave him my poore judgement in a private letter This private letter of mine he hath published in Print after so many yeares and there with a Resuration of it If my letter was Orthodoxall and tending to satisfaction and edification why did he refute it If corrupt and erronious especially if bloudy why did he publish it The letter and so the error contained in it if it was an error it was private and so private that I know no man that hath a coppy of it no not my selfe who penned it for ought I could find but himselfe onely if I did offend him by the writing of such an error to him though by himselfe intreated to expresse my judgement let him remember he pleadeth for libertie of conscience I wrote my conscience and the truth of God according to my conscience in the sight of God Why should he punish me with open pennance and expose me as much as in him lieth before the world to open shame as a man of bloud for the liberty of my conscience How will it stand with his owne principles to plead for liberty of conscience and yet to punish it Besides let him remember if I did offend him with such an error it was but a private offence and the rule of the Gospel required he should first have convinced and admonished me privately of it and so have proceeded upon my contumacy at length to have told the Church before he had published it to the world But such as seeke for new Apostles must seeke also for new Gospel before this manner of dealing can be justified by the Gospel of Christ That booke of his therefore being thus begun against the rule of the Gospel no marvell if it swarve from the truth of the Gospel all a long He that setteth forth out of his way in the first entrance of his journey no marvell if he wander all the day after CHAP. 2. Of the title he prefixeth to my answere of the prisoners letter IN printing my answer to the prisoners Letter he prefixeth thititle The answer of Mr. John Cotton of Boston in New-Englands professedly maintaining Persecution for cause of Conscience This Title trespasseth not onely against the Creator of Christian love which is wont to take even doubtfull things in the fairest sense but even against the Law of truth For in the whole purport of my Answer to the Letter both in stating the Question and in answering Objections I expresly professe 1. That no man is to be persecuted at all much lesse for Conscience sake because all persecution is oppression for Righteousnesse sake 2. I Professe further That none is to be punishâ—d for his Conscience sake though Erroneous unlesse his Errors be Fundamentall or seditiously and turbulently promoted and that after due conviction of Conscience That it may appeare he is not punished for his Conscience but for sinning against his Conscience Thus whilest he pleadeth for Liberty of Conscience he taketh Liberty to his Conscience openly to publish That I do professedly maintaine Persecution for cause of Conscience When I doe in expresse tearmes professedly Renounce it This Liberty of Conscience setteth the Conscience at Liberty Calumniandi audacter Object But it may be by consequence I doe maintaine Persecution for cause of Conscience though in expresse tearmes I professedly Renounce it Ans 1. What if such a thing might be inferr'd by consequence mens judgements and professions are not to be taken up from every unwary consequence against their owne positive and expresse Declarations and Professions It is iustly taxed in Bellarmine as a slanderous Calumny that he bringeth in Luther Calvine Martyr Bucer makeing God the Authour of sinne which all of them in expresse tearmes doe auoyde yet he would fasten such a blasphemous Tenet upon them forsooth by consequences In like sort by the like consequences is the Bloudy Tenet fastened upon me When the eyes are bloud-shotten or looke through a red glasse all things about them will appeare red and bloudy But if this Tenet have any appearance of blood in it It is because it is washed in the Bloud of the Lambe and sealed with his bloud And then though it may seeme Bloudy to men of corrupt mindes destitute of the truth as Paul seemed to such to be a Pestilent fellow yet to faithful and upright soules such things as are washed in the Bloud of the Lambe are wont to come forth white as did the followers of the Lambe who washed their Robes white in the Bloud of the Lambe Rev 7.14 CHAP. 3. A reply to the third Chapter of the Bloudy Tenet discust what is a cause of Conscience in generall IN stateing of the Question I propounded some distinctions for clearing of the Point The 1. was this in mine Answer to the Letter of the Prisoner By Persecution for cause of Conscience I conceive you meane either for professing some point of Doctrine which you beleive in Conscience to be the Truth or for practising some worke which you beleive in Conscience to be a Religious duty Discusser This distinction is not full and compleate For besides both these a man may be persecuted for cause of Conscience because he dare not be constrained to
abounded in worldly blessings till the Lord Jesus came riding forth amongst them upon a White Horse of the Gospel of his Grace yet after they neglected so great Salvation then followed a Red Horse of Warre and a black Horse of Famine and a Pale Horse of Pestilence and other Judgements which much impeached both the health and wealth of that State and would have ruined it had it not cast away her Idolls and advanced the Scepter of the Lord Jesus Now the God of all Grace be pleased at length to shake the heart of this Discusser that he may not thus delight to seduce himselfe and others against the Light of Grace and Conscience against Reason and Experience Discusser Againe in the Answerers Joynt-confession with Luther that the Church doth not use the secular power to compell men to the Faith and Profession of the Truth he condemneth as before I have observed 1. His former implication that they may be compelled when they are convinced of the Truth of it Defender This implication where it was formerly observed it hath been formerly cleared from implication of Contradiction I have never said that after men be convinced of the Truth they may be compelled to the Profession of it by any penalties but onely by withdrawing such favours as are not comely or safe for faithlesse persons Discusser 2. He condemneth their owne Practise who suffer no man of any different Conscience and worship to live in their Jurisdiction unlesse he depart from the Exercise of his owne Religion and worship differing from that allowed of in their civill Estate yea and also actually submit to come to their Church Defender This charge of the Discusser let him consider if it be not contradictory to his owne Relation chap. 60. where he saith wee permit and tolerate the Indians in their Paganish worship which wee might restraine Yet here he saith we suffer no man of any different Conscience or worship to live in our Jurisdiction Neither is it true that we suffer no man of any different Conscience or worship to live in our Jurisdiction For not to speake of Presbyterians who doe not onely live amongst us but exercise their publick Ministry without disturbance there be Anabaptists and Antinomians tolerated to live not onely in our Jurisdictions but even in some of our Churches Yea saith the Discusser but they must actually submit to come to our Church I cannot say nor doe I beleive that any man is compelled to come to our Church against his Conscience Nay we are so farre from that and that the Discusser is not ignorant of that our Churches doe not expostulate with our Members who heare in England no not then when there was more difference from us in manner of worship then through the mercy of God now there is The which the Discusser himselfe hath declared to have been no little Offence unto himselfe Which maketh me the more to marvell that he should now charge it upon us that we compell all to come to heare in our Churches against their Consciences when he is wont to be offended that we suffer them to heare in any true Church though polluted according to their Consciences Discusser Howsoever they cover the matter with this varnish that none are compelled further unto their Churches then unto the hearing of the word unto which all men are bound yet it will appeare that Teaching and being taught in a Church Estate is a Church-worship as true-and proper a Church-worship as is the Supper of the Lord Acts 2.46 I cannot call to mind that either upon that colour or any other any man in this Country was ever compelled to heare the word of God in any of our Churches in this Country But there is indeed some colour for the varnish he speaketh of but not that which he pretendeth our compulsion of any man for to heare but a controversie with himselfe upon another occasion as I remember The Discusser sometimes endeavoured to draw away the Church of Salem whereof he was sometime Teacher from holding Communion with all the Churches in the Bay because wee tolerated our Members to heare the word in the Parishes of England Wee to satisfie him in that held forth that which here he calleth a varnish that hearing was a common Duty lying upon all men where the word of God was truly taught He replyed as he doth now that Teaching and hearing in a Church-Estate is Church worship Acts 2.46 To which we gave Answer as now againe That though Teaching and being taught in a Church-Estate be Church-worship according to Acts 2.46 yet it is not a Church-worship but to such as are in a Church-Estate To all it is an holy Ordinance of Gods worship and a Christian Duty And though Teaching and hearing doth imply a Relation yet not a Church-relation There is a relation between a Teacher and a Learner in any Art or Knowledge and there may be a nearer relation between a Preacher and an Hearer in case the Hearer be begotten to God by such a Sermon even the same relation as is between a spirituall Father and Sonne but this doth not amount to Church-relation and Communion till there passe some mutuall profession of Covenant explicit or implicit between them A Pagan Infidell may come into a Christian Church-Assembly to heare the word and may be convinced and converted by it as suppose he in Corinth 1 Corinthians 14.24 25. yet is he not therefore joyned in Church-Estate and Fellowship with them without profession of acknowledgement and acceptance Discusser Secondly all persons Papist and Protestant that are Conscientious have alwayes suffered upon this ground especially that they have refused to come to each others Church or meeting Defender It is too large an Hyperbole to affirme that all persons that are Conscientious whether Papist or Protestant have alwayes suffered upon this ground Are no men conscientious but such as have suffered upon this ground are there not many that were never put upon this Tryall and are not many conscientious that never scrupled this point and are there not many conscientious that have suffered upon other points that never suffered upon this point Besides though many conscientious Protestants and Papists doe refuse to heare in each others Assembly or Church it is not because such hearing doth implant them into their Church-State but out of feare to be leavened with their corrupt Doctrine or polluted with some other part of false worship CHAP. 71. A Reply to his Chap. 74. Touching the Testimony of the Papists against Persecution Discusser AS for the Testimony of the Popish Booke saith the Answerer wee veigh it not as knowing what ever they speake for toleration of Religion where themselves are under Hatches yet when themselves come to sit at Sterne they Judge and practise quite contrary as both their writings and judiciall proceedings have testified to the world these many yeares But for Answer to him though both their writings and practises have been such yet the
tamed unholy holy Christians Antichristians How sad an evidence is this that the soule of the Answerer hath never yet heard the call of the Lord Jesus to come out from those unconverted Churches from that unconverted Antichristian-Christian world c. Defender Reply 1. When we come to those Arguments truly and fairly collected out of this place of Timothy which is not till the next chapter we shall God willing consider what Truth and fairnesse they hold forth which if it be found wee shall consider whether they be of force against the Truth witnessed by me In the meane time for Answer to his demand what I should meane by the unconverted Christian in Creete Answ I must take it upon his credit that I spake at all of any unconverted Christian in Creete Mine owne copy is not extant with me And the Transcript which with much seeking I found hath it instead of unconverted Christians in Creete unconverted persons in Ephesus As indeed Timothy was left at Ephesus when Paul wrote to him his first Epistle as is evident 1 Tim. 1.3 and Titus it was who was left at Creete Tit. 1.5 But whether Timothy was then at Ephesus when Paul wrote his second Epistle to him is not so certaine But wheresoever he was as being an Evangelist he was not limited to a certaine place doubtlesse there wanted not unconverted persons amongst whom the Members of the Church lived Yea but they were not unconverted Christians for it is as much as unconverted Converts c. Answ It must lye upon the Discussers credit whether I used at all such a phrase or no sure I am I cannot hitherto after much seeking find mine owne hand-written copy which might cleare the mistake both of Creet for Ephesus and unconverted Christians for unconverted Persons But let it not seeme strange to him to heare tell of unconverted Christians or unconverted Converts There is no contradiction at all in the words When the Lord saith that Judah turned unto him not with all her heart but fainedly Jer. 3.10 Was she not then an unconverted Convert converted in shew and profession but unconverted in heart and Truth Let him then consider his own phrase here misapplyed whether this be the Language of Canaan or the Language of Ashdod Jeremies Language is the Language of Anathoth not of Ashdod Reply 2. If the Discusser looke at it as a true but sad experience of my unconverted estate from unconverted Churches and that the Lord Jesus never yet called me to come out of them because I speake if I doe so speake of unconverted Christians living amongst them I must be contented still to lie under that imputation from him I never knew that Church yet nor ever read of it in which there was not or at least might not be found some unconverted Christians unconverted Converts Judas was found in Christs Family Ananias and Sapphira in the Apostolick Primitive Church Balaam and the Nicholaitans were found in Pergamus and Jesabel in Thyatira Besides I have not yet learned nor doe I thinke I ever shall that the children of beleiving Parents borne in the Church are all of them Pagans and no Members of the Church or that being Members of the Church so holy that they are all of them truly converted And if they be not alwayes truly converted then let him not wonder nor stumble at the phrase of unconverted Christians But if the Discusser doe sadly observe it that my soule hath not yet heard the call of the Lord Jesus to come out of unconverted Churches truly I have just cause not without sadnesse and mourning to consider and to pray that he might consider what call of the Lord Jesus his soule hath heard to come out not onely out of unconverted Churches but converted too yea out of all Churches Discusser Againe I observe the haste and light attention of the Answerer to these Scriptures as commonly the Spirits of Gods children in matters of Gods Kingdome are very sleepy for these persons here spoken of were not unconverted Christians in Creete whom Titus as an Evnngelist was to convert but they were such Opposites as Timothy to whom Paul writeth this Letter at Ephesus should not meet withall Defender Whether such words be found in the copy of my Answer to the Letter I leave it to the Discussers credit As I said even now mine owne copy I cannot after much diligent search finde the Transcript which I have found hath it otherwise the unconverted Persons in Ephesus whom Timothy as an Evangelist was to seeke to convert But if my copy doe speake as he reporteth Then 1. I doe not deny but have just cause to acknowledge mine owne haste and light attention and sleepinesse in the matters of Christs Kingdome not onely in this passage but frequently else in the race of my Christian course of life The Disciples themselves Christ found sleepy Matth. 26.40 how much more may he find me sleepy 2. The Discusser might have imputed it as well to my hast to gratifie his earnest desire to Answer his friends Letter and to my confidence in his love that for hast to satisfie him mistooke one place and person for another and was not so attentive to peruse and examine the copy sent by me to him as I would have been had I sent it to an Adversary 3. The case is all one in the matters of Christs Kingdome whether I had named Timothy or Titus Ephesus or Creete For the persons were both of them Evangelists and the places of them both such as had unconverted persons in them and like enough unconverted Christians too Ephesus had evill persons amongst them whom they could not beare Rev. 2.2 as well as Creet had amongst them such as were alwayes lyars evill Beasts slow bellies Tit. 1.12 4. The Discusser that observeth haste and light attention and sleepinesse in another one would thinke would be more vigilant and attentive himselfe He that saith as the Discusser doth in his parenthesis that Paul wrote this Letter to wit his second Epipistle to Timothy at Ephesus taketh it for granted that which without some hasty lightnesse even the same which he blameth in my selfe he cannot beleive that Paul wrote his second to Timothy at Ephesus There is no word in the Epistle that speaketh of Timothies being at Ephesus when Paul wrote that second Epistle His calling of an Evangelist did not permit him to tarry long in a place and the first Epistle to Timothy is thought by the Learned to have been written one of the first of all Pauls Epistles next after those of the Thessalonians But the second Epistle to Timothy was written last of all the Epistles when Pauls time of departure was at hand 2 Tim. 4.6 And when Paul writeth 2 Timothy 4.12 that he had sent Tychicus to Ephesus It is not likely he would have written so to Timothy if Timothy then had been at Ephesus For Timothy would have knowne that Tychycus had been at Ephesus or if Tychicus
affaires thereof Ephes 4. 1 Cor. 12. The other a Civill Ministery or office meerely humane and Civill which men agree to constitute therefore called an humane Creation 1 Pet. and is as true and lawfull in those Countries that never heard of the true God and his holy Sonne Jesus as in any part of the world where the Name of Christ is not taken up Defender If Magistrates be the Ministers of God as Paul calleth them then their Ministery or office is not meerely humane but as the Apostle saith it is of God and ordained of God Rom. 13.1 And if it be of God it must also be for God or else he is a Minister and servant not of God but of the world It is true men agree to constitute it to wit this or that forme of it in respect of which influence of men it is called an humane Creation but the Truth is Government it selfe is of God and ordained by God and every lawfull forme of Government whether Monarchy Aristarchy or Democracy or some mixt of these according to the State of the People they are all of God and so acknowledged and authorized by God in his word and though they be as true and lawfull in those Nations that never heard of the true God or of his holy Sonne Jesus yet it was from the guidance and appointment of God in the very light of Nature that such Nations did erect such and such Governments and Governments for the good of humane society and that not onely in worldly matters But in matters also of Religion Whence it is that in all civill Nations whose Acts are recorded either in sacred or prophane Authors their Magistrates have had not onely a due care of Justice and honesty but a reverend care of Religion also Joseph in Egypt provided for the preservation of the Lands of the Priests without Impeachment and that not out of respect to their superstition which he could not but dislike but out of regard to the Aegyptian Lawes Customes to preserve their Religion and the maintenance thereof inviolate Gen. 47.22 In Babell Nebuchadnezzar being convinced of the soveraigne Divinity of the God of Israel made a capitall Law against the blasphemers of his Name Dan. 3.29 Darius of the Medes and Persians enacted a Royall Law to like purpose Dan. 6.26 The like did Artaxerxes Ezra 7.26 and Darius before him Ezra 6.11 In Athens they had a Law against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irreligion upon which suffered three famous Philosophers Socrates Theodorus and Protagoras Socrates as Laertius reporteth in his Life was accused by Melitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who commenced his Action against him in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodorus was firnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as Socrates was condemned to death by poyson so was this man also as Laertius reporteth out of Amphicrates in the life of Aristippus Protagoras as Tully reporteth of him de Natura Deorum Lib. 1. having thus expressed himselfe in the beginning of his Booke concerning the Gods I have not to say whether they be or whether they be not his Bookes were publickly burnt and himselfe banished out of City and Country How the Ephesians stood affected to the destroyers of their Religion appeareth by the excuse which the Towne-Clarke made for Paul and his Companions you have brought these men hither saith he which are neither robbers of Churches nor yet blasphemers of your Goddesse Acts 19.37 The Romans how zealous they were in defence of their Religion the slaughter of many thousand Christians will be a perpetuall Monument to all Ages All which things I recite not to justifie the misapplying of their zeale to the maintenance of false Gods but to make it appeare that as the Pagan Nations who never heard of the true God and of his Sonne Jesus did erect by instinct of Nature Governments and Magistrates so by the same instinct their Lawes and Magistrates tooke care of the maintenance of that Religion which they tooke to be of God What a shame were it that Pagan Magistrates should be more carefull and zealous of the honour of their Idols then Christians of the Honour of the knowne true God the Lord our Creator Redeemer and Sanctifier CHAP. 52. A Reply to his Chap. 52. Discusser MAny object out of ver 4. of Rom. 13. that the Magistrate is to avenge evill and therefore Heresies false Christs c. But I answer First that the word is generally opposed to civill goodnesse or vertue in a Common-wealth and not to spirituall good Secondly I have proved here as not intended evill against the spirituall or Christian State handled in chapter 12. But evill against the Civill State handled in this 13. chapter Defender What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill no man that I meet with Interpreteth more fully then Pareus There is saith he a foure-fold evill of which the Magistrate is the Avenger contrary to the foure-fold good whereof the Magistrate is the Preserver A naturall good a Morall good a Civill good a spirituall good A naturall good as Life and safety of our bodies A morall good as Temperance Chastity a Civill good as our goods and Lands and civill Liberties A spirituall good as the free passage of the Ordinances of God and pure Religion In opposition to these there is a foure-fold Evill Naturall as the killing and wounding and beating of our bodies morall as Drunkennesse and whoredome Civill as stealth and robbery and oppression Spirituall as Heresie Idolatry and disturbance of the free passage of Gods Ordinances As the Magistrate is bound by his office to preserve the good of the Subject in all these kinds so is he to avenge the evill done against the Subject in any of these What the Discusser hath proved to the contrary as he saith hath been Answered already in his place Discusser The Elders of New-England grant the Magistrate may not punish some evill as the secret sinnes of the Soule nor sinnes handled in the Church in a private way nor such sinnes as are private in Families As the complaints of Children against Parents Servants against Masters Wives against Husbands nor such sinnes as are between the Members and Churches themselves From whence I observe 1. That the Magistrate is not to punish all evill 2. I observe how they take away from the Magistrates that which is proper to his cognizance as the complaints of Children servants Wives against their Parents Masters Husbands c. Defender When wee say the Magistrate is an Avenger of evill we meane of all sorts or kindes of evill not every particular of each kinde secret evills in thought or affection yea in action too but neither confessed nor proved by due witnesses the Magistrate cannot punish Discusser The distinction of secret or private and publick evill will not here availe because such as urge the Terme evill viz. that the Magistrate is to punish evill they urge it strictly eo nomine because Heresie Blasphemy c.
in a way of Hostility notwithstanding any Church-power If ought be unsound in this dealing with Princes I am willing to heare of it Discusser Another while when Princes crosse Mr. Cottons Judgement and Practise then it matters not what the Profession and Practise of Princes is for saith he their Profession and Practise is no Rule to Conscience Defender If Princes swerve from the rule of the word either in profession or practise their owne profession or practise is no rule either to themselves or others Princes ought not to rule the word but are to be ruled by it But see the notorious calumny of the Discusser so representing Mr Cottons dealing with Princes as if he made his owne judgement and practise the rule of the proceeding of Princes Men whose tongues are their owne may speake any thing But yet such as feare the Lord would tremble at such speeches as neither expresse Truth nor Love Discusser I aske then unto what Princes or Magistrates will themselves or any so perswaded submit to as unto keepers of both Tables and nursing Fathers and Mothers to the Church First will it not evidently follow by these Tenents That they ought not to submit to any Magistrates in the world in these cases but to Magistrates just of their owne Conscience Defender We subject our selves to all sorts of Magistrates of the Countries where we live or whether we come whether Christian or Pagan Orthodox or erroneous just of our Consciences or unjust against them Subject our selves I say either in active submission and obedience when they command according to God or in passive submission of our bodyes and goods lives and liberties when they command against God Since the Discusser concludeth it will evidently follow that wee will submit to no Magistrates but just of our owne Consciences let him make that evident which he saith is evident or else let him say he is evidently mistaken né quid dicam gravius Discusser Secondly will it not also follow that all other Consciences in the world except their owne must be persecuted by such their Maistrates Defender This will no wayes follow unlesse all mens Consciences in the world did erre Fundamentally and obstinately after just conviction against the very Principles of Christian Religion or at least unlesse they maintained and held forth other errors though not Fundamentally subverting Religion yet Fundamentally subverting Church-Order and civill order and that in a turbulent and Factious manner For in these cases only we follow Magistrates to punish in matters of Religion Discusser And Lastly Is not this to make Magistrates but stepps and stirrops for themselves to ascend and mounte into their rich and honorable Seats and Saddels I meane great and setled maintenances which neither the Lord Jesus nor any of his first Messengers the true Patterns did ever know Defender How this power ascribed to Magistrates not by me but by the body almost of all Faithfull Ministers yea by the Prophets and Apostles themselves should make Magistrates staires and stirrops for our selves to mount up so high let him that can discerne it make it appeare To allow them power over our selves in case of Hereticall Delinquency is not to make them staires or stirrops of our advancement but Swords and staves if need be for our punishment Besides I wonder what fancy came into the Discussers minde to dreame of rich and honorable Seates and Saddels of our Magistrates When as he need not beignorant how farre short they themselves fall of rich and honorable Seates and Saddels which himselfe interpreteth great and settled maintenances Lastly I suppose he is not ignorant that my selfe against whom he is pleased by Name to write this invective liveth not upon great and settled maintenance but according to that which he calleth the true patterne of the first Messengers of the Lord Jesus CHAP. 57. A Reply to his Chap. 60. Discusser IN the second place the Answerer saith that Princes out of State-Policy doe sometime Tolerate what suiteth not with Christianity and out of State-necessity Tolerate as David did Joab against their wills But then the Answerer must acknowledge with me That there is a necessity sometime of State-Toleration as in the case of Joab And so his former affirmation generally lay'd downe viz That it is evill to Tolerate seducing Teachers and Scandalous Lives Was not duely weighed in the ballance of the Sanctuary and is too light Defender I easily acknowledge sometime a necessity of State Toleration As I have formerly expressed in Chap. 53. especially in two cases whereof that of Joab is one But that will nothing impeach the Truth of my former affirmation delivered in generall termes especially if it be weighed in the Ballance of the Sanctuary For the holy writings of the Sanctuary doe expresly deliver the like position in like generall termes As Moses saith who so sheddeth mans bloud by man shall his bloud be shed This Law is delivered in generall termes and yet though Joab was a murderer he was tolerated to live all the Reigne of David yet I hope the Discusser wil not say that generall Law of Moses was not duely weighed in the Ballance of the Sanctuary and is too light Discusser I affirme Secondly That that State-Policy and State-necessity which permitteth Consciences of men will be found to agree most punctually with the Rules of the best Politition that ever the world saw the Lord Jesus himselfe who commanded the permitting of the Tares to wit Antichristians or false Christians with true Christians as I have discoursed above Defender That discourse hath bin examined above and found too light so farre as it crosseth the Truth returned in Answer to the Letter To permit some Antichristians or false Christians The Answer to the Letter did allow unlesse they maintained Fundamentall Heresies against the Foundation of Religion and that obstinately after conviction and did withall seduce others into the same Apostacy But as for such Hereticks and seducing Teachers I hope it hath been cleared they are none of those Tares of which Christ saith Let them alone Besides it is an Interpretation of Christs words formerly given and not to be reversed That if by Tares were meant such grosse offendors then the speech of Christ Let them alone is not a word of command in way of an Ordinance but a word of Permission and prediction what will be in way of Providence Like that in Luk. 22.36 He that hath no sword let him sell his Garment and buy a sword It is not a word of command or direction what the Disciples should doe But a word of prediction what times of tryall they should meet withall CHAP. 58. A Reply to his Chap. 61. Discusser His Third Answer is this FOr those three Princes named by you who Tolerated false Religion wee can name more and greater who have not Tolerated Hereticks and Schismaticks notwithstanding their pretence of Conscience and Arrogating the crowne of Martyrdome to their sufferings Constantine the great at the
Request of the generall Councel of Nice Banished Arius with some of his fellowes Ecclesiast Histor l 1. Cap. 19.20 The same Constantine made a severe Law against the Donatists the like proceedings against them were used by Valentinian Gratian Theodosius as Augustine reporteth in Epist 166. onely Julian the Apostate graunted liberty to Hereticks as well as to Pagans that he might by Tolerating all weeds to grow choake the vitalls of Christianity Which was also the practise and sinne of Ualens the Arian Queene Elizabeth as famous for her government as most of the former It is well knowne what Lawes she made and executed against Papists Yea and King James one of your owne Witnesses though he was slow in proceeding against Papists as you say for Conscience sake yet you are not ignorant how sharply and severely he punished those whom the Malignant world calleth Puritans men of more Conscience better Faith then the Papists whom he Tolerated Discusser First for mine owne part I would not use an Argument from the number of Princes witnessing in profession or practise against persecution for cause of Conscience c. Truth and Faith must not be received with respect of persons pretious pearles are found in muddy shells The most High chooseth the poore of this world to be witnesses to his Truth and Buchanan dying was going thither whether few Kings were comming Defender This Chapter then might have been spared for it neither maintaineth his cause nor refuteth my answer to his friends Argument but yeeldeth up the invalidity of the Argument from such a Topick place As from the number and votes of Princes But by his leave the answer which I gave to his argument is not taken from the like number of Princes but from the greater piety and presence of God with those Princes who have professed and practised against Toleration It is truly said Suffragia non sunt numeranda sed ponderanda Heroicall wisdome magnanimity and zeale is not the lesse to be esteemed because it is found in the spirit and counsel and practise of Princes CHAP. 59. A Reply to his Chap. 62. Discusser Secondly I observe how inconsiderately I hope not willingly the Answerer passeth by the reasons and grounds urged by these three Princes In King James his speech he passeth by that golden Maxime that God never loved to plant his Church by bloud Defender The Discusser is mistaken when he saith I passed over their reasons and grounds inconsiderately though he hopeth not willingly for indeed I passed them over willingly but not inconsiderately For I well considered either the reasons wanted weight or else did not impugne the cause in hand For instance this speech of King James That God never loved to plant his Church by bloud though it be a Truth of weight yet it doth not touch this cause It is farre from us to defend the planting of Churches by bloud that is to compell men to yeeld themselves to the fellowship of the Church by bloudy Lawes or poenalties the Church of Christ admitteth no members but a willing people Psal 110.3 Neverthelesse that hindereth not but as the Church was purchased and planted by the bloud of Christ so he that shall goe about to supplant and destroy the Church of Christ his bloud may justly fall upon his owne head Discusser Secondly That civill obedience may be performed by Papists this was another reason of King James passed over by the Answerer Defender No marvell that I passed it over for I did not finde it in the Letter For though the King say as the Letter reporteth him I onely declared to be secured for civill obedience which for Conscience cause they were bound to performe yet the King doeth not say That civill obedience may be performed by Papists standing stedfast to the rules of their owne Religion For if the Bishop of Rome upon pretence of hereticall pravity shall excommunicate a Protestant Prince dissolve the Subjects Oath of Allegiance to him depose him dispose of his Kingdome In this case which often falleth out how can civill obedience be performed by the Papists Discusser Thirdly The Kings third ground is his observation in Revel 20. That persecution is a true certaine note of a false Church The wicked are Beseigers the faithfull Beseiged Defender I subscribe to the King that persecution properly so called that is the oppression of any for righteousnesse sake is a note of a false Church but nor a certaine note For againe I say that persecution properly so called may be sometime found in the true Church For which of all the Prophets did not the Church of the old Testament persecute Acts 7.52 And yet that persecution was not the true and certaine note of a false Church For then God had left no true Church upon the face of the earth But this I graunt That such persecution where ever it is found It is a degree of falshood and A postacy in that Church But what a vast distance is there between the just censure of Apostasticall and Hereticall seducers and disturbers of the Churches peace and truth and between persecution As for the other speech The wicked are beseigers the faithfull are beseiged It may well be said of the seige spoken of in that 20. of the Revelation But if it should be put for a universall Maxime Royall Authority cannot make it good Divinity When the ten Christian Kings shall hate the Whore of Rome and eate her flesh and burne her with fire Rev. 17.16 I suppose the Discusser will not say the wicked are Beseigers the faithfull are beseiged Discusser In King Stephens speech of Poland he passeth by the true difference between a civill and a spirituall Government I am said Stephen a civill Magistrate over the bodyes of men not a spirituall over their soules Defender King Stephens speech may well stand and the cause still untouched The Magistrate is a Ruler over the Bodies of men not over their soules He cannot command their soules nor binde their Consciences nor punish their spirits It is the Lord alone can reach them That which the King or Magistrate can doe or doeth in this case is to punish the bodyes of men for destroying or disturbing Religion Discusser To confound these is Babel and Jewish to seeke for Moses and bring him from his Grave c. Defender It is Babel indeed for civill Magistrates to make Lawes to binde Conscience and to excommunicate transgressors of those Lawes But to punish false Prophets and Seducers of Gods people to Idolatry was never the practise of Babel but it was and is their practise not onely to Tolerate them but to advance and encourage them If it were a Jewish seeking of Moses and a bringing him from his Grave to punish Seducers for Idolatry then after Moses was buried that Law Deut. 13. was abrogated But his buryall and Gods hiding of the place thereof was rather a confirmation and establishment of it then any Abrogation or Impeachment
which Abraham the Father of the faithfull and God the Judge of all the Earth thought equall Gen. 18.25 that the Righteous should not be as the wicked nor that Truth and Fidelity should suffer as Heresie and Apostacy Discusser Yea but it is not confidence of being in the Truth which they judge the Papists and others are not in no nor the Truth it selfe that can priviledge them to persecute others and to exempt themselves from persecution for three Considerations First because it is against the nature of true sheep to persecute or hunt the Beasts of the Forrest no not the Wolves who have persecuted themselves Defender It is a feeble kind of reasoning from a similitude in some things to presse a resemblance in every thing Sheep doe fitly resemble Christians in many proprieties but he that shall therefore presse them to be like in all shall not suffer a Magistrate if he be a sheep of Christ to punish Robbers Adulterers Murderers why for it is against the Nature of true sheep to persecute any Beasts of the Forrest Besides I demand whether Paul was a sheep or a Wolfe when he smote Elymas with blindnesse If he were a Wolfe how is he then said to be filled with the Holy Ghost Acts 13.9 If he were a sheep why did he strike such a Beast of the Forrest ver 10 11. Furthermore when the Wolfe runneth ravenously upon the sheep is it against the nature of the true sheep to run to their Shepheard And is it then against the Nature of the true Shepheard to send forth his Dogs to worry such a Wolfe without incurring the reproach of a persecutor Discusser Secondly if it be a Duty and charge upon all Magistrates in all parts of the world to judge and persecute in and for spirituall Causes then either they are no Magistrates who are not able to judge in such cases or else they must judge according to their Consciences whether Pagan Turkish or Antichristian Defender This hath been againe and againe Answered above though it be the Duty of all Magistrates in the world to judge and punish Blasphemers Idolaters and Seducers yet not in sensu composite whilst they are ignorant of the Truth and cannot judge of such causes but in sensu diviso they are bound to be wise and instructed in the knowledge and worship of Christ Psal 2.10.11 12. and then to judge accordingly But in the meane time it doth not follow that they are no Magistrates who are not able to doe all the Duties of a Magistrate Neither will it follow that they must judge according to their Consciences when their Consciences are blind and erroneous Pagan Turkish Antichristian Let them first cast Beames out of their owne eyes and then they will better discerne between Beame and motes in other men Discusser Thirdly the Experience of our Fathers errours and of our owne mistakes and ignorance the sense of our owne weaknesses and blindnesse in the depths of the Prophecies and mysteries of the Kingdome of Christ and the great professed Expectation of the Light to come which wee are not now able to comprehend may abate the edge and sheath up the Sword of Persecution against any especially such as differ not from them in Doctrines of Repentance or Faith or Holynesse of heart and life but onely in the way and manner of the Administration of Jesus Christ Defender I say as Augustine sometime said in another case Nunquid negandum quod certum est quia comprehendi non potest quod occultum est There are depths of sundry Prophecies which we yet comprehend not but shall we therefore be alwayes babes and ignorant of the Fundamentall Principles of Christian Religion yea and suffer them to be shaken and ruined because there are some Prophesies and Mysteries which wee yet understand not shall the expectation of greater Light so dazle our eyes before wee see it that we cannot be able to see what wee doe see It is not Light but darknesse that cloudeth the Light already revealed Nor is it darknesse onely but blacknesse of darknesse that putteth Light for darknesse and darknesse for Light and would have both tolerated to live together in the same Hemispheare because some blinde Christians cannot yet tell which is whether It is true the Experience of former Errours and sense of present weaknesses may justly abate the edge and sheath up the Sword of persecution against any that differ onely in errours of weakenesse and differ not in Doctrines of Faith Repentance and Holinesse of heart and life Yea wee willingly grant more then the Discusser requireth in such a case For though there should bee some Difference in Doctrines of faith or Repentance or Holinesse Yet wee should not approve the unsheathing of the Sword against such unlesse the Doctrine were fundamentally subversive to faith or Repentance or Holinesse and that obstinately maintained against light and conviction and broached and dispersed to the Infection and Seduction of others If the Difference be only in the way and manner of Administration of Christ Iesus and that Difference held forth in a Christian and Peaceable way God forbid a staffe should be shaken against such much lesse a Sword unsheathed CHAP. 72. A Reply to his Chap. 75th Discussing a Testimony of Augustine Discusser TO begin with Augustine They murther saith Hee Soules and themselves are afflicted in Body They put men to everlasting Death and yet they complaine when themselves are put to a temporall Death This Rhetoricall perswasion of humane wisdome seemeth very reasonable in the Eye of flesh and bloud but one Scripture more prevaileth with faithfull and obedient soules then thousands of plausible and Eloquent speeches Defender Neither this Testimony nor the rest of those Ancients that follow were alledged to prevaile with the Faith of any further then Light of Scripture might shine forth in them but onely to counterpoyse the Testimonies of the Ancients alledged in the Letter against the Truth And the Discusser in his entrance into this chapter is forced to acknowledge that the cause wee maintaine hath more number of Votes and I may adde weight of Voters then the contrary Tenent onely he putteth it off with this evasion that Antichrist is too hard for Christ at Votes and Numbers Which yet is the more to be marvelled at that when the cause is about the Toleration of Hereticks and Antichristians that Antichrist should procure more Votes against Antichristians and Christ to procure any Votes though fewer for them And it is but another evasion whereby he here putteth off Augustines speech as if it were but a Rhetoricall evasion Whereas indeed the weight of the speech lyeth not in the Rhetorick which is little or none but in the Logick in an Argument taken from the Excellency of the soule above the body and thence inferring the equity of killing the bodies of such as kill the soules of Gods people and the iniquity of such as think this unequall But to weaken the force of
the Church be not nursed with poison in stead of milke And in so doing they keepe the first Table Reforme the Church judge in causes Ecclesiasticall Againe If the the same Princes shall bow down to the Church with their faces towards the earth and lick the dust of her feet as the same Text expresseth then they being members of the Church shall be subject also to Church-Censure In one word Princes sit on the Bench over the Church in the offensive Government of the Church yet may themselves being members of the Church be subject to Church-Censure in the offensive Government of themselves against the Rules of the Gospel The Examiner himselfe contesseth that in severall respects He that is a governor may be also a Subject Behold here are severall respects to wit severall objects of Judicature In the Mal-Administration of the Church the Magistrate sitteth as Judge and Governor in the Mal-Administration of a Church-Member-Magistrate contrary to the expresse rules of the Gospel he is subject to the power of Christ in the Church If it be said nay rather The Church is subject to the Magistrate in civill causes and the Magistrate is subject to the Church in spirituall causes I Answer That easeth not the difficulty no more then the other For suppose the Magistrate a Church member live in Incest breake forth into murder and notorious oppression these are all civill causes belonging to the second Table If the Magistrate sit as Judge and supreme Governor in this case then must the Church tolerate him herein to the dishonour of the great Name of Christ to the leavening of the Church and to the perdition of his soule If it be granted that in such a case though civill the Church is bound to deale faithfully with the Magistrate and not to suffer sinne upon him let the like power be granted to the Magistrate to deale faithfully with the Church in the notorious transgressions of the first Table as is granted to the Church to deale with the Magistrate in the notorious transgressions of the second Table and the controversie is ended If any further matter be claimed in making the Supreme Magistrate the Supreme Judge and Governor in all causes aswell Ecclesiasticall as civill I doe not understand that the Ministers or Churches of Christ are called to acknowledge such a meaning Sure I am the Interpretation of that high stile which godly learned Reynolds made of it in the 10. Chap. of his Conference with Hart It was accepted of the State in the dayes of Queene Elizabeth And the same Interpretation if no more be intended by that stile doth well stand with our defence But wherefore doe I put my Sicle into the Harvest of my Brethren my Brethren who penned that Modell are richly furnished by Christ with ability to defend it I therefore leave it to them whom it cheifly concerneth to maintaine the Truth which themselves have witnessed in that Modell And the Lord Jesus Christ himself the God of Truth who came into the world that he might beare witnesse to the Truth be pleased to beare witnesse from Heaven to his owne Truth and bl … that peace a fraudulent and false peace which the Examiner proclaimeth to all the wayes of falshood in Religion to Heresie in Doctrine to Idolatry in worship to blasphemy of the great Name of God to Pollution and prophanation of all his holy Ordiannces Amen Even So Come Lord Jesus A REPLY TO Mr. VVILLIAMS his EXAMINATION And Answer of the Letters sent to him by JOHN COTTON SUch a Letter to such a purpose I doe remember I wrote unto Mr. Williams about halfe a score yeares agoe But whether this printed Letter be a true Copie thereof or no I doe not know for the Letter being sent so long since and no Copie of it that I can finde reserved by me I can own it no further then I finde the matter and style expressing the judgement which I then had of his cause of Separation and the affection I bare unto his person And for ought I see the Letter doth not unfitly expresse both But how it came to be put in print I cannot imagine Sure I am it was without my privitie and when I heard of it it was to me unwelcome Newes as knowing the truth and weight of Plinies speech Aliud est scribere uni aliud omnibus There be who thinke it was published by Mr. Williams himselfe or by some of his friends who had the Copie from him Which latter might be the more probable because himselfe denieth the publishing of it and it sticketh in my mind that I received many yeares agoe a refutation of it in a brotherly and ingenuous way from a stranger to me but one as I heare well affected to him Mr. Sabine Staresmore To whom I had long agoe returned an Answer but that he did not direct me where my Letter might find him But I doe not suspect Mr. Staresmore nor Mr. Williams himselfe to have published it but rather some other unadvised Christian who having gotten a copie of the Letter tooke more libertie then God alloweth to draw forth a private Admonition to publick notice in a disorderly way But howsoever it was upon the publishing of this Letter Mr. Williams hath taken occasion as is observed by some who are acquainted with the Spirit of the man first to rise up against me the meanest of many in the examining and resuting of that Letter And then as if one Mordecai were too small a morsell to stand forth against all the Churches and Elders in New-England in his Bloudy Tenent And then as if New-England were but an handfull from thence to rise up against the choisest Ornaments of two populous Nations England and Scotland the reverend Assembly of Divines together with the reverend Brethren of the Apology and above them all to addresse himselfe according to his high thoughts to propound Quaeries of high concernment as he calleth them to the High and Honourable Court of Parliament So a Bird of prey affecting to soare aloft getteth first upon the top of a molehill and from thence taketh his rise from Pale to Tree till he have surmounted the highest Mountaines In this apprehension of him they are the more confirmed as having discerned the like frame of Spirit in his former walking amongst us Time was when of all Christian Churches the Churches of New-England were accounted and professed by him to be the most pure and of all the Churches in New-England Salem where himselfe was Teacher to be the most pure But when the Churches of New-England tooke just offence at sundry of his proceedings he first renounced communion with them all and because the Church of Salem refused to joyne with him in such a groundlesse Censure he then renounced communion with Salem also And then fell off from his Ministery and then from all Church-fellowship and then from his Baptisme and was himselfe baptized againe and then from the Lords Supper and
Common Prayer Booke which though they then seemed sandy to me yet since I have acknowledged to be rocky and have seene cause so to publish to the world in my Discourse to Mr. Ball against set formes of Prayer For a reply let me begin where he leaveth How ready he is to build upon sandy grounds may appeare by this very Passage where he maintaineth his rockinesse For here he avoucheth I have seene cause to publish to the world the rockinesse of his grounds in a Discourse to Mr. Ball against set Formes of Prayer What rocky ground doe you thinke this Assertion of his standeth upon I know no other but this He findeth such a Discourse published to the world and he thence concludeth for other Grounds he hath none that I published that Discourse and that I saw cause to publish it both which hang upon that ground like ropes of sand The truth is I did not publish that Discourse to the world much lesse did I see cause to publish it upon the Grounds he speaketh of A briefe Discourse in defence of set formes of Prayer was penned by Mr. Ball much briefer then that which since is put forth in Print That briefe Discourse a religious Knight sent over whether to my selfe or to a Gentleman of note then dwelling in my house I remember not but with desire to heare our judgement of it At his request I drew up a short Answer and sent one Copie of it to the Knight and another to Mr. Ball divers yeares agoe How it came in processe of time to be published to the world or by whom I doe not know And yet Mr. Williams doubteth not to affirme it that I published that Discourse to the world and saw cause to doe it Rocky spirits can expresse all their conceits in rocky firmnesse though upon sandy conjectures Besides when he saith That himselfe discovered to me and to other servants of God his grounds against our using of the Common Prayer which then seemed sandy to us but now in New-England I have acknowledged to be rocky in my Discourse to Mr. Ball. I could have wished he had expressed what grounds those were which he discovered to us For my selfe I can call to minde no such matter that ever I heard or received from him either by word or writing any solide grounds against that Practise But this I am sure of that the grounds of altering my judgement touching that practise did chiefly stand upon the exposition of the second Commandement which if I should say I received from him I should greatly feare my forehead were more rocky then his grounds were I thinke it no disgrace to change either my judgement or practise upon better grounds then I formerly discerned Nor would I thinke it a disgrace to learne any grounds of truth and to professe that I had learned them from himselfe if so I had done But sure I am it hath not been wont to be the manner of the servants of God to upbraid their Brethren with their Retractations of their former Aberrations I have read of the Churches of Judea that when they heard Paul now preached the Faith which once he destroyed they glorified God for him Gal. 1.23 24. but I never read that any of the Churches of Christ or any sincere member of the Churches did ever upbraid Paul for his former Persecution or for his present change The other part of the Chapter he spendeth in relating the grounds of the sentence of his Banishment and in the avouchment of his confidence of the firmenesse of them The grounds of the sentence of his Banishment some whereof He saith I am pleased to discusse in the Letter and others not to mention He saith were rightly summed up by one of the Magistrates after his publick Tryall and Answers Mr. Williams said that publick Person holdeth forth these foure particulars 1. That we have not our Land by Patent from the King but that the Natives are the true owners of it and that we ought to repent of such a receiving it by Patent 2. That it is not lawfull to call a wicked Person to sweare to pray as being actions of Gods worship 3. That it is not lawfull to heare any of the Ministers of the Parish-Assemblies in England 4. That the Civill Magistrates Power extends onely to the bodies and goods and outward state of men c. These particulars he hopeth that as he maintained the rockie strength of them to his own and other Consciences satisfaction So through the Lords assistance he shall be ready not onely to be bound and banished but to dye also in New-England as for most holy Truths of God in Christ Jesus It was not my intent in that Letter which he examineth to discusse the Grounds of his Civill Banishment at all neither did I discusse one or other of them And it is a preposterous shifting of the State of the Question to put it upon me to give account of the causes of his Banishment who neither did banish him nor provoked the Court to banish him out of the Countrey The Magistrates and Deputies of the Common-wealth who were then the Members of that Court are all of them of age and able themselves to give account of their own actions To them or some of them he should in reason have addressed himselfe for satisfaction in this case if any were due and not to me who am as seldome present at any Civill Court if not more seldome then any man of our calling in Towne or Countrey where the Courts are kept It were more then Aegyptian bondage to me and more then Pharaonicall tyranny in him to exact of me an account of all the capitall or notable sentences of Judgement which passe in all the Civill Courts of Justice in the Countrey unlesse I had a calling to sit amongst them But why did I then endeavour in my Letter to shew him the sandinesse of those grounds upon which he had banished himselfe c. If I did not meane to declare and discusse the causes of his Banishment He doth very well and wisely to expresse the Grounds upon which I said he banished himselfe with an c. For he knows that if he had related my whole sentence in my own words he had cut off himselfe from all opportunitie of pleading with me the causes of his Civill Banishment My words are plaine I endeavour to shew you the sandinesse of those grounds upon which you have banished your selfe from the fellowship of all the Churches in these Countreyes It is one thing to banish ones selfe or to be banished out of the fellowship of all the Churches in the Countrey another thing to banish ones selfe or to be banished out of the Countrey There be at this day that banish and separate themselves from all the Churches in the Countrey and yet are not banished out of the Countrey and there be that are banished out of the Countrey and yet are not banished out of the
against my person which might weaken the fruit of my counsell to him I told him I had not hasted forward the sentence of his Civill Banishment and that what was done by the Magistrates in that kinde was neither done by my Counsell nor consent Whereto he answereth first That he observeth I cannot but confesse that it is hard for any man to doe good or to speake effectually to the soule or Conscience of any whose body he afflicteth and persecuteth and that onely for their soule and Conscience sake Reply All that can truely be observed from my words is That it is hard for any to take good from those against whom they have conceived a prejudice whether justly or unjustly But when he subjoyneth a Serpentine that is a subtile and venomous insinuation as if I had afflicted and persecuted his body and that onely for his soule and Conscience sake Answ I have been so farre from afflicting or persecuting his body especially for his soule or conscience sake that in very truth whilest I had any hope of prevailing for him I may say as David said for himselfe against a like slander Psal 7.3 4. I have sought to deliver him who without cause reproacheth me Let not Mr. Williams please himselfe as he doth in this Paragraph in comparing the dealing of the Elders with him here to the Persecutions of the Bishops against the godly Preachers in England If the Bishops had dealt no worse with the godly Preachers there and upon no more unjust causes then the Elders dealt with him here they might with good conscience and good countenance have looked with comfort and confidence both God and man in the face even now when God hath laid their carnall pompe and worldly honour in the dust Neither let him please himselfe as he doth in the next Paragraph in his undoubted Assertion That what Mr. Cotton and others did in procuring his sorrowes was not without some regret and reluctancy of Conscience and affection as David in procuring Uriah's death or Asa in imprisoning the Prophet For neither was he so innocent as was Vriah and that Prophet nor had my selfe the like hand in his sufferings as David and Asa had in the other nor did I ever see cause of regret and reluctancy of conscience for any act of mine own about his sufferings Onely I confesse I had as he saith some regret and reluctancy of affection and of compassion to see one who had received from God stirring and usefull gifts to bestirre himselfe so busily and eagerly to abuse them to the disturbance of himselfe his family the Churches and the Common-wealth That I consented not to his Banishment he in part admitteth For what need was there saith he of that being not one of the Civill Court As if I might not have consented to it though I needed not to have done it I might have drawn up Articles against him I might have come in as a witnesse against him I might have solicited and stirred up the body of the Magistrates against him to rid the countrey of him and then I had consented before-hand to what was done by the Magistrates in that kinde though my selfe had been none of the Court but none of all these acts nor any such like were done by me But be it that I consented not yet I counselled it and so consented and to prove that he saith He will produce a double and unanswerable Testimony for it First That I publickly taught and still doe Teach except lately Christ hath taught me better that body-killing soule-killing and State-killing Doctrine of Persecuting all other Consciences and wayes of worship but mine own in the Civill State and consequently in the whole world if the Power or Empire thereof were in mine hand Reply Were it not that I have learned from the word of truth that when men are cast out of the Church of Christ they are delivered up unto Satan and so neither their wits nor their tongues are their own I could not easily have beleeved that Mr. Williams could so confidently and openly have avouched such a notorious slander Since the Lord taught me to know any thing what conscience or the worship of God meant it hath been my constant judgement and doctrine and practise to the contrary Besides To teach the killing of the bodies of all such Consciences and wayes of worship as are not mine own is to make mine own conscience and way of worship the infallible Rule and soveraigne Standard by which all consciences and wayes of worship throughout the world were to be regulated yea and as if this were a light measure of arrogancy and usurpation I make it a capitall crime a body-killing offence for any man to swerve from my conscience and way of worship even in such Points wherein the Holy Ghost hath given expresse charge that we should not judge nor condemne one another Rom. 14.3 But I durst appeale even unto the conscience of Mr. Williams himselfe if it were now in the gracious keeping of Christ or of himselfe as in former times that himselfe knoweth I doe not thinke it lawfull to Excommunicate an Heretick much lesse to persecute him with the civill Sword till it may appeare even by just and full conviction that he sinneth not out of conscience but against the very light of his own conscience Sure I am such a Point he reporteth is received from me to the very same purpose and he reporteth it truely in his Bloudy Tenent pag. 8. This Answer may suffice to his first as he calleth it unanswerable Testimony His second unanswerable Testimony is That some Gentlemen that did consent to his Sentence have solemnly testified and with teares since confessed to himselfe that they could not in their soules have been brought to have consented to the Sentence of his Banishment had not Mr. Cotton in private given them advice and counsell proving it just and warrantable to their Consciences Reply I might here justly plead the equitie of the Romane Custome to excuse my selfe from this accusation untill the accusers come before me face to face And truely if Apocryphall witnesses may goe for unanswerable Testimonies it is an easie matter to oppresse any innocency I might also plead the incompetency of such a witnesse as haply lying under some censure from our Church and removing himselfe from our fellowship might take more liberty to speake against me in a pang of passion what he would be loath to justifie in cold bloud I might likewise alledge that one or two Magistrates makes not a Court nor was his Sentence cast by the vote of one or two So that if I had counselled one or two to it it would not argue that the act of the Magistrates and of the Deputies which is the body of the Court had been done by my counsell or consent And indeed it was the very true meaning of my speech that for the hastening of the Sentence of the Court against Mr. Williams that act of the
knowne and secret and the faith of the godly party is more able to sanctifie the corrupt and uncleane sort to their Communion then the corruption of the uncleane sort is able to corrupt the Minister and Worship and Church-estate of all To CHAP. XXVIII IN this last Chapter of his though he doe repeate some passages of the close of my Letter yet I doe not discerne how his Answer is fitted at all to those passages Neverthelesse because he is pleased to gather from those passages That I have not duly considered sundry particulars I am willing to take up the consideration of them for a Conclusion The first particular is The necessitie of Separation between the garden of the Church and the wildernesse of the world As the Church of the Jewes under the old Testament was separate from the world so ought the Church of the New Testament to be Reply 1. Of this particular I have considered not in a confused generalitie as he delivereth it but in a distinct apprehension thus The world is taken in Scripture more wayes then one and so is separation The world is taken sometimes for the frame of heaven and earth and all the hosts of them man and beast c. as when God is said to have made the world Act. 17.24 Sometimes for the state of the world as when Christ is said to have redeemed us from this present evill world Gal. 1.4 Sometimes for the Civill Government of this world as when the Apostle exhorteth the Romans not to conforme their Church-bodies according to the platforme of the Romane Monarchy into Oecumenicall Nationall Provinciall Diocesan Bodies Rom. 12.2 Sometime for the wicked of the world as when it is said The world loveth his own Joh. 15.19 And the whole world lyeth in wickednesse 1 Joh. 5.19 Sometimes likewise for the corruption that is in the world 2 Pet. 1.4 The lusts of the world 1 Joh. 2.16 In like manner there be more wayes of Separation then one As first there is a separation in affection Love not the world 1 Joh. 2.16 Jam. 4.4 Secondly there is a separation in habitation which is part of the meaning of Isai 52.11 Revel 18.4 Thirdly there is a separation of Communion 2 Cor. 6.14 to 17th Besides there be diversities likewise of Communion for there is a Civill Communion and there is a religious Communion And of either sort there is a confederate Communion And there is a Communion without confederacy And of confederate Communion there is a confederacy in matters of common civilitie and there is a confederacy in matters of more intimate friendship societie and familiaritie To apply these different considerations of the world and of Separations according to the due and right apprehension thereof in the word of truth First It is lawfull to have civill peace and loving correspondency with neighbours in the world yea even with Idolaters and Infidels so as not onely to trade with them but to feast with them yea and to succour them in their distresses Rom. 12.18 1 Cor. 10.27 Luk. 10.34 Secondly It is lawfull to make leagues of peace with all men in the world even with Idolaters and Infidels to wit for free commerce for trade and inoffensive neighbourhood Gen. 31.44 to 53. Judg. 4.17 Thirdly It is lawfull for the Subjects of the same State to enter into confederacy amongst themselves and with their Princes to submit to the same Civill Government and Lawes and to assist one another in mutuall defence against a common enemy 2 Sam. 5.3 Eccles 8.3 But on the other side this consideration I have had of Separation from the world which the Examiner may consider whether it be due or no. First That from the world as taken for the creatures of the world we are to separate in affection to wit from the inordinate love thereof Jam. 4.4 Secondly From the world as taken for the carnall malignant estate of it we are to separate both in our affection and in our conversation Gal. 1.4 Phil. 3.20 Thirdly From the world as taken for the Civill Government of it we are to separate our Church-bodies and the government thereof in frame and constitution Rom. 12.1 2. Fourthly From the world as taken for the Cities and Countreys thereof which are fit to pollute us with their prevalent pollutions we are to separate in our habitations which is part of the meaning of Isai 52.11 Rev. 18.4 Fiftly From the world as taken for the corruptions and lusts thereof their evill examples corrupt worship Idolatries superstitions vaine fashions and the worldly persons addicted to these things we are to separate both in affection and in Communion whether we speake of religious Communion or of Civill Confederate Communion in matters of intimate friendship society and familiaritie As we may not partake in Idolatrous feasts or worship nor enter into marriage-Covenant with Idolaters 2 Cor. 6.14 to 17. Nor may we confederate with them in leagues of amitie to have friends and enemies in common 1 Kings 20.4 nor to have partnership in trade and commerce 2 Chron. 20.35 36 37. Sixtly There is yet another separation whereby the Church and people of God doe separate from the scandalous offenders of their own body 2 Thes 3.6 1 Cor. 5.11 This though it be in a speciall manner aymed at here by the Examiner yet is it by him most improperly and confusedly called separation from the world The Apostle doth most expresly contradistinguish these the one from the other I wrote unto you saith he in an Epistle not to company with fornicators yet not altogether with the fornicators of this world or with the covetous or extortioners or with Idolaters for then must yee needs goe out of the world But if any man that is called a brother be a fornicator or covetous or an Idolater with such an one no not to eate 1 Cor. 5.9 10 11. As who should say a fornicator or Idolatrous brother of the Church is one thing a fornicator and Idolater of the world is another from a fornicator or Idolatrous brother you are to be separate from a fornicator or Idolater of the world in some kinde you need not to separate In as much therefore as the Churches of England doe not separate sundry notorious scandalous persons from their Church-Communion though it be a leavening corruption yet their sinne is not want of Separation from the world but want of purification of the Church In the meane time they are separated from the world of Pagans and Infidels as the Church of Israel notwithstanding their toleration of all sorts of offenders Idolaters murderers adulterers they were yet separated from Pagans by profession of a different Religion and the ordinances thereof The second particular which the Examiner saith Mr. Cotton hath not duely considered is That all the grounds and principles leading to oppose Bishops Ceremonies Common Prayer prostitution of the Ordinances of brist to the ungodly and the true practise of Christs own Ordinances doe necessarily conclude a
Scriptures and expressions of Truth alledged by them doe speake loudly and fully for them that where they are under the Hatches they should not be smothered but suffered to breath and walk upon the Decks in the aire of civill Liberty Defender Reply 1. When the Author of the Letter calleth that Popish Booke out of which he quoteth that Testimony a wicked Book why may not that Testimony be a wicked Testimony as by his owne Judgement the Booke a wicked Booke Reply 2 It is true which they say the meanes which Almighty God appointed for the conversion of Kingdomes was Humility Patience and Charity neither doe wee allow any meanes of rigour for Conversion of soules but onely the power of Spirituall Armour It is true also which they alledge out of Matth. 10.16 That Christ sent his Apostles as sheep into the midst of Wolves He did not send Wolves amongst sheep to kill imprison spoyle c. But this onely sheweth what the condition and Commission and worke of Ministers is when they are sent among Pagans and Persecutors But this is no prohibition to Ministers when they live in a Church of Christ to drive away Wolves from the Sheepfolds of Christ as knowing they come to kill and to destroy And drive them away they may not onely by Church-censures if they be of the Church Tit. 3.10 11. but also if they be out of the Church by miraculous vengeance in case they have such a gift as Paul had and used it against Elymas Acts 13.9 10 11. or by their Prayers though the Discusser deny it chap. 27. as Paul did against Alexander 2 Tim. 4.14 or by stirring up the civill power against them as Elijah did Ahab and the people against the Prophets of Baal 1 Kings 18.40 Reply 3. That which they alledge out of Matth. 10.7 they meane 17. is as farre wide from the purpose as the former It is true the Apostles ought not to deliver the People whom they are sent to convert unto Councels or Prisons or to make their Religion Felony or Treason But what is this to such as being converted to the Profession of the Faith doe Apostate from the Faith and seeke to subvert the Faith which they have professed Or what is this to such as doe seeke also to subvert the civill State to kill Kings or dethrone them and to dispose of their Kingdomes may not such Religion shall I say or Rebellion be made Felony or Treason But see here the partiality both of the Letter and of the Discusser if a Christian King set not up the Popish Religion but make Lawes for the establishment of the Truth this shall be condemned in him as Hereticall pravity himselfe prescribed dethroned killed and his Kingdome alienated to a stranger And this shall passe with Toleration But if a Prince shall make Lawes for the security of himselfe and his Kingdome and condemne such seditious and rebellious Attempts for Felony and Treason this shall be taxed as unchristian Persecution and contrary to the way of Christ and his Apostles Reply 4. It is true likewise what they quote out of verse 32. When ye enter into an House Christ had them salute it saying Peace be to the House he doth not say send Pursevants to ransack and spoile it For Christ sent not his Apostles with civill power nor doth he allow Princes to send Pursevants to ransack Houses that so they might convert the Housholders or sojourners therein But if Seducers to Idolatry be found there and Rebels and Conspirators against the civill State be found there though that Commission to the Apostles speake not to such case yet it is enough the Magistrates Commission from God Rom. 13.4 Armeth him to take vengeance on evill doers Reply 5. To John 10. verse 10 11. The Answer is as easie as to the former The Pastor giveth his Life for the sheep he cometh not to kill or to destroy the sheep But what if he see the Wolfe coming or what if he see the Thiefe coming both of them to steale and kill and to destroy Shall the Pastor now sit still and not hazard his life in their defence contrary to verse 11 12 13 Or shall he betake himselfe onely to spirituall censures when it may be they are not capable of such stroakes Or shall it be an hainous and unchristian carriage in him to seeke ayde against such Thieves and Wolves from them who should see that the sheep of Christ may lead a quiet and peaceable Life in all Godlinesse and Honesty 1 Tim. 2.1 2. The Apostles themselves and the Churches planted by them they doe not so much as desire it of God from their Magistrates that they may live a quiet and peaceable life in a way of ungodlinesse no more then a way of dishonesty So Paul himselfe professeth Acts 25.8.11 But in a way of Godlinesse and Honesty they desire of God they may find by the protection of their Magistrates a quiet and peaceable life in that Text of Timothy Thus to satisfie the Discussers mind and to prevent any pretence of exception I have runnâ— over the Scriptures and expressions of Truth alledged in the Popish Booke which he saith speake loudly and fully for their Toleration but how truly let the servants of God judge Discusser But Protestants herein shew themselves partiall and practise that themselves which they taxe in Papists For though they cry out of Persecution when themselves are under Hatches yet when they come to sit at Helme they runne the same course both in Doctrine and Practise When Mr. Cotton and others have formerly been under Hatches what sad and true complaints have they poured out against Persecution But coming to the Helme how doe they themselves both by Preaching Writing Printing practise unnaturally and partially expresse towards other the cruell Nature of such Lyons and Leopards as some of them have opened out of Cant. 4.8 Defender What we have opened out of Cant. 4.8 against Persecution when as he saith wee were under the Hatches amounted to this That it was lawfull for the sheep of Christ to follow Christ and and to come along with him and flye away from persecution Did any of us then teach that it was unlawfull for Magistrates to pursue with just revenge Apostate Seducers unto Idolatry Heresie or blasphemy or turbulent subverters of civill or Church-Order And since we are come hither where he is pleased to honour us with sitting at Helme which is farre from us what have we taught or practised more then our selves allowed in times of our owne restraint But men that can allow themselves a Liberty of calumny it may well become them to plead for a Liberty of impunity for all Religions We keep not a weight and a weight as he calumniateth a measure and a measure what we measure out to others wee should never thinke it hard measure to have the same returned to our selves in the like case Onely this measure we desire of all hands to be kept that