TTiC^vny"^- ll\/vi»»

WILLIAMS, ROGER. The Bloody Tenent yet More Bloody : By Mr. Cotton's endeavour to wash it white in the Blood of the Lambe ; Of whose precious Blood, spilt in the Blood of his Servants ; and of the blood of Millions spilt in former and later Wars for Conscience sake, That Most Bloody Tenent of Persecution for cause of Conscience, upon a second Tryal, is found now more apparently and more notoriously guilty, etc. By R. Williams of Providence in New-England. Small 4fo, calf, red edges. London, 1652.

A

V

e - - >

-

r

^BLOODYHTENENT

YET

More Bloody:

B Y

\ Mr Cottons endevour to wafh it white in the BLOOD of the LAMBED

Of whofe precious Blood , fpilt in the Blood of his Servants 5 and

e^ Of the blood of Millions fpilt in former and later Wars for Gonfcicnce fake,

THAT

Moft Bloody Tenent of Perfecution for caufe o

Confdence, upon a fecond Tryal, is found now more

apparently and more notorioufly guilty.

In this Rejoynder to MrCtttof, are principally

I. The Nature of Perfecution^ 1

II. The Power of the Civi^ ^ in Spiritttals

III.Tfce Parliaments

<

Differing Confciences

$s$ <&

.

Alfo'as a Teftimony toMrC/4^ Narrative )is added

a Letter to Mr Endkot Governor of the Maffachufets inN. E.

By R. Wl L L I AM s of Providences

London, Printed for ^/7«-^ Calver^ and are to be fold at

theblack-fpread-Eagle ac the Weft-end of Pauls , 1652.

:

£ife><

TO THE

MOST HONORABLE

THE PARLIAMENT OF THE

Common- wealth of E N G L A ND.

Meft Noble Senators,

NE of thegreateftS/tfVfo, and as a&ive as later times have yeelded 3 Charles the fifth, tired out with Affairs of State., refigns up all^ and fits down to endhisdayes in quiet Ccmem-

-. •r' i •» , r Labours

flatten. I doubt not but many or your Honorable Heads have felt the thorny Crow* (of thefe late years troubles) to/harp, fo mighty ,that your tired Spirits would joyfully embrace., if not (with Charles the fifth; a totall Ctj/tow, yet like fome faithfull tired *f*dgt9 (after fo long and trou- blefomeaTf4rw)atleaft fome breathing fhort f^- catlon.

Although I dare net (as to Englands peace and fafety ) admit defires of your T'etaU Cefiation^ or long wcatiw : yet common Gratitude for Cuch incompa- rable

To the High Court of Parliament*

rable labours, expences3 hazards, 8cc. from whence, the God of heaven hath vouchfafed fuch rare and incomparable prefervations, deliverance.?., enjoy- ments58cc. I fay common gratitude cannot onely wifhy ou heartily St pray for earneftly your eternal Reft, and moft joyfull Harveft in the Heavers 5 but alfo,all the poffible breathing hours, and cool reti- red fades ot Contemplation and felf. enjoyment a- midft the fccrching Travels of fa tnany vexing and tedious AEtioris* You cannot (ever renowned Patri- ots) but like fotne grave Commanders of Fleets and Armies, who have brought their Ships and followers through tempeftuous farms and bloody fights^ to joyful Reft and Harbours \ You cannot but look back with Admirings3 with Praifings, with Refolvings tocaft you Crowns, and Heads, and Hearts, and Hands 3 ( for the remaining Minutes of the fliort Candle of your life) at his Feet., in whofe moft High and moft gracious Hands have all your Breaths and way fs been.

In the review of the multitude of your Att- i»gs and Sufftrings , your Batteffs and riff tries 9 Dan- gers and Deliverances 3 you cannot 3 ( no man can) but obferve and fee an (naked) Arm from TWO stifMu Heaven fighting for you , but moft efpecially ^ariilment to ^nce ^e times and houres you gratified the moft t^e^ingof High Eternall King ef Kings (now more then ever %?"&*• England* King) with thefe two famous Subfi-

les ( if I may in humble Reverence fo call them.)

Thefrft $*«&- The firft ? of Mercy and Moderation to the (Mr- ,

To the High Court of Parliament,

oor opprefled Confciences of the fnglijh Nati- ,,y amidft the throng of which he gracioufly will, yea he hath acknowledged, that [em of his own' dear Children (the Sonnes and Diughters of the God of Heaven) havebeen relieved and fuc* couredbyyou.

The fecond your high and impartiall drawing The frond $ut>. of the Sword of $ujlice upon the great and high- fify- eft offenders: Since which two wonderfull Sub. fidies, the moft wilfully blind rt'uft be forced to fee the glorious Going* of the God of Heaven with your Counsels and Armies 9 and the difcharge of his holy promife in honouring you, who have fo highly^ (info rare and unparalleld Trwfls and HA* &W-0 honored him.

Concerning the firft of thefe Sub(idies9 I v/as humbly bold fome few yeares finee, to prefent you with a Conference between Peace and Truth D touching a moft bloudy Murtherous MA- lefatfor 5 the bloody Tenent of Ptrfecuti&n for caufc of Confckrct : ( a notorious and common Pyrate 9 that takes and robin 9 that fires and fakes the ( Spirituall Skiffs and Feflels) the Confd- ences of all men, of all forts, of all Religions and Per* Jwfions whatfoever.

It hath pleafed Mafter Cotton^ ( a Man in- comparably too worthy for iuch a fervice) to attempt the wafliing of this bloody Tenent , (as hee fpeakes) in the blood of the Lamb CHRIST JESUS (though one part of the

the High Court of Parliament.

of the God of Heaven between three of their moft eminent Towns or Cities, Firft Stafore was the " wondrous WealthyC/Vy,their goldtn Citie ,til a proud Sttfote,ttndojie wealthy, Merchants widow ^ caufed a whole fhips loa- t^l7;^r ding °f whea* (which her (hip brought home and

UlttbanHulnefsm n j r • r J \ ^ i i. t_ T T i

ine delpiledj to be thrown over into the Harbour, which(with other Accidents of water and weather, Cods moft righteous providences ) fo choak'd up the Have*, that Veflels of Burthen durft never frequent that Citie ( by this occafion ) moft won- drouflv impoverifh'd) fince.

undwhfa From s**f*r* God carries all the Shipping and blood? Tcnwt of wealth to Enctwjfifl, whole Jealous., over-zealous Perfecutlon: and furious Clergie provoke the Civil Magi/lratci to perfecute differing 3 non conforming csnfciences : A- mongft the reft 'tis rare (if ever ) that the moft glo- rious Son of <7^himfelf efcapcf.

fiaT« Amfte^ From Sf!C^jftn therefore fa Den of perfecuting d*m,rJfcd** Lyw> and mountain of Leopards*) the perfected fled its prefcntbi&bt to Amferdam^ a poor fifliing Town D yet hartorous tut glory, by an<j favourable to thejljing9 though diflenting con- **" jBMtt : This confluence of the perfecuted , by <70<// moft gracious coming with them , drew ftotts, drewTr*^ drew Shipping, and that fo mightily in fo fhort a time, that Shipping, Tradittg^wctlth, Great- ntfie.) tionour (almoft to aftonifhment in the Eyes of zMEurfpt^ and theworld) haveappeared to fall as out of Heaven in a Crown or Garland upon the head of that poor Fiflier Town. O ye the prime of Englifh men andEnglifh worthies, whofe fences have fo oft perceived the everlafting Arms of the In vincible and Eternal King, when

your

to the High Court of Parliament.

your Ships MM hath been full with water3yea with f /M/,when ftorms without,fires and mutinies with- in, when (he hath beaten upon fome Rocky Hearts andpaffagesy as if (he would have ttavedand fplit g9iit,t into a thoufand pieces 5 yet thisfo neerftav'd^ fo neer fired, (o neer fplit, foundred, finking Nation, hath the GWof Heaven (by your moft valiant and carefull hands) brought fafeto Petceher Harbour \ Why now fhould any duty poffible be impoffible > yea, why not impoffibilities poffible > Why fhould your Evglijh Seas contend with a neighbour Dutch- man for the motion of a piece of Silk9&f. and not ten thoufand fold much more your Englifh Spirits with theirs for the Crown of that State- piety and Wifdome which may make your faces more tofhbx9 not only with a common luftre after a Dutch Prefi- fident^but (if it be the holy will of God3and I hum- bly hope it may bej with a glory Tar tranfcending all your faireft neighbours Copies.

The States of Hottand having fmarted deeply and paid fo dearly for the purchafe of their freedomes3 reach to the neighbour Nations and the world, a toft of fuch their dainties. And yet (with due reve- reace to fo wife a State, and with due thankfulneflc for mercy and relief to many poor oppreffed Con- TheSutet of fciences) I fay their Piety nor Policie could ever Sfj^J^ yet reach fo far , nor could they in all their School ttnif&trtj of Warre (as 5their Countries have been call'd) of c*»fcie*c<. learn thacone poor Leffcn of fetting abfolutely the confciences of all men free.

'Tis true, they vouchfatedtothePapifband Ar- minians the//for/jr (as I may fo fpeak) of the prifon,

B and

T0 t be High Conrt of Parliament*

The tA8 for

CivillE*g*ge- mtnt of great nect/ity.

The fecond Petition

true (in the matters of Religion and Confciences of men^efpecially :) the violent motion rnuft break.

But Light from the Father of Lights hath fhined on your eyes : Mercy from the Father of Mercies hath foftned your breafts, to be tender of the ten- dereft pare of Man, his Conference : for indeed there is no true Reafon of Policy or Piety (as this Dif- eourfe difcovereth) why that man that will fub- fcribe (and give affurance for honeft meaning) to that mod prudent Aft of Givill Engagement, (what ever his Confcience be) (hould be depriv'd and rob'd of the liberty of it5in SpiritmS, and Religi- ous matters.

I have (I fear) been long in my firft Petition, my fecond (hall be brief, is this.

I moft humbly and earneftly befeech your #*- noun in all the ftraits and difficulties which yet ycu are to pafle ( concerning this great point of mens Consciences, or other high affairs) fteere carefuly off from one funk Rock^ on which fomany gallant Vek fels have mifcarried. This Rock lies deeper then o- thers5and feldom hath appeared but at fome Dead- low water^when the moft high -fudge of the whole world reckons with Men or States> in low conditi- tions and debafements.

I humbly beg from God the gracious continuance of his mighty Angels guard about your fitting 9 to preferve your Honours from the flames of Wart a- broad3and from fuch flames at home : from Hifings^ ify wtfdmt from Tumults > from Af*/^/« ,from Piftolsfiou\ Stabf9 from PowderoplotS) from Pojfon,&c. but above all, from your own^/^w/ and Micks in ftraits and difficulties. The

To the Higb Ceun of Parliament.

The holy Hiftory tells 3 that on this Rock (in a State ftrait) ftrook the great Statift^r^4«i5 to the inline of himfelf and his pofterity.

On this Rock fplit that famous and zealous Re- former $efat.

This pluckt the Crown from Sauls high head, when his own wifdome in ftraits made him prefum- tuous about the worfhip of God.

This pluckt off the Crown, and pluck out the eyes of Zedekiib, when in a ftrait he trufted not in God5as Solomon fpeak*,but leaned to his own under- ftanding for his fafety.

To which purpofe my third Petition is.,that in the ThnMrd midft of Co many great Negotiation otf#(lice,of Mtr* tm% cj to the Bodies and Eftates,or Spirits & Coafcien- ces of fo many tho jfinds and ten thoufandDyou for- get not to deat;'«/?/y3& to (hew mercy to your felves: Oh ha vv lamentable and dreadful wil it prove, if af- ter all your high Employments (as the State- Agents 8c? Fiiftors for the CmmMmtl \ ) if in the midft of all your cares and fears,and toffings about iheSouls and Cofffciewesaudfalvattwsofothers , your own tnoft dear and pretious feives make an eternal Jhlpwack ? Your Honors know3chat although men have chofen i and cull'd you out as wife and notle^yet God hath not * chofen (if Paul fay true) many wife and noble to eter- nall life and bleffednefte*

Who can love and honor you,and flot 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 Heaven y eftate of others, as to forget to make fure your own vocation and elettion^ & to work out your ownfalvatiw with fear and trembling*

Oh

To the High Conn of Parliament'

Oh let not this bold erf offend,and though offend, yet let it throughly wdt your noble ffirits to know

r- y°ur Dangers & hindrances(more then other mens) from a world ofdlftrattlons from withou t,fr om fride &felf-confdence from within, from the flatteries of fuch who(hoping for rewards & morfels from you) proclaim abroad (that you may hear it ) Oblefled Christian MagiflratesjChriftltn Kings & £uecM,Chrifti- an States£hrittian Parliament ^Chriftian Armies £v lul- ling your pretious fouls into an eternalljleep.

I need not remiember your Honours of that moft wonderful fumrna totalis of all the cartings up Q£ Solo- mons choice particulars ( his wifdomjvorh, richtsjeacc

_ and fl/£4/»r£O Vanity and vexation offririt. I need not

v l *J y' r i i r n '/•/-. r «?.

remember you or that wonderrull O»/^/^ or Pht- m'lty #*&. lip the 2nd of Spain (neer his laft ) to his fucceflbr and «f fon Philip the 3rd, to this effeft : I have had and ex- « pended (about the time of thefe 30 years) 5p4.mil- <« lions of Treafure^nd yet gained nothing for my felf c< but heart forrow,and vexation of Spirit. Your own obfervant eyes and ear s (in the late moft wonderfull changes and toffings of all affairs and things) cannot but read a thoufand Lt&ures to your moft ferious midnight and morning Thoughts of the moft certain uncertainties of Friends, Treafure?3 Revenues, Ar- mies, Forts, Magazines, Caftles, Ships and Navies, Crowns and Lives.

Why then fliould your renowned w\\dom & pru- dence excel the folly of others as much as light excel. ltth^W/t^/j,infearchingof the root and caufes of Tru* Htwtnty matters Jn fore- feeing Events and Confequences, in railing Monies and Armies, ia choofing Agents, in framing Law$5in mauaging great affairs at home & abroad,ln difcoveyipg^/w^in preventing danger s^ &

fin all

To the High Court of Parliament.

final! overthrows by fure retreats^&c. If yet,alas. that wifdome make not out a faving difcovery of the moft holy and only wife5the Alpha & Omega, the firft of can- fes and lap of Ends (in whofe hand is all your breath and wajs'.ym raiting fpiritualfupplies againft your fpiritually devouring adversaries^ in difcovering their methods^ de- pgnetjieceitsj\\ preventing that(thatj) fatall overthrow, and eternall defeat (rtmedilefs^hopelef^ where the worm never dies3and the fire never goes out ?

O why fhauld your renowned vdors fo glory in the

conqueft of attes^a/lies, Skips & Armies^ if your felves

are led captive in the fpiritual ch^uns ot luffs fcpafijor/s,

amorelamentable3 and more to be deplored objeft,

then the pooreftyfoiw in the Spawfi aud Turkifh Gaflies.

What (hall avail your admired diligence and affivity

in managing Sc quick difpatehing fo many and fo high

affair s,by day and nighr,catching hold of all occa(ions3

"redeeming all oportunities,improving all advantages,

if you lofe the fair Gales^nd orefl'p and deep away the

pretious and ineftimable feafons and calls., and knocks

and offers of your own eternal ^Mercies ?

What boots your exemplary and impartial! juftice on fo many and fo high Deihque»ts9\l your own bofomes Jr«-'7«- are found traiterous to the State of Heaw*, rebellious to the King^ to the God offpirits^nd if in that moft high Court \>f!f uft ice from Gods moft dreadful tribunal you hear that thunder(which oh that you may never hear;

Tis true your mercies have been eminent to the poor, totheoprefledjtothecaptive^tothe maimed, to the wounded,to the fatherlefs^idows.j&c. But will you now be cruel to your felves, incompaffionate to your own bowels 5 infenfible of your own wounds a

> O fearch and fee, and be perfwaded 01 1 your

To'th* High Court of fatliawtnt*

your infinite want of Crummes falling from yourTatle of Mmy \ of the infinite price and 'value of the wiwt 8c tjl of the mercifull ( though defpifed Samaritan) to eafe and fupple^o cleanfe and heale your broken Hearts and wounded Spirits.

The flames of your %jal for the Ged of Ifrael (as that famous letw faid)have been fo bright^and mounted fo high againft two mighty Fa&ions of the Kings and Queens (the Pnlats 8c the f 0pft)that thofc flames, htfve not only dazled and amazed all Britify eys (the Englifh i- ^ t^le -c<W^)but or'e the $<?4j,and or'e the^///3and or'e ens. the Pireneax m(wntdns:p&& Remes own 7 hils have flown & fild all Proteftant and Popifli Cars, and hearts,, and tongues, with either admiration 8c exulting, or furious rage and indignation ! Yet what avails thefe glorious flames,w& furious whirling of your zealous Charicts^if yet they are but fibtis} ItSrtban the Cod of this world poffefle the Throne of Pride and ojtent alien in your bc- foms (Come fee my zeal which I have for the Cod of Ifrael) yea though you (hould go on where febu left, and fhoot home where he fell fhort, yet what avails it that the God of 7/r^/bc in lekus mouth , when God- ftlfe.fSod-bonwr&c. fill his breaft & heart ? What gains he by the (laughter of Princes^Priefts and Gods5when jfraelit felf is but an Apoftateftatefrom the true wor- ™V of the Gcd of 7/r^and l&* himfelf (according to the purity of God* nwWand trdinances at Ier»(a!ew) re- formed not fo much as his ownprivat bean & wnfciencti Alas3what folid joy fmoft zealous WtfH&u)fhalla Crown ofleavesfz temporal rewardj/f/wY wages) bring to your Noble Heads & Bretjts, if you heare not at laft thatfavingC^to all humble and felfe-denying Fot- Iwirsot ffefw,Cmeyeblt([<dof my Falber, inherit the

of the world, Your

To the High Cmn of Parliament.

Your admired publick patience fo wonderfully aflaultcd, fo wonderfully loaden with fueh migbtie Triah from Mans, from Gods hand, with fuch migh-

tyl^/r^5m*§kty Defeats, mighty Labours &H*?(atds,

mighty Reproaches, &c. I fay your unwearied Pati- "flfti**' ence hath ftood (like fome mighty Reck,or t^dnvitt) invincible : Yet who can ftile this Pattoce, or Scate- policie! ify our private Howfes and Breafts fwell and Iwarm with rebellious Paffions, Impatiences, Re- venger / If in the furnaces of your own private af- fli£tions, aud in the powrings out and changes of the moft High upon you, your Droffeznd Lees of un- mortifiedjUnfandified Spirits remain uncleanfed! if you moft humbly kiflfe not the Rods of the moft High chaftifing you by fickwffes, by hffes, and other triaSs, humbly thankfull, and longing to declare the the Spirits of true Children, truly defiring more and more to partake of his Divine Nature and Ho- lineffe >

Yea,what avails the Crown of your enduring Con- ftancy., that have rid out fo longa^rw, held out fo long zjiege , not fainted in fuch tedious Travels, Labours, Opp&fitions, Treacheries, Difconragements, but glorioufly caft Anchor in the Port of Patience 5 if yet your perfonall Right eoufnefs pafle away as the morning dew melted with the warme beams of vi- ftorious and profperous Succefs ? If your own pro- fcffions ofChrift fe/w prove but a fading colour, and not died in the right Grain of the pretious bleid

Your Honours well remember , that the maia point of Lathers Reformation (and before him of the

G

flf Higlp Court

Hujsites in Germany and Bohemia^ and before them of the Wficklevifti in England ^ and before them of the WAldwJes in PiAwe, confifted chiefly about Repen- tance &n4 Faith in the blood of e/WS: That the main Contentions of Calvto., and ftncehioi of the moft Reformers, have turn'd upon the hinge of the Form of the Church 9 and the Adminiftrations thereof the lamentable though pretious FtuJl' of thofe fires of ft rife among the wifeftj holieft5 and learnedftof theFollowers of Cfaifffcfiain thefe So **n, oppofte times- You kn°w tbe Lord gP<?/iftr prophefied. That fo many /4//i Chrifls fliould arife? and the Scriptures tt tqoie thep once give the titk ofChti/l to the Gtwrch) t, ' Vifhcnce it is evident 5 That every feverail Modcll^ Platform., an&pwfepien of a Church ', is the profeffion of a various and different Chrifl. Your Honoups alfo know he fpake tnoft crue (being Ttttth it Sclfe) that faid3 That which ismoft highly cftecmeetfr mongft men, is abomination in the fight of Gedly Luke. 16. Hence, fuch may the glorious profeffion of Chrifls or Churches be , as, may raviih the eyes and hearts qfrnen^ 2nd from, which the jealous eys of the true kor4 eft fa tu-je.n. away as from the falfe and counterfeit with indignation. Befide the Com* terfeit in holy Scripture, how famous was the Ptgt- of trjat counterfeit King of EvgUndi which fo

vexatio1 one°f h wifeft °^

er Cburcktf.

fejife*!) lfiyVhoW wonderfully mgnftjous impofture take, that not

onely

T0 the High Conrt of Parliament.

onely Foraigncrs where that Counterfeit moft kept (the Arch- Duke, the King of France, the King of Setts, the King of RmMes^he Irijh Nation,&c.) were deceived with that feigned .King , but alfo fo many gallant men of our own JV4#'0#, even to the wifett and higheft (as that famous Stanley Lord Chamberlain., the Prtfewtr and Rai/er of King Henry himfelfe) lamentably loft their Heads and Lives a- bout that pretended King > Now counterfeit Sfiri- tudl delufons of falfe and counterfeit Chrifls, as they are deeper andflronger, fo they find more eafie poffef- fion of the E*rs and Souls of men, fo wofully prepa- red bymtuTvMlfclf-JcccMtgs.

On fix principall Pillars or * Foundations ( faith the holy Spirit, flrf. 6. 6. ) is built the fabrick o of true Chriftianity: On ^epenunce^on Faith, on Bapttfines, on laying en of Hands, on the Refnrre^ion^ and the Eternall tfudgement.

Concerning the two middle ones of thefe there are and have been mighty and lamentable differences among the Scholars of fefi»9 who yc: agree in the other foure3 of Repentance and Faith, the Refnrrttfion and Eternall judgement.

Whatfoever your Honours apprehenfions<are the foure laft, I befeech you (as you love your lives j to Eternity) make fure of the two firftsand ply (with Sailf and Ows) day and nights, and give not reft to your fouls till you have anchored in fomebleffed tffurance, that although you find not fatisfaftion in the many frames of Churches pretending, yet that you have faved (as once you know a wife and ho- norablefperfonage faid)the ifrd in your Bofvne: and

C 2 that

To the High Conn of Parliament*

that thofe your very eyes which have feen fo much of Chrift Jefus5 and fo many wonderfull changes, and have been rotten awhile in their holes ( in 2>f4f£) (hall joyfully poflefle , and fill their holes again, and be glorioufly bleffed with the fighfc of a Redeemer, when thefe Heavens and this Earth fhal pafle away. For which humbly and unceflantly prayes

Tetir Henours wofl urifyonkj, jet uttfantdly devtted,

Roger Williams.

Your Honours (wanting time to read much) may pleafe to view in a few minutes the Pirtraitfurc and <*Map of the whole Blood] Tenent in the latter end of the laft Chapt. Chap. 7$ .

To the federal Refpe&ive General Courts,

efpeciaUytbatoftheMzff&chutets in

N. ENGLAND.

Honored And. btlwcd Friends andCountreyme* ,

iHile You (it drie on year fafe American Sboars ( by gods moft gracious Providence) and have beheld the dolefull t offings of fo many of Europs Nations t , yei of our dearcft Mother, aged England, in a Sea of 'fears and TSlottd, I am humbly bold to prcfent your Eyes and Hearts with this (not unfeafonable; difcourfc of Blond, of the Blotidj Tenents of Perfection, Oppreflion, znd Violence , intheCaafe and matters of Conference and

It is a Second Conference of 'Peace and Truth , an Exa- mination of the worthfly honoured and beloved Mr. Cottons trkek Reply to a former Conferences^ 'treatife of this Subject. °fLyo\ And although it concern^all Nations , which have persecuted 'rcuwr and {bed the Blottd of fefus , the Bloudie Roman Empire, with all the Savage Lyons thereof, Emperottrs and Popes* the bloudic Monarchies of Sfain and France , and the reft of Europs Kingdoms and States ( which under their fcveral Vizards and <Pretencss of Service to god , have in fo many thoufands of his Servants , furthered fo many thoufand times over, his dear Son) yea although it concern that Blottr die Tvrkifi Monarch}) and all the Nations ©f the World who pra&ifc vsWoicrtt) the Cenftiencc of any Chriftian, or Anti-

chriftiatts,

To the General Courts of New England.

Pagans^ yet it concerns your feives (with all duercfpeftotherwife bcitfpoken) in fome more cmi- unt more efre- ncnt degrees : Partly, as fo snany of yours of chief note (be-

ciallv toncernt rj \i -, \ J* . . • ' • -»T r t i /•

N* fi. dc *"• Cotton) are engaged in it; partly as N. England (in

rcfped of Spiritual and Civil State ) profeflcth to draw nearer to Chrijt 3efus then other States and Churches, and partly as 2^ England is believed to hold and praftife fiach a THoudie Z>o^/»f,notwithftanding Mr- Cottons Vails and /Vr- tences of not perfecting men for ctnfcience , but pumfhing them only for finning againft conscience I and of but fo and fo9 not perfectttingy but fttnifiing Heretick* , Blafj>hemersy I delators, Scducerst&c.

It is Mr.O/^0^/ great wlflake and for get f nine fey to charge rac w^tna pubfok. examination of his privat Letter to roe; whereas in Truth , there never pafled fuch Letters between hirafelf and me about this Sub jccl; as he ailcdgeth .- Buttbc Triftners Arguments againft Perfeeution, with Mr. Cottons An/Tver thereunto (which I examined ) I fay thefe were ««- expetted/j, and fcltmn/j fcnt to me, as no privat thing, with carneft defirc of my conf deration or Animadverjions on them.

Thcfc 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 fay they fcem'd to me to be of too too Public^ a nature : And in which my foul not only heard the doleful 1 crj of the fouls under the Altar to the Lord for Vengt ance , but their *wwi&follicitationsy yea and the command of the Lord ^eftts for Vindication of their blonds and lives Ipilt and deftroyed, by this Blsudie Tenent% though under never fo Fair and Glorious Shewes and O- lonrs.

T*16 ro°ft holy and allfeeing knowes how bitterly I refcnt thc k&4ffirenee wich Mr. Cotton, yea witfe the leaft of the perfont> but a- followers of Jefu5% of what conference er worfiip foever : How gAinftthtirbloo* mournfully I remember this flroak^** I believe) on Mr/ Cot- (tyVotttinund f^/eyc, and the eyes of fornany of gris precious children zn&fervants, in thefe and other parts; that thofc cyesfo

fiercing

To the General Courts of New England.

pcircing and heavenly (in other holy asd preciou* Truths of God) thould yet be fa over-clouded and bhudfiotten in this: I grieve I oiuit eontefl , and maintain this conteftation with (in other refpe&s ) to dearly belwed and fo werr^jr <*sfdver» faries.

And yet why mention I or refpeft I man that is but Grafr, and the children of men that mutt <&> , whofe Ttrains, Eyes and Tongues (even the ^0/7^ and the hightfi) muft jbtnlj j/tf^and m in their j^/f and £0/1;.

Without remerabring therefore who my Adverfarie is,nor a^ the Wormwood and the (/<*# fo frequently in Mr. Cottons Reply againft me ; I fully and only kve! with an upright and ftngleeje (chc Lord Jefus gracioufly affiftingj againft that fowl and monlirous bioudie Tenent an<i Do&ri», which hath fo flily ( like the old Serpent the Author of h) crept under tbeftudeand Hieker of Mr. Cottons Patronage and Pro- tedion.

My end istodifcoverand proclaim the erykig arrd horri- ble guik of the bloadie Doftrin, as one of the m^l't Seditious, 'J^xwdof this Deftrtiftivs , BUfpkcmom , and Blottdieft in any or irrall the rf4;^* Nttionstfthz World) notwithftanding the many fine T7**//,, Pretence* and Colours of not pcrf^cucing Cbrift Jefw , bur Her sticks, notGoas Truth or Servant s> bu-t BUfthtmtrs^ Se- ducers : not P cr/^«f/^ men for their £wfcience' , but for finning againft tbeir Confcienc&,&c*

My qnd is to perfwade gsds fadah (efpccially £ towaiTl theio bands from Blwd^ cocleanfe their hearts andwayes The cry tftft from fnch Vnchri-ftian-p.ra^ice^ toward all that is man , ca- pafrleof a Religion zn&&(Lov>Jlience, butmbft of all toward Chri&fefttSt whacries-out (ashed[d;to^«/) iirthe fuffe- rings of the leaftof his -Servants : Old England , Old Eng land* Nety England, New England, King, King, Parlitt- ments parliaments, General Courts, General Courts, Prefij- terians, Prefbyterians, Independents^ Independents, &c- Why pcrfecutc yxm me ? It is hard for you to kick againft the Pricks.

S*rv**t$ m&witnefts of Jeflit

(what

To the General Courts of New England.

(what Truth foever of his they teftific) for that great and ge- neral and moft dreadfatt [Laughter of the wituejfes , which / cannot but humbly fear, and almoft believe, is near approach* ing , and will be VJhered in , provtak^d and haftned by the freudfccftritj, Worldly pomp> fiejhly confidence , and blettdy violences of Cods own children, wofully exercifed each againft other, and fo rend red wofnliy ripe for fuch an Vniverfal and dreadfttttStorminATempeftl

A BAT AgM *^y en(* anc* k°Pe *s t0 put a Cbriftian barr,*ndjttft and r»* r«

Ptrftcutio*. cifttlSpoaks in the wheels of fuch zealous reforming fehttes,

who (under tbeF«.<W and Name of £**/j ^riefts) may

poffiblybe induced to account ic good fervice untoGW,

to kill and burn hfs precious Servants.

My end is, that the greateft Sens of Blond (the Papifts) may know, whenever ( as the Saints in Qvccn Maries days confcffcd ) when ever it lhall pleafe the jealous C/W for the Or A -Tejlimony fins of ^s ^/^^ to turn the iF^f // of his moft deep and ho- c?<f//y 'intbeP*- ^ Providences ^nd to give the Power to the Paw of the 2?f*/£, f'/f/. againft his Saints and Trttths , for their laft dreadfnll flaugh-

ter (as Daniel and po/(w do clearly feem to tell us) Ifaythofc Sons of Blottd , the blendie Papifts , may know , that their bloudy 'D&rin of}erfecution, was difclaimcd by fomc, whom they call Sectaries : That tqtiall and impartial! favour was plctdcd to theCatht/sc ks ,ai wel as to their own or other mcns Souls and Conferences : And that if that great Whore fhall ' yet proceed not only to drink the wine of their carnal Jotli- tiejn the Bowles of the holy Ordinances of Chrifts Temple and Stnttutrj-, but alfo to drink more drunk in the bloud of his Saints and witnejfesl This Teftimony may ft and as a £ha. rafter of Blond, fixed by the hand of Gods eternal Truth and *Peacfy upon the Gates of their bloudic G*«m, and upon the fore head of their bloudie Judges, ^vho (under what pretence foever ) hunt and perfccutc the Souls and Gonfcienccs of any Child of God or Ma*.

, MV tru|y honourc^ a«d beloved Countrimen, vouchfafe me And I befcech you that humane and Ghriftian Libertie to fay, that Ifcaryour ^n>/ arc lock'i up ia a double prifon frem any

ferious

T0 the General Cenrts 0/Ne w England •

ferious Audience to ought of mine prefcntcd to you. The

firftof yrfjW/V* againft fuck and fuch* perfon. Thefc-

cofld of Confidence ) againft fuck and fuck a matter ; and

thac while my Conference or another mans faith , Let me be

Heretic^ Blaffhemer, Idolater^ Seducer, with fbrift Jefus^

with his Apoft/fs, Saints and Witneftes ; Let me (for his fake)

bear Frowns, Cenfures^ and Perfections^ from men fo dear,

fo excellent, fo > holy \ Your Conferences plead for equallZ*-

bertie of oppofag in your way,all fuch erroneous or wandring

For anfwcr , It is but Humanity , it is but Chriftianitj to wtrnkmeekxeffe and moderation to all men : Jt is humane and Chriftian Wlfdom to Itftento a ferious Alarm againft a Common Enemy : Prove the Alarm falfe, it may be but trou- blcfome : Prove it true, it may be Deftruftiov to have defpif-

As the wounds of a Zoz>* r are better then the Kijfes of an Enemy : So faith the fame Spirit , anopen^f^^ is better then iecret Love .

But yet your Conferences (as all mens) swft be fatisfied3 I have therefore in ail thefe Agitations humbly prefcn- ted (araongft others,) two Fottndamental Hints or Confide- rations. tio?t\

Firft that the People (^ Original Q^ all free Tw^rand government) are noc invefted with PflTper from Ghrift Jefnsy to rule his Wife or Chttrcb> to keep it purest® punifh Opposes by force of Armes^t.

Secondly, that the Pattern of the National Church of 7) - me/, was a None- fuch) unimitable by any Civil ^tate, in all or any of the Nations of the World tx tide : In this latter hint J infiftcd more largely in my former Confederations upon Ckwck andO'wV Po^er in ^V. J5. unto which Mr. Cotton replyed not (and of any other Replyes of any (to whoa Mr, Cotton refers iU do I yet not know of.)

I Add, it is a glorious Character of every true Difcipte or Scholler of Ghrift Jefm^ to be never too old to learn.

itisthcC0wnMJMfof C/;r// ?</w to his Schollars , to try

D il/

To the General Conns tf New England

ail things : And Libertle of trying what a Pt?it*d* yea whac an (efteemed,) Enemie prefcnts, liach ever (in pOiut of Chri* fti*nity} proved one cfpcciall means of attaining to Ehe of Chrift.

For 1 dare confidently Appeal to the conferees of

Lib&tie ef try- m?^ k*^ing few ants , if tbztobfervation be not true , to

ingforbiddtn w'c > that ic hath been the common way of thfc father of eSrc. Lights^ co inclofe the £*£&* of his holy Truths, in dark and obfcurc , yea and ordinarily in forbidden Beoly , pe rfons and Meetings, by Sathan ftiled Gonvemieies. ^ -ZVr »? Englifi Voyages^ have taught moft of our O/^ Englijb fpiritf) how to put due prices upon the tno& common and or- England* &ml*y unAervulued mercies i how precious with fome hath

Leffon/. been a little Water ? how dainty with others a piece Q? bread:

How welcome to fome the pooreft bowfing ? Yea the very Land and Earth, after long and tedious pafTages f

There is one commoditie for the fake of which moft o{ Cods children in 2V. England have run their mighty hazards} a commoditie nurvellouQy fcarce in former times (chough in fome late years by Gods moft gracious and mighty hand more plentiful) in our native Countrey : It is a Liberties? fearch- ing after Gods moft holy mind zndpleafure.

Out of this moft precious and invaluable feVoe/, if you fuffer Sathan (chat grand t hiefznd cheater to bereave you, and that

Libert of *c ^a^ a cr*me > humbly and peaceably to queftion even Lnwes itid. Statutes , or what ever is even publiekly taught and delivered , you will moft certainly find your felves after all your long Run ( like that little Frenchman who kiiiMthe Pukf o{ Guife > and was taken next morning neare the

Jan lepctit. place from whence ke had fled upon a fwifc horfe all night) I fay you will moft certainly find your felves , but where you *trc, cnjltv'dtnd captivated in the GW».r of thofe Ptfijb T>ar^effes , £to wit, Ignorance is the mother of Devotiev, and we muft believe as the Church beli€ves,&c.]

Remember therefore ( O ye the Cream ind Flwer of Englijh Fiahtatioos in America ) what a black and dtrefull a cWf it was with which it pleafed the Spirit of GW in Haba-

To the General Courts of New England

cuck, to brand the AJJtrian Monarchic, td wit \_ a Bitter and

htftie Nation^ but in thefpirit o^meekneffe^ in t he meeknejfe

of wifdew, be pleafed to remember that pofliblc it is for Gods

viftle , only people in the Wld to have very foul and blou-

die hands, full of Bl6ttd(Ifa.i.} ! To build up Zu>» and fe-

rufalem (thac is, to erect tbe Vifible Church and Kingdom of $ods only peo-

God) with Blond ( Mie. 3. ) and with Iniqvitie : That the pie.

Heads and fudges of GW-r People , may judge for a reward

(and the deceitful! heart of man grafpcth at regards more

then of one fore ) that the Priefts and Prophets thereof may

teach and Prophejle (and it may be frequently and excellent-

ly, but yet for ) an/>*>*and for money ; And that yet their

conferences may lean upon fehovtb , and they mty fay with

confidence, is not the Xor^amongft us? None evil (hall come

unto us; &c. O remember that your Gifts are rare, your

Profcfllonsof Religion (infuchway) rare, your Perfecuti- MJC ^.

ons and hidings from the ftorms abroad,rare and wonderful!: N. England mu ft

So in proportion your Tranfgrcfilons, eftatc and publick- befi*gul*r,asin

fins cannot but be of a rare and extraordinary g*ilt : Nor

England's forrowes (when fins are ripe and f*tt) be other then the Dregs of germanie9^^ Ire land' t> of£ng- A*»/s,and of Scotland^ Tears and Calamities.

Araongft the crying fins of our own or other fmfuil Na- tions: thofc two are ever amongft the lowdeft, to wit, /** vented Devstions to iht God of Heaven. Secondly, Violence and OpfreJJlon on the Sons of men (efpecially (if his fons ; for 2 of the diffcntiflg, and againft both thefe, and that the impartial &ad |w dreadf ttll hand of the moft holy and f calons God(* cwfuming *** fire) tear and burn not up at laft the Roots of the^ Plantations , butgracioufly difcovcring the Plants which are not his , he may gracioufly frudifie and caufc to flourifh what his Right hand will own : I fay this is the humble and unfeigned dcfirc and cry (at the :T£r*»f of Grace) of your fo long defpifcd Out-caft :

ROGER WILLIAMS- E 2 7*

tbt&tflp.

of Perfect

To the Merciful and Compafsi-

nateREADER.

v-^E^Hile the unmerciful I Priefls and Levits turn away their cruel Eyes and Feet from their poor wounded neighbours (the oppreflcd for matters of Religion and Worjblp ) it will be no ingratefull ad to prefent thy tender heart and Ear (CompaJJionate Samaritane) with thedolefull cry of the Souls under the *Altar [[How long Lord, before thou avenge our bloud on them tfut dwell upon the Earth] and to pray thy siournfull view of the Akelde- mae'sznifieldsQl Blood, where thoufands and ten thoufand times ten thoufands of the pretious Saints (Servants and Witness of Jcfus) lie flaughtered in their bloudie Gore, in all Agts&n& in all Nations , where the Trumpet of the Sen. of God hath founded :

Here and there among thefe fhughtcred heaps of Saints lie (thin and rare ) the Slaughtered Carkaffes of fome poor drrians or cpapifts, or other poor deluding and deluded fouls : ThisfecmiBg colour of Impartial! fuftice ferves (wo- fuily) that murtherous enemy of all Mankind for a Stalest ^ Covert under which his bloudic game goes on, of pcrfecutmg (or hunting) the harmlefs Deer , the children of the living God.

For the fake then of the dear Saints and Followers offefa, for his holy fake and Truth , for the holy name and Truth of the moft holy Father Q{ Lights, the God of it, thy compa/fio- nateeye is here prefenced with a Second Conference and

vew

To the Reader.

view of Mr* Cettsns Replj 9 and artificial bloudic waQiing Of the 'Blwdie Tenant.

The Batte I about any 'truth of God in Ghriftjs fought and managed by that moft high and glorious Michael the Arch- Angel m& Son of god, attended with all his Holy Angels, the Me fingers and Witness of his Truth on the one fide : On the other fide by that great red Dragon, whofebloudie Fol- Mxhaeltthe Iwers, Devils and men of all forts and Nations, but efpecial- fonofoefon ly the Roman bloudie Emperor , and Roman ^opes (with Stthanthtrtd Lj*»-\\keF*ri*9 and Fox, like craft) have fuck'd the Blond and broke the Bones, and devoured the Fleflj of fo many hun- dred thoufand , thoufands of the King of Kings his fpi- ritual Binds and Rees in this their bloudie hunting : So that aptly (I had zimo&faid'Propheticalty) wrote one of their own Roman Poets of the lamentable condition of the harm- /ejfe Deer above other Creatures : Dente tuetur Aper ,defen- dttntferHita Taurum^Imbelles 'Dama quid tiiji Prt&dafumm? 'Tis a lamentable and cruel fight to fee the fens of one poor man and womin, (all the Globe of the world over (like Ba- bets builders ) fovaflly difagreeing about a

'Tislsmentableto fee thefe one Mans fons and Maffacred (in mutual (laughters) as for other pretended Caufes : So this efpeciaily of fonfcitncje and Religion;

3 fis yet more lamentable and never enough to be lamen- Lamentable ted, that while the Sons ef Me » do but their ki»d \ the Sons of Ged, the fons of the God of Peace, thcLWics, Doves m& Spovfes of Jtfiu (honld thus diicord and jarr about this Chrifi their hope ! that ( like the very Turks aRd P erf 4ns conten- av^ living ding about their Mthowethis Suceefors ) the Children of God fliould tear out each others Throats abaut the laft Will and Teftament of the Sen of God their elder brother : That Ephraim Should be againft ftfanaffeh , and Man^ffeh againft Ephraim, and both againft fudth i yet all fons of one, and prof effors of one Ced of Jfrae I: _

But oh the low and {hallow comprehenfions of the fons of J*' men, whoasa^^» M*g (faith ?^) confuraeth; Oh the

depths

To the R.eader.

orce

depths of the Councels and working* of the moft High , moft H0/7, and only wifet outfhooting all the Generations of men, who heat and know no more then Jonathans Lad , Is not the Arrow beyond theef &c.

His holy Wifdom hath an heavenly Re*fo» ( to touch a lit- dc u$Qn this forrowfuB firing) of thatbloudic Device and Sale °^ innocent ?ofeph by his own Brethren , the Tons of one Ifraclw&God.

He knowes why fo holy a Leader of fach a miraculous People (as I may truly call them) why Aaron (I fay) wasfp left to the horrible, ungratefull, and outragious importuni- tiesof this(then the only,) People of God,™ to frame a Beaftly •worjhipy and to turn the moft glorious and dreadful! Godhead into the fimilkude of a£fvz/ thateateth graffe.

He knowes why the Ifraelof god ) Rebels, as Mofes paffi- ifrttls murmH- onately called them) iliould fo often grieve the holy Spirit of ring. god with their murmuring; , and be fo near todafhouc the

brains of their moft faithfull Leaders;

He knowes why two Parts er Angles of that Heavenly Triangle (Mefes, Aaron> and Miriam fo neer in Earthly Auon &nd Mi- and Heavenly Relations) J fay why that rare Pair, Aar*n and Miriam (hould yet envie and mutiny againft their fodeara Brother, and fo meek and heavenly a Rule ry Mofes.

His heavenly wifdom hath a reafon of that wonderfull Shrinking of an Armj of 3 2 thoufand Ifraelits , into one poor 3 oo left behind, and found only fit for Gtds battelsi- gainft the Midianits.

o • ., . f - -, - .

A reafon why thole two famous (/hampiens , Samjon and

t)*i/*Wftiould find fo.great difcouragement to their fighting °f (jeds Battels, thearenof ^W^ bafely binding Samfo*, and the chief of Davids own Brethren flying in his face with open Railings.

^ reafon ef that all moft utter confumption t>f <me whole Te ofjfraels : 2* bV th« furious flam«s of the Zeal and /»*

300.

wddifconra- g ed bj their

lordbimftlf.

Thefe things happened not by r^»ff , but as the Afoftle f fa curious an4 wonderfull hurts) fo tfcat

his

To the Reader*

his holy wifdom knowes: xvhy Ifrael muft be fo weary of Sa- •mueHnk himfelf, and (like the Nations of thtPPorld) muft: have a King to be their Chtmpion and fight their Battels:

Why Saul this defired King, the JC/^ of Gods own «&««• w&Ifraels, why yet he muft hunt an innocent David, as a flea in the bofom, or a Partridg on the moumains, until he hath (lain himfelf to fet the Gw»* on David* head.

A reafon of that long continued Fattion of fo many Tribts againft this Davids Crown, and that //?•**/ f fo importunate, fo impatient for a King) fliould now powr* out each others blood about a Succe/pr, Whether a Davidfit (th€ fen of Per- tfratl again/I fecution, Saul) Ifbbofbnh. J«/rf ^ /«-

A reafon ( when David wears both Crowns in one , and hath all that a moft gracious g»d could efpie out fit for Da^ vid to receive^ that yec he wants a wife that had fo many, and rather then a Davids finfull Defircs and Whordomes fhall ptf?^ fobbing want a Covering the blood of Uriah (that is jJr* or z,ea/of Vrith whh kit God) (hall die and make up one to cover them. Pen.

O the Depths of the founct/s of the holy one of Ifrael why f thfcrc being but 1 2 Tribes \h ail) \o Tribes of his own people fliould tear away from 2, and after many Captivities of the one and the other , both the one and the Other now are fcatrered from each other upon the face of tire Earth, aad as yet ho certain Tidings what's befaln to tfcfc 10 Tribes of

He knewcs why to leave an upright perfect Afat9* heart -to fachfo/tj and Wrath, as to lay a Faithfuil Prophet (admonilli- ing him from God) by the heels.

Yea, why the Followers of the meek Lamb of Gody iteuld burn in fuch Unchriftimn Flames, as to call for fire from Hea" veHtoconfamtthccontewners and defpifers of their Lord zn&Mafter, who quenchsth the fire of their rafh *w/with this fnUd Checkj You know not of what Spirit you are of. jfom t"aien>&c

Why fuch *»?''* (Bitternejfe as the Word isj Aiould rife between two Turtle Doves, Tanl and Barnttbat, and that a- Bitternefs fa bout their moft laborious apsd moft dangerous Minifteriesi wtnSwl and

Why one cries f **/,%nothcr ^//f, another C^pto, ano- ******

thcr

Tothe

n fr

ther Chrift, even in the firft eftablifaed Churches.

This holy Plot, this heavenly dejigne of the moft holy and only wife God, thus to permit the contentions and divifiont of his own Servants, as it difplaies Himfelf only Perfect and ~ Excellent, and all (the beft of) men in all Ages^ kvtfarthing- , -o'mthe 'titter candles, yea fmoaking Firebrands : As it brightly proves she cpntenrimrof admirable confcnt and Angelical Harmony of the holy Scri- pture , relating Hifttries , and inthofe Hiflories infolding Prophejies, fulfill'd before mcns daily view thoufands of years after : As it makes us fee our fpiritual Tovertie and Begga- ry* and infinit need of Mercj aiad Grace , and Peace from Heaven, and drives us to continual Prayers and cries , for rnercifull iupplies from thence 1 As it difrelifheth this pre- fent fwecteft life, yea the very life of Spiritual Love, in the Communion of the Saints of God themfelves , if compared with the moft pure tnd fpiritual and abfolute fojcs and Life approaching.

So doth this heavenly Connect of the moft High, aboun- dantly ftop the mouths of all malicious, who (although they delight to fcratch their Athenian Itch ©f hearing Novelties, nety things, Reives, yet) ftumble they at this (tumbling- block of Hovelties, neVv Churches, nety \Ainifters, new Difciplinf, neVv Baptifm , neV? Light : The ancient of days (fay they) the God of Peace and Love cinnot be in fuch Divijions: The old Bifliops were better, the old Popes themfelves more tol- lerable.

But this is but the barking of malice againft Gods holynefs which his true fervants deiire to partake of I Again^ Gods Truth, which his fervants muft contend for , ( yea though it be one againft another ) againft Gods Councels who hath fo laid his holy projeft,s.h*t what he now fees out in a clear Light and fairer Print, is the very fame (had we inlightned eyes to fee it (with che old edition of former times , more dark and rude in Ceremonies, Types, a ad H^uits.

I catinot but forcfee variety of divers Pajfiens and Affefti- ons, in a Variety of Beholders of this prefent Contrwerfie : Some will pkafc themfelves and their curiofities in the No-

To tbe General Courts of Nc w England.

veltie of fuch difcourfes:fome will rejoice to fee the light appear,and yet mourn in the lamentable differences of fuch who profefs the fame<7<M/and Chrift about it : Some will be angry and cry out of 'B/afphetnj ugslnft their Gods , their ^f#*>/, and their Titles, &c. Some will rcardiftur- bancesof the 'Civil, and fome of the Spiritual peace and £hriftianitj : Yetfome will truely defire to fearch and know the will of God, humbly ddiroastodoit on earth, as the Angels doe it in heaven.

Tht CeurteoiU Reader may pleafc to fee, that in the xfo firft Conference of Peace and Truth, there was Difcuft , N. a Modell of NeV? Englijb Church and Civill Power , church and tf- which Mr. Cotton in his~Reply waved and referred to o- W/PW- thersof the New Englift Elder* to Reply unto, which whether they have fo done as yet I have not heard :

Together with Mr. Cottons Reply to the BlottdyTe- .

t_ \f JJJ rl I <•»* *\ UJ M' •\sOIi0nS

*ent , there was alfo added a Reply of Mr. Cotton Rtp!ytotheAn, to an Anfwerof his Letter : The Examination of this ]mr IQ hit Lti- Reply I defircd , and intended fliould have been here prc- '#• fenced ; But the ftreights of time (being con^ancly drunk up by nccerfary Labours for bread for many depending on me, the difcharge of Engagements, and wanting helps of tranfcnbing ) 1 fay the itrcights of time were fuch , that the Examination of that Reply could not together with this, be fitted for Publick view, though with the Lords affiltance will not delay to follow.

Touching Mr. Cotton I preterit two words : Firft for his Pcrfon, Secondly for his Work.

For hisPerfon, although* rejoyce that firice ic plea- fed Cod to lay a Command on my Confcievc? to come in^^aft as his poor Witneflc in this great Cauk : 1 fay I t^&Dfajfaeftto it hath pleafed him to appoint fo able, and excel;ent, and Bfatfe Ttmnt. Confcionableanlnflrumtnt to bolt out the Truth to the bran : So 1 can humbly fay it rn his holy prefence, it is my cpnftant hga'vinefs and fouls grief as to id/fieir from any fea- ring g$d} fo much more ten thoufand dmesifrom Mr.- — , whom I have ever defired and Ml defirc highly to E cfteem,

T0 1 be Reader.

ellecm,and dearly to rel pccljfor To great a portion of mercy

and grace vouchfafed unto him,and fo raanyTruths ofC^r/jf

Jeftu maintained by him, And therefore (notwithftanding

that fonae (of no common Judgement and refpeft to him,

have faid, that he wrote his wailaing of the Bloudie Te-

nentmBlottdzgMitfk Ckrijl hfus , and Gall againft me,

yet) if upon foflippsry and narrow a paflfage I have flpic

jfnorwithftanding my conftaot resolution to the contrary)

into any Tearm or Expreffion unbefeeming his Perfon, or

the Matter (the caufe of she mod high in hand coniide-

red) 1 humbly crave pardon of God , and Mr. Cotton aifo*

Secondly concerning his Work, I call to mind afpeech of

one ©f eminent Note in TV. England (pbferving a difpofiti-

*A mmr&blt on in men for one man to deifie another, and that forne of

Sketch touching no fmali note had faid they could hardly believe that Qed

Mr.cwon. Would fuffer Mr Gotten 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 j&c.

But concerning his Work , the obfervant Deader wiji foon difcovcr 9 that whatever Mr. Cettons Stand is , yekhe mod weakly provides hirafelf of very ft range Refci vcs,and Retreats .• to point with the finger at 2 or 3 raoft frequent and remarkable..

Firft when he feems to be overwhelmed with the lamcn- Tfc? fringe re- table and doleful cries of the Souls under the dltar, crying treats Mr. cot.. OIK fa Fengeance on their Pcrfecuters chat dwell upon the

Earch ! He ofcen rc^ats ' and profeffcth to hold no fuch

Dodrin of perfecudng the Saints^ no nor of any for caufe ofConfcience,northatthe Magiftrate fhoulddraw forth his Sword in matters of Religion.

When it is urged that through this whole Book he Pec- fecutes or Hunts (by name) the Idolater^ the Blafphemer^ the Hfretick^* the Seducer^ and thac to Death or Banifli- Ibe marine of mcnt: and amongft other Exprefiions ufeth this for one pf there be ftones in the ftrceis 3 the Magiftrate need not ran for a Sword to the Smiths feop,nor to the Ropier for an Halter to punifn Htrttickf, &c.^| Mr. $****» retreats into

Land

To the Reader.

the Land oflfrael, and calls up Mofes and his Laws againlt IdoltterSyBlafphcmerSy Seducer •/ , &c;

When he is Challenged (and that by his own frequent ceafeffion in his Bookjfor producing the Pattern of a Na- tional Chare h when he ftands only for a Congregational! ! for producing that national church of //r*f/,fo miraculous, fo typical,as aCopie orSamplar for the Nations and Peoples of the World (who have no fuch miraculous and Typicall refpecl upon them) Mr. Cotten retreats to H^ral £quitj , that the Seducer and he that kills a Soul rtiould die.

When it is urged that Chrift lefus at his fo long typed out coming,a boll/Led thofe Nttitnal JkadQVtcs.w& creel- Thefrange re- ed his Spiritual Kingdom of Ifratlwp'mted Spiritual Offi- lufonciefyftht ccrs^unifhrnents, &c. and that thofe Scriptures,7Vr.:j. a- L*m*> tikt fti- gaintttheHfmw^and^. 2. againft £*!/*» and Ie*a- '£&„%£* bd prove only a fpiritual death and cutting o# from Chrift the Perfecting Jefus his holy land ©f life and peace,his church & kingdom, Mr. Cottw rerreacs and confeflfcth Chrifts Kingdon is fpt- ritual,not national, but congregational, and that tkofe Scri- ptures 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 jn general tearms , that he knew not ' what Perfection iliould be intended,and that an unjuft ex« communication is as fore a perfection as an unjuft banifh- menti When he isurged with the nature of the confciences (even of all men to God or Gods in their worfhips, hcpro- feffeth that he is wronged,&;hat he doth not hold that any man fhould be perfecuted for his confcience,but for finning againft his confcience.When al the conferences in the world cry out againft him for fetting up the civil power & ojfccrs, and Courts otcfvi/faftice,to j'udg ofthccoHvittion of raens fouls and confciences I Mr. Cotton retreats to his laft refuge, and faith thacalthough thb be the duty of all the Magiftrates in the \*w/^,yet not any ©f them mud meddle to puntfh in Religion , untill they be informed which is(upan the point) untill he is furc they will draw their fwords for his Confci- encc,Chnreh,&c.againft all other as hcretica^blafphemous.

E 2 The

To the Reader*

monflrous. Partiality of fach fyf lending &c. of «P all thcMagiftrat.es Li the woUd, (except a few and that from fo prin-fipa/l'&nd. wain a, pare of their Office, md. tfeat fo raaay thoufands in the JVa- t/wa* of ihQ 7#or/^ ail. the wsrld overhand that cwftaxtlj aad perpetually all their dayes. If it pleafe the moft jealous and righteous God to bide it (1 fa.y the monftrcufnejfe of fuch a Sujpcxfion} front Mr, Cottons eyes, yen tkottfand and f^« thmfzYidi* will behold a.nd wonder at ir.

But ( fcajring ta exceed in difcourfc at dore ) let every mercifiiii 'and compafiionate Reader freely enter in, and fo.rclvthe inrnoftjRwww and Clofetsi

If then truly love the Truth 2nd. Peace, thou art too of kin to the Prince of^eace m&.Trnth it fclf, long

, _ . f .10 efcapethe Huxtcrs. If the/^/rfj /\V0 monetise? the reWwtt'.s Beafts relax, and ihz two hundred and three fcore dayes of '

Revel 2.1 Q. the prophffte of the Witniffes of ?%fa* in S&k$lotb be

pired ; yet I fear the thrc^ daycs and a ha!fe of tht.grcatdt (laughter of the Wttacffes is not over : Yet fear not what muft be fufiered, although the Devi-11 caft (not oncly feme, but) all Chrifts Witness into Prifoni yea, although he 'raurther and fling out the Karkajfesof the Saints to /ham e ztidivjurj, yet the mighty Spirit of C/W will raife them on their feet again, and into heavenly g /orj, out of this flume fliall they afcend in the fight of their bloody enc.

mies.

How m any and how various are the Tdifputings, &c. about what fliouid be this three dtjes and a halfes calami- ty ? How many hope this florm is ever ? how many fear it is now a breeding? Yet why fliouid we fear fofliorta draught (though) of a bitter fap> when tempered by the gracious hand of an Heavenly Father , begun by fo dear an Elder Brother , fofweet a Saviour ? The Revelations of fohn, and the Revelations of Gods wondcrfull Provi- dences^cm to proclaim wonderfull and dread full Difco* the Son of God approaching. And ic is as fare

eth* Read* r-

as that there is a Lord feftts Cbrijt 5 that God will

fubdue all his en€miess that he will fhortly break chnfl jffa

(and mske. all h»/i/&«w tread on J the proudeft fl°rtiy ruining

Necksbomup this day in the world, even the

grandeft Seigniories of the Tarkijh and Pipijb Em-

pires 5 the two fa mighty oppofers of the Son of «** fr^.*.

eW. And it is not improbable., both their ?»/»«

and downfall m\\i\bQ from Tome /^and ffoaclt of

glorious frsfperity and furious outrage againft

their(Antichrtfl:iatiand Chriftian)enemie?.

Theehiefeil EurwtAn wtmits of the All devou- ring T#rk (though all that bear the name of Christ

'r^ more efpceially the Pope, the Kjng of Spat ft and the Venetians .> by ^/iv.pi'ob^blj) will dadi th.lt migb- ty Empire'wto pieces^as he feems to have prophe- fiecl of old by his fervant Darnel : yec probably, as I fa id beforCjihis ^#«>^_/i//mun: be from fome more emirsen t height of Tttrktfo bloody pride and glory ^ which that blafphemous and bloody Monarchy Shall iaimedia^ly before attain unto«

The fore ft enemies of thQ-Re&anPspe*, are the w-txffftf of the Truths of-'f^f^ whom he hath net lefthimfelf without^ duringthe ^iiBOvct&s of the riignvf this mighty and dread full Betft. Againft thefe bleGedlffyrvtrs of the L&mb muil(probab!y) the rage of this bloody • Beajl rife high in that his great Daughter of them and triumph three days and 341 half over them5(^z>.i i.) and this not long be- fore his own eteriwli downfall.

Many have been the Interpretatitns of that pro- phefie, and fonie late Applications of the witwffts aad Time to particular perfotu&ud Tims of late.

But

To the Deader.

But (with all due rcfpeft to the Apprebenfions of any ftudious of the truth of $efa) I conceive the matter is of a more generall confideration.

For in all that world over that wondred after the Bftt/^hath Chrift *fefit* raifed up a Generation or kind of Witneffes bearing testimony againft him. Thlswttneffe (more or leffe) to the feverall 7>*tf/fo of fafu* ,he hath been pleafed to maintain., before and fince Lathers time, efpecially : The ftmftwg-of the TeftinwymuR (probably) be general!, not only in England^ bu$ in the reft of the Preteftant Naticns • which faijhivg of the witneffe (probably)wil ccnfift in the matters of thepvrtty of his worfh/f,and the G0verm*woftheLtrd$cftvin his own holy Ap- pointments and Inflitutions. The Jlkugbw of thefe witness muft alfo (probably ) be ge#f>4//.)and in the three day es and half triumph over themgf- neraB : upon which follows that moft glorious and genera/I rifing of thewitneffis unto their glory pro-

I ccntefs in this plea for freedom to all Cwfcienus in matters (meerly) of wrjhif9I have impartially *!? toShef,*' pleaded for the freedom of the conferences of the P*-

pins tbttnielw, •r,/? . _ , J . n «

ftfts thcmfelves, the greateft enemies and perfecuwrs (in Ewtpe) of the Sait/ts and Truths of *fe(ta : YctI have pleaded for no more then is their due and right 9 and (whatever elfe (hall be the Confctjucnt) it fhall ftand for a monument and ttftimony againft them^and be an aggravation of their former., pre- fent3 or future cruelties againft Chnfl faff** the Htadjti\& all that uprightly love him, his true Bif- ciples and Follwers.

It is true, I have not fatifftfliw in the clear dif-

covery

T0 the Reader.

co very of thofe holy Propkefies & Periods fet down and prefixed by the holy Spirit in Daniel, $ohn^&c. concerning the Kingdom of Cbtift $e]tM : Yet two things I profeffe in the holy prefence ofGeJ9i^fn- gels and Uw*

Firft3my humble Defires and Reflation (the Lord affifting) to contend for the true and vifible worfbip of the true and living God^ according to the Jnfli- tution $n& \*Afprintrnent of the laft will andTefta- menl of Chrift $efu*.

2. 1 beleeve and profefs, that fuck per fins, fuch ^//rr/^aregctneereflto Chrifl $cfe:,on whofe foreh:alzie v/ritten thefe bleflfed characters of the true L&rdtfefa Cbri^ Firft/0;?/^ with a poor and low condition in worldly things. 2. An holy clean- fing from the flthines of f&lfe wotftifs and worldly wuerfatiQMS* 3. An humble and conftant endeavour to attain (\mhe\rfimplicity & purity) to the ordi- nances and appointments of C^/r//? Ieftts,^> Are fo far from fnming5killing, and wounding the oppoptts of their profefsien and w0rjhtp±tl&t they refolve themfelves patiently to bear and carry the Crofs and Gallows of their Lord and .Matter .> and patiently to fufFer with him. In the number of fuch his poor fervants who as unfeignedly defire (not- withftandingmy plea againft Perfecutws and Perft- cution) I fay as unfeignedly defire to fufFer as cheerfully with chrifl lefus^ as gloriwjlyto reign with him5defires to be,

Thine unfeigned, though univorthieft of all the Followers ofjE s u s.

Roger Williams.

The ^Bloody Tenentyet more Bloody y

By Mafter (Bottom attempting to wafti it with the Blood of the Lambe.

Examination of C H A P. I.

Truth.

Left be the God of truth and feace (foeet peace] that once againe,we finde a corner and a few hours to entertains our iweet embraces and difeourfes about that Bloody Tenent of Perfecutiott for caufe

Peace.

It is indeed Jehovah's work, and it is marvellous in our eyes, that 'midft this worlds combtiflions , fuch a ctrner and fuch hours arc found.

Truth. Dear/r/W/, the longer abfent, meet \hcfiveeter ; and Truth & peace havecauic to fpcnd each minute to his praile, who wonders works, rarely and this not the Icaft, that we ^fee each others face at all in ***** theie tempcftuous dayes and v*lc of tears.

B How

«*

T&«? bloody Tenent yet more bloody.

How hardily were our laft conferring* eatertained byfome? How were our felves fufpe&ed, and traduced for counterfeits ; and our pious and peaceable Meditations* cruelly condemned to the devouring ^Luwtf s ?

Truth. That ever was our portion, ever fince the earthen pott arofe againft their glorious Potter • and no better lot we muft ex- peel:, while the time doth laft that is determined.

Peace. Mean while tis vet our lamentation^ that fo many of

. . . J . . , , J .

Santts of G»d our darlings, whom we have tenured as our eyes-> have both in plead for per- Print and P ft/pit, cried out againft us- and amongft thertft> one fecution : Oh of thy deareft eldeft children, (too too worthy to be) the defender how righteous of the zi00fy *[enent of Perfecution.

ffilnf them T™th' Our *°vf {hl11 coyer his ^^ ar^d ^kfdaefs ; ancl

perfection ! our Veifdoms pity his heavy labour, Blackamore-wafhmgs, and fo

great expence of precious time and fpirit, in labouring to waifh

this fb deeply bloody, and Blackamore-7V#*#r, in the blood of the

Lamb of God.

Peace. So parents and true friends love and pity theirs, though fick, though froward and'diftracled ; and lee our Bowels yearne over him, who teares out ours : who knows but once before he {leep his laft, in the pit of rottennefs, he may awake and give glory to the God of feace and truth* of patience and long faff er ing • \v\\okthottghts< whole wajcs, whofe /cw, wJ?o(e pity hath no bounds, nor limit s^ toward them whom he hath loved before the worlds foundation.

O let thefe blefTed bttdsrfhope and fweet dc fires (dear Truth) put forth in pious fruits of renewed endeavors, and let me once a- gaine prefer my iuit for your impartial weighing of what replies, objections, pleadings^ he hath brought againft us.

Truth. For the Gad of Peace, for the Prince of Peace his fake, yea for \\\sfervants fake, for Zions fake, I will not be filcnt, and know (at laft) I fliall prevaile to fcatter and difpell the mifls and fogs, that for a while arife to cloud and choak us.

Quatn why Peace. Firft, then, what caufe (hould move this fo able a defen-

2dafteY c&w font to leap over all our firft addrejfes both to the high Court of leaps wtv the Parliaments^ to every Reader ? and what may be conjectured,

EpltflCS 10 the i i • ,-irj- n j • i • L- /• t

Parliament and W"V himlelf directs a word to neither in this contr over fie ?

Truth. I dcfire my Rejoynder may be as full of love as twtfy

yet

The bloody T event yet more bloody

yet feme fay Mafier Cotton is wile and knows in what dwr -r<e wind blows of late; he is not ignorant what fad ccmyUir,ts in let- terSifrintings conferences, lb many of Gods people (an«l of his M. H. Perfects own ewfcicyee and jti&gtmtrit of Independency ) have poiuxd rion gufyoftbc forth agr.iaft New England* pcrfecuting $-<7, He knows wlv.r />;''/• ^ m 2krj A^i? Engtatsasblocdy-Tcnent and practice may put to his ^/ brethren* juft dt fires and //*/>/ for moderation and toleratton^ to ''o non-conforjnixg conferences. Law for

Tis true- bis cevfcience. and the credit of his w^y, compels his

y^p/r, but the f/wf.r advite him, with as little noile as may be, and

•*- - MI- /'i i i- « i r I -

it ieems witn nogrcnc willmghds, that that high and fearchtxg and

hotffeof EngUnds Parliament (hould fearch and fcan his Me- fytffcw dilations* tcnbloody

Peace. Well, if the name of God were truely called upon them to rbc \°fy °f

and (as his title intimateth) the great controversies of thefe pre- th[,f"0'dje:itf, r \ • i ji j & n i \- r j L ' in-the ftifftnng*

lent ?/wrj are herein handled ; If all that is here pieiented be truly Or ^ faitful

frafftfed ; and he defire to buy and fell by one meafwe and to be wrtnejs, Oba- noocherwaies meafttred unto, then he meafureth unto others : diah Holmes^ why (hould not that renowned Court be more particularly and Bofton, «werqf exprefly attended with fo high and needful examinations ? But f^aptifaft01 now enough of that, I long to fee that weighed, which is prefcnted, ' take up thole holy TV fights of thine, w!hich may faithfully dilcover how light or foxdfrottszzch parcel is in Gods mcfthoiy pretence. Matter C0/-/-0#firftccmpiaincs againft the yublifotng of his pri- vate letter, with an Anfocii thereunto .- he faulteth the difcptffer for futtifhiHg his ccKfcience^ againttthe dtfcuffers own Tenent of liberty of conscience* for breach of rule, in firft -pttbltfhiwg to the world beforepr/z/^/tf admonition, and telling the Church.

Truth. How juftly may I begin with the defenders own con- " clupon of this firft Chapter \ He that fetteth forth of his w*x in the firli entrance of his journey , no marvel if he wander all the day after. For,

Firft, the difcftffer never wrote any fuch /<?^^r to Matter Crt- ton, as Matter Cotton fo often affirms, and mentioneth throughout his Rook.

The like miftake he fals into, in fome other pajfitges, which (liall be gently toucht at, and paffed by> as the failing of memory.

Peace. It is often ieen; that fmall matters in clhe fiift/^p^ and

B 2 entrance

The bloody Tenent ytt more bloody.

entrance of a £#/£W//3 prove ominow • and although love bids us lay the blame on memory: yet fince Nil fine pro'videntia & Dew eft maximns in minimis#&& not a Sparorv nor a Haire fals with- out him • methinks fuch a flnmble in the threshold {hould have one. fa& confederation in Mafter Cottons breft. To long as he re- fides in the chamber of this difcourfe.

Truth. To my knowledge there was no fuch letter or r#^r- r0/*r/f pa{fed between Matter Cotton and the dilcuflfer ; but what I haveheard,is this : One Mafter HAH of Roxbury, prefented the The occafien. of pnf°nei's Arguments againft perfecution to Mafter Cotton, who publishing the gave this pr e fen t controverted A»fiver*v{vh the which Mafter //*//> bloody Tcncnt. nor being {atisfied , he fends them unto the difcuffer> who never faw the laid Hall, nor thofe ^f rguments in writing; (though he well remember that he faw them in print fome yecrs fince) and ap- prehending no other, but that Mafter Cottons Anfoerw* as pub- hke, as Mafter Cottons yr ofejfion and pr aft ice of the 'fame Tenent was and is, what breach of rule can Mafter Cotton fay it was, to anfwer that in theftreetf which Mafter Cotton proclaimech on the Hovfe top ?

Teace&vit grant it had been a private lette r,and the difconrfe a ndtb^^/Az/(?» private : yet why doth he charge the difcnffer with breach ofcrule , in not ufing orderly wayes of Admonition* Matter Cotton. anc[ telling the Church , when Mafter Cotton himlelf in this Book^ bclTerSfad£~t blames the difctiffer for difclaiming Communion with their C£^mgin con- Church, and they alfo ("after he was driven by banishment from traditions. civil habitation amongft them) had lent forth a bull of excommu- nication aga'mft him in his abfence.

Suchprattife the Lord Jcfus and his firft Apoftles or Mcften- gers never taught, nor any that are truely their fucceffors ever will But to end this Chapter, in thelaft place, why doth Mafter Cotton complaine of the lofs of the liberty of \\vs confidence* and of tiitpHnifang of his confidence* by the publifhing of his letter-^ VKcbrift'vtypar- aggravating it, bfcaufe the dificttjfcr pleads foi liberty of confici- nality. ence p js he incjeed on the Lord Jefus mind for the fparing meas

bodies, and prefent life* for their fonts and eternal lives fake? Doth he indeed plead for liberty of confidence ? Let the follow- ing dificourfe, and this prefeat pajfage manifeft-how tender \K is 0f hisownfo^/f/>/?^,.and of ^liberty of it ; But how cenfo-

rious

bloody Tenentyet more bloody.

ritus and lenfelefs of the p angs and agonies of other mens confci- cnce and fpirits, zndforrowf ? As if his alone were the Apple of his eye > but Theirs like the brawny hoofs of the roaring Bulls of

Pence. Compla'mes Matter Cotton of persecution for fuch Maflw Cotton. dealing againft him ? I never heard that dtfputing^difcourfng^^ complying of cxamtning mens Tenents or Dottrines by the word of God) was fang pf (in proper Englifo Acceptation of the word) perfection for con- **% ttye jcieuce i well had it been for New England > that no fervant of God-> nor rvitncfs of Chrift Jefus, could juftly take up no other £0wp/^/#f againft 7Vi?>y England for other kinds of perjectttioni furely the voice of Chrift Jefns to Pattl^ Sattt, Saul> why per- fecuteft tkou me ? was for another kind of perfection*

Truth. Deare P eace, it the Bifhops ofO/d England or »^» had never ftirred up the Civil Magiftrate to any other fuppreiTing of mens conferences^ nor no other perfecting, then difcujfing, dif- puting &c. they fhould never have needed to have been charged ib pubiikely in the face of the world, with the bloody Tenentot perfection for cattfe of conscience.

Examination ofC H A P. I L

Peace.

IN this Chapter Matter Cotton much complaines, that he is charged in the T/>/*tomaintaine;>fr/^ ution for r^y£ of ^»- fcience, and profefleth, That he would have none be punifhed for conscience •, unleis his errour be fundamental, or feditiouflji or turbulent) promoted, and that after due convittion of conjct- ence> and that it may appear he is not punifhed for his conference, but for (inning againft his conference.

/*

Truth. Perfecution for conscience t is in plain e Englifl), nun- ting for conference • and Matter Cotton being a IbnofrFW (as the fews fpeak in their Proverb} is loth to bexoimted a fon of perfection, m vinegar, and therefore would avoid the yiQid perfecuttng or plaine En\l$ k hunting ( as fomething too wilde and fierce an exprejfion, mbre lluable co the bloody ions of 'vinegar and gall the R&man Emper~ ers>Popes andfi/^(?^)and he much defircs co have the w

The bloody Tenentyet more bloody.

Mafter Cottons c fit ing changed for the word punt (king, a tearm more proper co

tender corfci- true ftffdi.

erne, can bard- Bu: is not this thtguife and profejfion of all that ever ptrf cu- k C *.° L 1 te^ or htMttd men f°i" their Religion and conference ? are noc ** a^ h*fior*ts an^ experiences full of the pathetic*/ fpeeches of pcrfecutors to this purpoie ? You vvili Hiy you are perfccuted for your cotifcienCG\ you plead conftience • Thcu art a htretiik^ the i/?z//7 hath deceived thce,thy confcttnce is deluded ^rc. And

2. Whether fuch pumfhixg as M .-fter Cotton. a(Tlgne:h to that threefold degree of heretical wickedneis, r,^. 5. to wi:, To hold a funia&eHtaj, error , To pcrfift therein after convtftior9 and laftiy, To feduce others thereunto Or thele five fummed rp (p*g*. I 85 of his book)y//^^fr/-^rj of t\\?,Chriftian Faith per- Jtflers therein after conviftion) blafphemers? idolaters Jcdttcers • I fay, fuch a pt'nifhing which he affirmes to be detfk an^ killing* will not amount to make up a persecution for caufe viconfcience let the Spanifo Inquijitions be an inftance, who when they tor- ture and rack, and kill and burn for fuch crimes , yet varnilh they and guild all over with the "painted Title of Gods Glory, holy z^al, juft punishment of heretickj, bUfphemers&c.

Peace. But Mafter Cotton\>\*m&\\, thathefhould be charged wich the Dottrine o£ perfection by coxfequence.

Truth. Let his whole book^ and the profecuting of this con- trover Jie be judge, whether it be only drawn from confequen- ces, and not expvcis Tearms. And for the wafhing of tiiis bloody Tenent in the blood of the Lambe , Time hath and will difcorer that fuch a BUckaworc cannot be waflied in the blood of Chrtft himielf, without Repentance ; for they that waftied their robes in the blood of the Lamb (Revelations the 7.) were true ;?*#/- tent si until! therefore \hztperfccutors repent of this bloody D0- ftrorf and prattice, they muft hear (as the men ot^udth did) the prophet Ifaiahs thunder -,Ifa, 1 .7^ j»r h Attds are defiled with bl •S9 >4Jb yo

Examina*

The bloody Tensntyet more bloody.

Examination of CHAP- 1 1 !•

Peace.

BUt what knot in a Bulrufh is that , which Matter Cotton ob- ferves the dtfcttfrcr findes in his firft diflinttion of perfecti- on for <™#/£ o^ conference ?

Truth. For the matter upon the point, they both agree, as Matter Cotton hath penned himielf, that fcrfectttion for caufc of conscience* is not onely when a man is punifheci for profefsing iiich Doctrines and Worfkips. as he believes to be cf God, but allb when he is pimifhed for icncuncirg fuch Doctrine, and not pradifing fuch Worftips , which he believes are not of

(W, &C.

All t\\t differences this, that the difcttjpr faith, This fhould have been cxprcffed in the diftinttion • Matter Cotton iaith, it was implied, and therefore the obferying of the not exprefling of it, was but a knot in a Bulrufh.

Peace. Tis wofully true, that the /?* *ce of the Saints, and the ^^c<r of the wor/^, hath been lamentably, broakeand diftra6led, \nyttnijbing or ferfectitingotmzn> but efpecially the Stinsi uppa both the(e grounds : butyecthe records of r/«ftf zi\& experience

will tell us, that face the 4 poftafeehom \hctrttth of fcfa, ti*cGods c]?Unn

>r c * • ? -A ^ L r i» / • - commonly per-

rinng of *s4nttcbrif, and the letting up or many State-^/^/<»w, ffcwr^ /ir wt

thelbrett and frequenteft fttnifoing or hunting of the children of 'yeelding to God hath been (as in the caie of Nelttchadnez,zi,ars In*«ge) feu state - not boding ^tfiv» to the State- Images Sot not coming to Churcht for not obeying the Laws, for withttanding the Kings> or Queens ', or Parliaments proceedings.

Truth. Ywtcbfervation\s moft ferieus sn&fe a finable, r,nd your complaint as f r#* as lamentablcdcx fince all States and (70- vcrnments of the world (which lies in wickednels)iet up their «$><*ftf or Commonweal-Religions, Nebuchadnezzar s golden Images, and Jeroboams golden Calves (the 9^ j- of the StAte-Worfoiys e>t after ^^/) whereby others are made to fin and bow down to their fceming glorious vrorfhips ; and fince \htdijfenters, refufers^non- eonformersy non-covenanters (the witnefles of G^ againft fuch abominations ) are but few ; and what fofitive worflytp they

hold

The bloody Tenant yet more bloody,

hold or practice (commooly) is moft Tetircd>*nA flying into private corners, by reafonof the 'violence of ^ persecution^ they are hence, iboneft in ail peaces of their abode, and more fpeedily 2nd twwediately called for and fought out> in the feveral Parity-towns where they live co bow down to the common- Image ',the beaflly and Calvijh inventions of i\\t Jeroboams of this per ifb ing TV orld>9 and for refunng to ftibfcribc* to conforms, to come to Church* to do as their neighbour s> for being wifer then their Teachers , their Fathers, their Magiftrates, the Country , the Parliament^ the Kingdome (and foruetimes the whole tvorldy in their Oecumenical* or worldly Connects} they are thus punifhed and hunted for their conference* for C7W/, for ?*/^ fake; which is a point Mafter Cotton will fay(if the £/W ot his <^*r Redeemer (pile in the £/eW of his lervants, kindly affecl him) of greater weight then ^f j in

Examination ef C H A P. IV.

IN the fecond diftinttion (to wit, of fundamentals , without right belief whereof, a man cannot be fayed) Mafter Cotton upon the point confeffcth it was a juft reproof, and faith, that he meant only of the firft fort of foHndationsjhix. concern falvatien-, and not of thofc that concerne the /0#»^tf/'0# of the Churchy and Ckriftian Religion.

Truth. It is ftrange that Mafter Cotton ftiould fo diftinguifh of foundations * when the holy Scripture attributes falvatton to Aft.a. iPet.j. &Q fa foundations o£ the Church, and the order ok it: The Lord added to the Church fuch as fhould be/k-y^ , aad the like/£#r* whcreunto Baptifme now favcth us;and concerning the rcfHrrttti- on that we are fayed by hope> Rom. 8 .

Beddcs, arc not thofe firft foundat ions, which he faith concerne falvAti9n,found4tions*\foo£tiK.Chriftian Religion? If not of the Chriftian , then I demand of what Religion are they/0#»- dations ? _

Peace. It cannot therefore bedenyed, but that his diftinttion & fundamentals, ~*n*$ moft dangerous, tending directly to con-

demnc

The bloody Tenent yet more bhody.

dcmne the general ion of the rtghtfo ft s, who have been generally for m\ny generations ignorant of the Chrifltan way

But what lay you to this rcptjr, touching how far the Neve Englijb (impliche ) Parishes compare and partake with thole of •Id*

Truth. How far thole Churches cannot be cleered frem not camming out from the Tariflj-worfhip , from being themlelyes (4mpliciteIy)/>*r*/&- Churches (notwithstanding their Fig-leaves* &c.) and from being pcrfecut&rs of fuch as endeavour to cover their nakgdxefs with becter clothing- will appear, with Chrifts ai- fiftance, in the examination of his reply to the Anfwcr of his Letter.

Examination of C H A P. V.

Peace.

THe difcourie of this chapter is larger and more cintr over fl- at, and therefore (dear Truth) requires your moft ferious a&d deeper examination of it. Matter Cotton here diftinguiflieth ivorfbip into true and falfe,and infers.that if/r«^ #orfj)ip,fe Howfhip with God is held ; but iffa/fe, feUoTvfhip with God is loft. And whereas he was thereupon minded by the difettfler to have lived in a falle Ministry in England, and to have pracliled the falle ivor- fitp of the Common Prayer ', he labours to clear both , and in par- ticular he faith, It is not truly fa id, that the Spirit of God maketh the Miniftery one of thefowtdatiens of the Cbriflian rcltgton* (He&. 6.) For it is (faith he) only a foundation of Chriftitn or- der>not of 'faith or religion : and he adds,The jipoftU puts an ex- prefs difference between fatth and *rder> Col. 2.5. What can be laid thereunto?

Truth, i. Alas,what buildings can weak fouls expect from fiich Maller-buiIders3whenMafter Cotton is Ib confounded about the very foundations ? In the former Chapter, he diftinguiflieth between foundations that concern falvat ton, andthofe that concern the the Church and Chriftiau religion', here he diftinguifheth be- tween thofe of Chriftian order t and thofe of 'Faith, or Chriflian religion. In the former, he oppofeth faith againft religion and

C order*

TJbe bloody Tenent jet more bloody

order ; here he oppofe;h faith and re ligion to order. Grant his memory (in fo (horc a turn) failed him, yet doubtlels his mtftakes about the foundation ofChriftia* rcligion&tt moft grois and in- cxcufable.

Truth. 2. I finde no fuch diftinttion in the Teftamtntd Chrift Jeftu, between \htGhriftian order, and the Chrtftian religion ; as if the ordtr of the Church of (70^ (1 might fay , the Church it felf, and the MLwftcry of it) were no part of the Chrtftian religion.

Itistrue,CV<9^. 2. fpeaks of //f*V£ and order* but yet denies not the Chrtftian Churchy and the 0r^<?r of it, to be any part of the Chriftian religion. It is true,that fometimes /<*/>& implies the particular grace of believing, and yet ibmet'imes it is put for the whole Chrifltan religion (as fade I. contend for t\\z faith once delivered) ibthat if Matter Cotton confefTeth the Miniflery of the Word (Heb. 6.) to be a foundation of Chriftian or Church-or- der* he,cannot deny it to be a foundation of the Chrifti*n rcli- gtw or worftip reduced to thofe two, of Faith and Order.

Peace. Wha?anfwer you to his faying, It is not a*r//*\anda ftfefpccchy tocallthe/<r//<?TV/^/^and blejjlng of God vouchfafed to corrupt Churches or Minifters, or mini flr at ions impromiled, or beyond a word ofpromifc, of God ? Againft which he alleadg- eth (ler. 13.) That God will be merciful to his peoples iniquities, and 2 Chro». 30. Gods mercy to every one that piepareth his hctrt&c. although he be not cleanlcd after the yreparation&c.

Truth. The promt fes hold forth no blejfing or fellow [hip of Godtoftlfe Tvirfhips • againft which all the holy Scripture dc- nounccth cur fugs > both in the old and ncw7V^rwf#f ; nor in particular doth that of Itremy promife any pardon of fin, but to <htrtfent*nty though moft true alfb is that di/linttiott of 'particu- lar repentance for known fins> andgeneral for (ins unknown. Such was the iin (it may beVof the Ifraelites> 2 Chron. 30. in their Want of fuch their legafcleaafing.

But I add, how can that one a& of covering or conniving at ce- . remoniaO uncleannefs (about a true i#orfhip)\K brought to prove a promife of Gods blefling and fellowfbip, toacenftant courieofa falfe and invented way of prayer by the Latine or Englifh as forae have rightly called it ?

Pcade. COB-

The bloody (etient yet wwehlo&dy* i \

Peace. Concerning Ordination, Mafter Cotton iaitta chat it is no rj/fcatffcf/part of a r<s# co the Miviftery^ no more then Corona- lion is effenttal to the OrKce of a ^*#£ : A nd Jehofoua the £/£& j>r*<?/ did not lofe /<r//<w/&^ with God , chough he was clotted ' with filthy garments , Zech. $ .

Truth. I anfwer, QjfairMion or laying on of hands, compriz- eth the whole A4iniftery.Heb.6. wherein if Ele&ion or Ordtna- tion be fa He > I fee not how the Mintftery is true,any more then a marriage can be ci-uc, where either confext otfoltmntty by a true power is wanting : or a King rightly inftituted in his Kingly office, when either eltttion or coronation is given or made by a falie power.

2. But further, Ordination is not well reprelented by a Kings Ordinatien of corona ion(to fay nothing of the ftatelinefi of thefimiic)for a King ^y^fity^" may administer by fucctjfive ehttionznd confent (in ibmc States) compared to the before c orontntion^^ coronation is but for pubhkcftate and rf r*- cortnatien of many ; but a Mitvfter cannot adminifter before ordination (no more then a kusbandtn]Qy his $>otife before marriage) which is the putifig of him into, and the in vetting of him with his Authori- ty, as we fee both in the/>r/^y?/ of the l<wt> and the Mtnifters of the (?^/.

Concerning JehefhuA his garments ; This kind of confgffionis not after the ptttcrnc of £^r^, Nchemiak, David, Dtnicl &c. but with mincing and cxcufing. Moreover, in this place of Zechd- rj, (jod only comforts his people with the promiie of better times, and more new and collly garments: for the Highprieft now re- turning from captivity^ his garments were torne, rbule and filthy.

Laftly, Thcfe were the garments of the Lords appointing, though in a poor and afflicted condition : what is this to a fools cap or coatc (the cap orfarptice) what is this to the office of Ic- roboants priefts, which never were of God, though happily fome of them might ftudioufly give themfelves to attaine and teach the knowledge of God, and might (in a kind) feparate from thefalfe, i Chrc*. i 3. a^fld feme good ching might be found in fome, as in lerobvtnts child , and happily many others as in thefe our times ?

Peac^ Concerning comma* prayer •, he pleacks the time of their ignorance • as alib chat the high places were removed, 2 Chron.

C 2 14. and

Jhc bloody Tenent yet more bloody.

1 4. and knows not of any fuch faichfui admonttton as vvas men- tioned.

Truth. G$d winketh at fome ignorance > but is not blind to pafs by all : The high places were an high fin, and in Gods time dif« covered, repented of, and removed ^but ever by God declaimed, &c. And although the difcuflcr acknowledged himfelf unwor- thy to Ipeak for God to Matter Cotton or any, yet poffibly Matter Cotton may call to minde, that the difcujfsr (riding with himielf and one other of precious mcmorie (Mafter Hooker^ to and from Sempringham} pretented his Arguments from Scripture, why he durft not joyn with them in their ufe of Common prayer • and all the >4#/T?<?r that yet can be remembred the difcuffer received from Mafter Cotton, was, that he fele&ed the good and bett prayers in his ufc of that Eook^ as the Author of the Councclc£ Trent was ufed to do, in his ufing of the JMaJfe-book>-

Peace. Yea but further (faith Mafter Cotton) Numbers 20. Examination. Mofes uied an unwarrantable way of prophefying-, ;ind yet God 0/Num.6. 10. gave water; therefore let formes of prayer may bring a blefling down.

Truth. Mofes his calling was true in a tt\ye Church ; his fail- ing was in point of paffion and unbelief c* What is this to the Common prayer, where all were Idols, /both the fociety or com- munion ; in which t\\tpricft himfelf, and the wtrfhip were but in- ventions? &c.

Peace. But,faith he, Common prayer is not fuch zfttndamen- t all err our.

Truth* The word and prayer are thole two great fcrvicetcfi

Afts it Qe^ which even the Apoftles themfelves gave thcmfelves unto :

And if Mafter Cotton intend not that his Argument (Kail ftand

good againft Mafter Rail, to prove the falfcncfs of fuch a maine

vrorjhip of Godjet him (hew what chat worfhip of God is,which he

' intendeth , when he fo diftinguifheth offomcfalfe worship where-

in fellowship with God is loft.

& Peace. To end this Chapter, Mafter Cotton, to clear him- {d£&Gm partiality* and that he never ufeth to me a fare that to any, which he would not have meafured to himfelf, He propofeth a threefold wtckfdHeft, yvhick he faith God .never left him to fall into*

Firft,

The bloody Tenent yet more bloody.

Firft, hny fundamental err our. Secondly, perfifting therein after admonition and convittion. Thirdly, feduciug of others. And laftly, he profetfech; that ifhefhould fo fall, it were better for him to be cut off by death ex banishment •, then the flwkf of Chrift to be ft due ed by his heretical wicked nefs.

Truth. 1 here firft obierve (as a Ho in other places) Matter Cot- tons acknowledgement and prtfeffion of what a man may be puni- Three caufesfor fhed for : to wit, % fundamental trrewr, perjiftingw it, and fe- which ducing others; all which are ffiritual matters, of religion ^t and TV or (hip, for which he decrees from the Magi ftr ate, death or *™ J?aniffljment • and yet elfewhere in many other paiTages; he profef- ieth againft all perfection for conscience.

Secondly, If Matter Cotton (hould ib fall, and be fo dealt with- all by ti\z civil ft ate*

Firft, would not Mafter C^f^confcientioufly be perfwaded of the Trnth of what he held, though accounted by others funda- mental error * obftinacy, herejie?&c.

Secondly, Will Mafter Cotton think that death or banifyment would be wholefome and Chriflian meanes and remedies to change and heal his conference ?

Thirdly,Hc(to prerent the infettion of others)granting the civil Jbfagiflrate rauft punifh him with death or banishment, doth he not make the Magiftrate, yea the Civil State (what Stace fo- ever he live in) the Judge of his conscience and errors ?

Fourthly, Confefnng it now, that to worQiip God with a Com- mon prayer, was his fin, and yet it was his conference, that he might ib do : If the Magi ftr ate bad judged it to be a fundamen- tal error, he grants he might then have put him to death ox ban- ijhment, if perfifting,&c. though yet he hath a provifo> and a re- treat againft this affault, profelTing, that if the Magiftrate be not rightly mfonned,he muft ftay ^proceedings : of which after- ward.

Peace. What is this,but,in plaine Englifh, to profefs that all the Magistrates and Civil powe rs> throughout the whole world, al- though th:y have command and power from Chrift Jeftts>io judge in matters of coMfcience,reltgion3m& wor(hipy and live in daily (in, thatthey-do not cut off the herctick> blafphemer, feducer.&z. yet except they be of Mafter Cottons minde and conscience > co

ac-

* 4 The bloody Tensnt yet more bleody.

account and judge to be, they mufl fttfpettd their duty and office in this caie, until chey be better informed, that is> until! they be of his mind ?

B

£*4JW*tff«»0/CHAP. V I.

Peace.

Unco proceed to the (ixdi Chapter, in which is hand led chat wivch more efpecially concerns my/?//. It is too lamentably knovvn,how the furious troopcs ofperfictttors in a!l State-s, Cittcs> Tokens ,&c. have ever marched under my mme, the white colours of peace, civil peace* pttbltke peace.

Trnth* YetMafter CV^tfconfeffech, that the Cities peace is an humane and civil peace, af was further explained in many inflates from Babylon, Eph(ftts> SmyrnA)&c. againft which Mafter Cotton exccpts not.

Peace. The difference or controveifie in this Chapter lies in two things. Firfb In facfintilitttdts uicd from companies and fo- dettes> voluntarily entering into combinattons* \vlr.ch are diftincl: from the City.

2. In thenature of the Church* which he maintaines to be a focietjj whole order the Ciny is bouad to prciervc>as well as any of their civil order s or focietivs.

Truth. To begin with the firft;Mate Cott a» replies , <c That " although fuch fotieties be not of dice fence of the City, yet "they are of the integral and coufervant cautes of the City, /and «f fo the difturbanee of any of thofe orders oi'focieties in the City, « difturbe* the City it felf.

Butlanfwer, The fimilitudc was ufed more efpecially from a

Cbfts Church collgd Of phyfitians , or a /^/^; of Merchants , !T*r*i/ir,

™?andd*ff0h-EaJl-E*dtes&c. and conlcqucntly any other of that kinde,vo-

^wi/^f^r-luntarily combining together for the better innching of themielvfs

twbance of ci- JB t^e improvement of their faculties for publikc good (at leaft lo

*#Pt#<* pretended. ) It was aever intended, that if fuch neceflary Trades,

Callings .&c. as he meationeth,be diffolved and ruined, that there

would°be no diftnrlfMftce ohhepetce of the Gey : But that if fuch

or fuch a \vav-and ndcr-tf men of thole faculties I mentioned,

voluntarily

The bloody Tenent yet more bloody.

voluntarily combine, and voluntarily all 'odijfofoe ; yet all this may li)a" bej without any breach of civil and pttbltke peace.

Peace. If fo, much more the church of Chrift, which is a jpi- ritftti 'ficicty voluntarily uniting, may diflblve ; I fay, much more, without the breach of the peace of the city » which is of a civil and humane nature, as is confefled , and was urged in the inftances of Ephcfta. &c.

Truth. 2. We are wont when we fpeak of keeping or breaking the Peace , to fpeak of Words or AElions of Violence, Sedition-, Uproar e> &c. for, Aft tons of the Cafes, Pleas-, and Traverfef may be, and yet no peace broken, when men fubmit to the Rule of State, for the competing of liich difference •/, 8cc. Therefore it is that I affirme, that if any otChrifts Church have difference with a- ny other man in civttt and humane things, he ought to be judged bytheZ/rfJ* : But if the Chvrch\\wefpirit*talcontr0verfiesQi- mong themfelyes or with any other, or if God take away the C*n- dleftick^ as he threttncd the Church in Ephefat , all this may be, The dofrnne and yet no civil peace broken : Yea, amongft thofe that profefs the andpraftift of fame Gid and Ckrifi, as the Ptptflj and Prot eft ants, or the fame f^ff^' Mahomet&s the Tttrkj and Perpanf, there would no civil /V<w* peace whm- be broken , notwithftanding their differences in Religion, were it e^r it comet, not for the bloody Dollrine of Perfection , which alone breaks the bounds of civil peace, and makes SpiritHalczu&s the caufes of their bloodie diffettttens.

I obferve therefore, a twofold Fallacte in Maftcr Cottons reply. Fit ft , he fallacioufly mingles P<?4^ and frifperity together : for though it be true , that under the terme Peace all good things are fometimes concludcd?yet when we fpeak ofHeretickj or Schifma- The civil peace ttckj breaking the civil peace , or ft rowing Doctrines tending to of a place vt \ break the civill peace , we muft underhand fome fuch words or Pe°Ple K °*e

ads of s//>/<?w^,wherein the bounds and orders of the City, Laws, ^nh ' anf

., , t. . /• ,/y . . . ', „ welfare o/ p*i-

and Courts are violated ; taking it for granted (tor tr.ts is the Sup- ^^ inbe*ltb

pofitien} that the Larves of the City fce meerly eivil and humane. -wealt Hence then I affirme, that there is BO D0thftJ4,tiQ lenent fo dire6^- otber. iy tending to break the Ctttes pe#ee,zs this Declrine of perfect*- tingwyunifoing each other for the cauic of conference or

Againc , it is a (cconci Fallacie to urge your order cf the Chttrck,

and

6 The bloody Tenant yet more bloody.

and the Excellency thereof , and that therefore it is a Rieach of the civ 1 1 peace, when the Order of the chttrch is not preferred : For although it is moft true, that fooner or later the Gtd of heaven pun- ity'^^ &t nations of the world, tor their Idolatries .Snperflittons, feace and pn- &c* Yet Mafter Cotton himielf acknowledged* (as was affiimed) jperity, wbtre that many glorious flourifhmg cities there are ail the world over, cbrin u not wherein no chttrch of Chrift isextanc : Yea, that the Common, weale of Rome&Q\\i\fas.& five hundred years together, before ever the name of Chrifl was heard in it ; which fo great a Glory of lo great a continuance* mightily evinceth the diftindYion of the civiU peace of a State from that which is Chriflian Religion.

It is true (as Mafter Cotton tells us) that the Turks have plagu- ed the Anttcbrift**nWQi\& for their Idolatries : Yet Hiftory tels us, that one of their Emperottrs( Mahomet) was the man that firft broke up and defolated two moft glorious ancient cities* Conftantinople (which had flouriftied 1 1 loyeares ( (ince its firft building by Conftantine) and -Athens^ which from Salons giving of it LAWS, had flouriflied two thoufand yeares,notwithftanding their Idolatries, &c.

Truth. It is apparent that then the Ckriftian Religion glori-

oufly flourifhed ( contrary to Mafter Cottons obfervation) vvhen

Christianity loft the Roman Emjerours took not power to themlelvcs to reform the

wojl under fucb a£, ttfts ia the Chriftian Church, but perfecuted it ; and then the

ftemeT'h/fa c^urc*3 was ruinec^ anc* overwhelmed with Aftfttcj and Anti-

power tonfwm ckriftitnifm , when thsEmperotirs took that power unto them-

tbe ChH'fch,&<:. ^^ves : And then it was ( as Mafter Cotton clfewhere confefTeth )

that Chriftitnitie loft more, even in Conftanttnes time, then Under

bloody Nero> Domitian, &e.

Peace. It cannot be denied (dear Truth) but that the Peace of 2 civil State ( of all States, excepting that of typical Ifrael) was and is meerly and effentittty civil. But Mafter Cotton faith further, Although the Inward Peace of a chttrch is Spiritual, yet the out- ward, Peace of it, Afagiftratcs muft keep in a way otGodlinef* and Hoxeftie> i Tim. 2.1.

Truth. The Peace of a chttrch of Chrifl ( the onely true Chriftian State, Nation,Ki*gdom, or city) is Spirit val> whether internal'™, the Soul, or external in the adminiftration of it ; as the peace of a civil State is civil, internal in the mindes of men, and

external

The bhody fenentyet more bloody.

external \nthc adminiftration and conyerfation ofic^ and for that place of Timothy >\\. hath been fully fpokcn to in this difceurfe, and the Diicufler hath as yet icen no exception againft what hath been fppkcn.

Peace. But further, faith Mafter Cotton, although the peace of a Country be civil, yet it is diftra&ed by difturbing the peace of the Church for God cut fhort the Coafts of the civtl State when fchu (hortned his Reformation, 2 King,! 0.3 i ,3 ^.

Truth. Mailer Cotton denies not (but confcffed in his di&ourfe concerning Bapttfm) that Canaan was T^/V*/- and to be curt out of that Land, was to be,caft out of Gods fight : which proves thus much, That the church of Cbrifl^ the 7/r^/now , negle&ing to reform., God will cut this Jfrael fhort. But what is this to a meer- ly civil State , which may flourifli many hundreds , yea fomc tboufands of yeers together ( as I before inftarced ) when the Name of the true Lord Jefut Chrift is not ib much as heard of within it ?

Peace . Laftly, (faith he) the church is a Society , as well as the Societies of Merchants, Drapers, &c. and it isjuft toprefervc the Society of the church, as well as any other Society.

Truth. When we fpeak of the balances of ^uflice, we muft di- ftinguiili between the Balances of the Sa»£lul*rj:m& the Balances of the World or civil States. It \s fpiritval juftice to preierve ffiritual right • and for that end, tktjpiritual King thereof hath taken care. It is civil ^u ft ice to preierve the civil rights ; and the Rights of a ctvilfocicty ought juftly to be prefervtd by a *•/'- 'oil State : ( and yet if a company ot men combine thcmfelvcs into a civil fociety by voluntary agreement, and voluntarily difTolve it> it is not / uflice to force them .to continue together. )

Peace. The church can leaft of all be forced : for as it is a fyi- ritual fociety, and not fubjedl to any civil Judicature ; ( though fome fay that a church in NevpEngland was cited to appear before 'sajntsare meer- a civtl Court :) ib is the combination of it voluntary , and the (y diffolution of it in part or whole is voluntary, and endures no Civil ctmbiiwng violence, but as a vtrgin (in point of marriage ) nee cogit , nee cogitur , {lie forceth net, nor can be forced by any civil power.

Truth. But laftly, if \tbejftftice to preferve the Society of the churchy is it not partiality in a mecr civil State to preierve one

D onely

1 8 The bloody Tenentyet more bloody.

onely foci etj, and not the per ions of other Religious ibcieties and consciences alfo ? But the Truth is, this mingling of the church and the world together, and their orders and focieties together, fts church doth plainly difcovcr, that fiich churches were never called out is i Ailed out of from the world* and that this is only a fcactpoliejf of flefly and blood, to get protection from the world* and fo to keep (with fome little frilling of conscience} from the Crofs or GxUowes of Jefa Chrift.

Truth. Yea, but hear ( faith Ma fter Cotton) thofe excellent penmen a>f the Spir it (both the Father and the$<?») David and Solomon. Firft David (Pfalme I 2 2 ) They (hall prolper that Jove the peace offfrttfifato : and $ol&wony Where the righteous rejoyce, there is great glory, Prov.i%. Now (faith he) what is the church but a congregation otrtghteous men ? If the rf/aj- £•/#£ of the Church be the^/<?r^ ofa A^itf /0#,furely the difturbing , and destroying, and diffolving the church is thcfkame and confuji- on of a Nation.

Truth. The outward fr offer ity ofa Nation, was a typical figu- rative blejfing, of that national zn& figurative church of Ifrael'm Canaan. It is now made good fpiritually to them that love the fpir^itualjerufalemi for though godlinefs hath a promife of things of this life convenient ; yttperfectttion is the common and ordina-

Tfrff flewifhinz r^ Portion °^ ^e ^^^ unc^cr c^e ^/^^> thoaghj that ^ be tf civil ftates. infinitely fweetned alfo to them that drink of it with Chrift Je fa > by the meafure and increafe of a hundred fold for one, even with perfecution in this life.

2. It is true, the rcjoycing of a Church of Chrift, is the glory of any Nation, and the contrary a (hame : yet this proveth not that God vouchfafeth to no ft*te>civtlfcace> and temporal glory, except it eftabliflh and keep up a Church of Chrift by force of armes; for the contrary we have mentioned, and Matter Cotton confefleth the flouriftiing of States ignorant of Chrift -, from Age to Age , yea,and as I have mentioned, even to twothoufand veers in Athens- fa. generations before it heard of Chrift, and fourteen generations fince, with the fprinking (for forne time) of the know- ledge of Chrift Jefus in it.

Settee. 2. But confider (faith Mafter Cotton) the excellency and yrtkcwinence of the church > that the world is for it, and would not fubfift but for it, &c. Truth

The bloody Tentnt yet more bloody.

Truth. Tis uue.glorietts things arefpoken ofchc City of God, &c. ycc for many Agts together Mafter Cotton confeffeth the Ng Nations of the world m-y fubfift & flour ifh without it; and though can eti^er itberhe^#//of the Nations vt the "world to countenance and chrifls Teftimo- cherifh the church ofChrift • yet where is there any commifflon, *y, or •'*«? ***- eitherin the Mi* or 0/*/ Teflament, that the .Afof/ww of the jw/dfhouldbe the;W£<?/, governors, and defenders oiChrifl Jffm his Spiritual kingdomc , and io bound to take up Armes t and fmite with the civil fiv or d (among fomany pretenders) for that which they believe to be the church ofChrift ?

Peace. 3 . (faith he) It is matter of jutt dilpleafure to Gad and fad gviefof heart to the chttrch, when civil flates lookc at the ft Ate of the church, as of little or no concernment to thcmlelvcs* Ztck* 1. 1 P. Lam. I. I 3.

Truth. Grant this, and that the moft jealoui God will awake in his feafon, for thciey/W, and for the perfections* idolatries , and blafpbemies • which the Nations live in : yet what is this for warrant to the Nations (as before) to judge and rule the chftrch ofChnft, yea, -and under the colour or defending Chrifls faith, and preierving Chrifts church pure , to tear Chrift out of hett- ven, by per fee ut ing of his Saints on earth ; and to fire the world with devouring \flames of bloody jy^r/,aad this onely forthe/j?^f fake of t\\e prince of peace ?

Peace. Dear Truth, we are now upon an high point, and that which neerly concerns my ielf * the peace of the j**r/^, and the Nations of it. Maftcr Cotton faith furcher, C7*^ winkcth at the Nations in the time of their igitortncc, and fufters the Nation to fleurifh many hundred veers together, as did the Empire of Rome-y yet when the church wChrift comes to be planted amongft them, thcn,as he brought the Turkes upon the Romans, for their perfe- cting the church, and snot preferring it in purity ; fb conlequent- ly will he do unto the Nat tons of the TV or Id.

Truth. I anfwer, the mott righteous Judge of the whole world hath plauged the Nations of the *p0r/W,both before Chrifls com- ing, and (ince, for their ^r/W<? and cruelty againfthis people, for \te\t idolatcriestbUfphemies, &c. YetMafter Cotton acknow- ledgeth that many flates have flourilhed many hundred yeers to- gether, when no true church ofGhrifl hath been found ia them :

D a and

a o The bloody Tettent yet more bloody.

and Matter Cotton will never prove, that G sd ever commanded the Nations and governments of the world, to gather or coniTitute his churches, and to preferve them in parity : For God gave his or- dinances-, both before and fince Chrift, to his people onely, whom he chufeth and calleth out of the World* and the Nations of it : and he hath punifhed and diflfolved them/or their obftinate neglctt tbereof. And for the Reman Empire , and the Emperors thereof, the Chrtfttan Religion, and the purity thereof, never loft fb much, as when the Emperors were perfwaded of Matter Cottons bloody Tenent, as Matter Cotton and all men leen in Htftory and Chn* ftianity mutf confefs.

Peace. But further, although (faith Matter Cotton) the peace of the chu rch be zjpiritual inward peace, yet there is an outward peace of the church due to them from Princes and Magtflrates, in a way of godhnefs i&dhonefty> I Tint. 2. But in a way of ungodlinefs and idolatry* it is an wholelome f ait hf nine fs to the churchy if Princes trouble the outward peace of the church, that Ib the church finding themfelves wounded,and pricked in the houle of their friends* they may repcnt>and return to their fir ft husband* Zech. ij.Hof.l.

Truth. The peace of the Church is not only inward, between God and themfelves • but as the Argument importeth, to which Difference of ^a^cr ^ott on anfwereth, the peace of the Church exte rnal and Spiritual and cl- outvr/trd, isjpirttttal, eilentially differing from the pMf* of the civil ftate, which is meerly civil and humane. When the peace of the churches, ssf*tiochi Certnth, Galatia, was difturbed by Jpiritualeppejtttonsy the Lord never fent his Saints for civtl help t© maintainc their jpirituatt peace, though the Lord did fend Paul to the higher-c/'z'/'/ powers, to preferve his civil peace, when he was molefted and oppreffed by the Jews and Romans.

a. For that place of Timot ^/.though I have fully fpoken to it in this dilcour (eel fwhere, yet this now : It proves not, becaufe the chttreh mutt pray for civil Ruler s> that (b they may HTC a quiet and peaceable life in all godlinefs and hone fly , that therefore ci- vil rulers zrzfupream rulers and judges Ecclefiaflical, next unto Chrifl Jefus , oFwhatisj-p^//^/}, holintfs &c. finceGod hath choien few w(/<r or w^/<r, to \&<ywgodlincfs : And although it is true that Gods end of vouchfafing />*<w* and qvittnefs> is, that

his

The bloody Tenent yet more bloody. 2 1

his Churches might walk in his fear, and in the wayes of godli- nefs ; yet it doth not hence follow, t\fr*Alagtflrates were the cattfes of the Churches walking in the fear of God* and being edited- but only ofenjoying Reft from Per fecutio#tAtt*9.

3. Although Gods chaftifemcnt call to repentance* and ai- thou°h the/**//* Prophet in the church of IffAtl was to be woun- ded and flaine (as they are now to be cut off jpirituallj from the church otfpintual Ifraef) yet was it ib in all the other Nations of the world ? Or did Chrift leftu appoint it to be fo in all the Nation* of the world, fince his coming, which is the great qttefti- on in difference ?

4. And indeed, what is this, hue to add coals to coals. ^^ wood to fire > to teach the Nations of the worlds be briars a nd ihorxs, butchers and tormentors to the Lilies and Ltmbes of the moft holy and innocent Lamb of God Chrt/l lefus ?

Peace. But God (faith Matter Cotton) cut Ifrael fhort in their ctvilftate or Nation, when they cut fhort their reformati- on, I King. I o.

Truth. Mafter CVf<?# elfwhere denying a National churchy which i$ bounded with natural and earthly limits , it-is a wonder how he can apply that inftance of National Ifrael, to the now f pi- ritual Nation and Ifrael of God ? May he not as well ^promife earthly peace and prefpertty then mott to abound to Gods people, when Godspco- when they moft profper a^d flourifh in holinefsy zeal. &c. The Ple

contrary whereof, to wit perftctttion>\s mott: evident in all the New m'l *n &^il~ all mens new and frefli *xpcrig*ct.

Peace. To end this Chapter, Mafter Cotton affirmes, that civil peace (to fpeak properly) is not only a peace in civil things for the objeft, but the peace of all the perfons in the City for the/#£/>#. The church is tn\zfoctety in the Ctty, as well as \.\\efociety of Merchants, Drapers &c. And if it be civil jnflice to protect one3then the other alfo.

Truth* Civil peace will never be proved to be the peace of all the fubje&s or Citizens of a City in fpiritual Things : The civil ft ate may bring into order, make orders, prefervc in civil order all her members : But who ordained, that either the fpiritual eft ate (hould bring in and force the civil ft ate to keep civil order, or that the civil ft ate {hould fa> fudge*

and

2 2 The bloody Tenent yet more bloody.

and force any of her /#£]?£?.; to keep fptrttual order ?

The true and living God, is the God of order, fpiritual, civil and natural : Natural 'is the fame ever and perpetual : civil z\- ters according to the conflitutisns of peoples and nations : fpiri- tttal he hath changed from the national in one figurative land of C 'anaan,to particular and congregational churches all the world over ; w\\\e\\orderfpiritual, natural or civil, to confound and abrogate, is to exalt mans /0#/aga;ntt the moft holy and incom- prehenfible wifdomc of

Examination ofC H A P. VII.

r

:N his defcription of Arrogancy and impetuoitfnefs , Matter Cotton tels us, that he that refuieth to iubje& his Spirit to the Spirit oftheprophetSt that (hall oppofe fuch as diflent with clubs ffpords and cenforious reproaches , or rejecl: communion with the ch#rch,&c. his practiie tends to the difturbing d civil or r^«r^-peace, or both.

Truth. It is a fallacious mingling of clubs, faords, reproaches, &c. with refiifing to fubmit to the Spirit ofprephecie in the Pro- phets,znd rejecting of communion j&t. For a man may out of true and upright confcience to God (as Mafter Cotton will not de- nV) re^u^e to iubmit to a whole true church* haviflg the Tr«//> of -mual and civil God on his (idc;and may Withdraw from communion with a church refinance $r di- obfiintte in fin, and this without breach o£ civil peace -^ and therefore the mingling or confounding of thefey^/'m//^/ refinances or diflurbances with guns,fwords> &Ci is a mingling and con- founding of heaven and ^r*£ together.

2. In that he faith, thefe wayescend to thedifturbance of either civ/7 or church-pezce , or both ; he fpcakes too like the doubtful oracles Q£ Apolloy which will be true however the event fall out; but yet he touchcth not the Truth of the ^#f/?/0#,which eoncernes civtlpeAcc only; againft the diffiurbtrs of which, I grant the civil powers to be armed with a civil fwerd, not in vaine, and concern- ing which divers cafes were propounded of ieeming Arrogance and impetHonfnefs in Gods lervants, and yet they fell not juftly under a- ny cenfure of breach of civil peace. Peace.

The bloody ~(enent yet more bloody. 2 3

Peace. Tis true (iaich Matter Cotton} bccauie chey were not wayes of Arrogance nor Impetuottfnefs.

Truth. But will Matter Cotton give way that any conference but his own may freely -preach and ^/<(^<?againft the ftate-reli- gton> freely reprove the highefl > in fliarpeft language , for mat- ter of religion, refufe conformity to the common eftabltfad rcli • s-tx -inftances f gion and worship, ditclaime fubjeftion to the civil powers, in fpi- h0!y ^eai \n ritual cafes, preach againtt the common policy and ieeniing TV if- Scripture, far dome of the State, even to a feeming ha&xrding of all , and latt- from wogance ly occafion great tumults and uproars (which were the fix caies ai- *f impetuoiij- / j « ^ ^ ir** /a f uu-rj u nefs.Thcfe were

leadged ? ) If Mafter Cotton granteth tms freedoms to other aleadged from

confctenc es befide his own, why preacheth he perfecuttenzgLmft Scripture in the inch a liberty) which other confciences befide his own, believe Ww# r^wewi they juftly challenge ? If to no other conference then his own, it is *nj ^^^ not his faying ten thoufand times , that his conference is true, and e others falfe, nor any other diflinclion in the world, can clear him

from moft unrig

Examination 0/CHAP. VIII.

Peace.

IN this Chapter (dear Truth) lies a charge concerning thyfelf. For whereas thou anf wereft an objection, that this diftin&ion concerns not Truth or errottr>but the manner of holding or di- vulging, Matter Cgtton affirmes the difti 'n&ion to Ipeak cxprel- ly of things unlawfull and erroneous, and therefore that it can- not be faid with Truth, that the diftin&ion coneemes not truth and error.

Truth. The truth is this , the former diftinftion fpeakes of matter, and this diftinttion (eems wholly to intend the manner of holding forth. The words were thele: [ Again, in points of Da- ttrtnc and Worfoip lels principal, either they are held forth in a meek and peaceable way (though the things be erroneous and un- r the arc held forth with fuch Arroance and Imettt-

lawful} or they arc held forth with fuch Arrogance oufnefs as tendeth to the difturbance of civil peace.] In which al- though things erroneous and unlawful are mentioned ; yet who

fees

2 4 The bloody Tenant yet more bloody. %~

fees not but that thofe words arc brought in by the way of Paren- thejtsy which may or may not be left out, and the diftin&iott be whole and indre ? And therefore Matter C0jf0# doth not wellto ipend precious time and life upon leeming advantages.

Peace. Yea, but (lakh \\z) why is this diftinttion blamed, when the difcufler himlelf acknovvledgeth,that there may be a way and manner of holding forth, which may tend to break the civil peace. f

Truth. That which was excepted moft againft in the diftintti- OH) was the pedecuting language of [arrogance* impettt&ttfnefsy £0j/?/r0A/iff/r,]without declaring whattliat was : to which Matter Cotton anlwers, that the diicoflers requeft, was not that he fhould compile a difcourfe, but return an anfwer to the letter of his friend • as alib that he charged none of Gods children with fuch things.

I reply (as formerly) Mafter Cotton's memory (though otherwife excellent) herein failcth ; for, fuch a rcqucft the diiculfer- never made unto him, by letter or otherwife. 2. Although he charged not Gods people with arrogance and impetuoufnefs , yet moftly and commonly Gods children (though meek and peaceable) are accufed to be arroga*t>impetftous &c. and 'tis the common noto- rious Unguage ofperfecutors againft them.

Peace. Concering thofe fix inft*nces wherein Gtdt children were occafion of great epp option and Jpirftttal hofttlity, yea and of breach of r/z>//p<?rf^, not withstanding the matter delivered was holy, and the manner peaceable, Mafter Cotton anfwers, they no- thing concern the dipinftion which fpeaks of holding forth things erroneous and unlawful for the matter, and for the manner in a way of 'Arrogance and impetuottfnefs, to fadtfiurlrAncc of civil

Trnth. I reply, fir ft, it fpeaks not only of erroneous and #»- lawful things (though erroneous and unlawful things be admitted in way 'of Parenthefis> as before.) 2. Hedefcribes not what this Arrogance and impctuoufnefs is, but wraps up all in one general dark cloud, whereia the beft and moft zealous of Gods Prophets and fervants are cafily wrapt up as proud, arrogant, and impe- tuous.

CHAP.

The bloody I 'event ye t more bloody. a <?

Examination of C H A P. IX.

IN" this Chapter I remember you affirmed, that one cauie of ci- vil difttntion and uproar, was the lying of a State under/*//* worfiip, whence it endures not the preaching of light and trnth, &c.' Matter Cotton ar.fwers, This is not to the purpofe, becaufe this is by accident*

Truth. Jt is as much to the purpofe to declare ( in the examina- tion ofthebresch of civtl^t^e a bout matters tf Religion] I fay, to declare die true caufcof iiich troubles and uproar es> as it is io the lea rch after the leaks of a (hip, to declare where the leaks is indeed, when many are laid to be where they are nor.

2. Whereas he confefieth that vigiUvt and faithful ones are not fo troubled at. the falle Religion of Jew or Gentih, as not to > tolerate them amongtt them in a civil body, he alleadgcth for in- prtfeffing^fyft- fiance, that the Indians iubje£ted to their government > are not /f #703 tribe- compelled to the confefflon or acknowledgement of their Religion: Engl'frinNcTV

1 reply* tuft, who fees not herein unchnttian partiality, that Pa- E*&*™ pw- * y , * . , , .1 .i r r\ • i i r tmtedmtlm'f-

%*Kj3BarbArfaMs (wnd happily might more eahly be brought from devillifh TVOY-

their natural Religion to a new forme, then any other) I lay, that fifa when En- they fliois'd be tolerated in their hideous worftifs of creatures and gli{h fearing devils, while civil people (his countrymen yea k may be the precious fons and daughters of the mctt /?/p6 6"^) (hall be t^»r« ted fined, rvhipt bani(hed &c. for the matters of their conference and worjhip to the true and living God ?

2. Js not this paflage contradictory to all Matter Cottons whole dilcourle in this book, which pleades for the purity at Religion to be maintained by all Mtgiftrates and civil governments within their jttrifdtttions, and the fuppreffing of the contrary, un- der the penalty of the deftntEtton of their lands and countries* and accordingly hath not the practice of New England anlwered- liich a dottrinc ? and yet., faith he, we tolerate the falie Religion of Jew or Genttle.

Peace. PolTibly (Dear Truth) the diflinttion between Jew, Pagan, and Cbriftian^ may fatisfie (for the prelent^) Matter Cot- tons conlciencc ib to write and pracliie : for thus he addeth, But

E if

2 6 The bloody Tenent yet more blooay.

if Chrtflians fhall apoftate, or if Jews and Pagans be blafphe- mous and {educing, then, (£•<:.

Truth. Who knows not but that the very Religion of Je w or Pagan is a blafpheming of the true Religion ? Revel. 2. 1 know the blafphemy of them that fay they are Jews, and are not, bur are the Synagogue or church of S*tha».

And whereas Mailer Cotton alleadgech for proof of this, Pauls blaming of falfe teachers, for being troublers to the churches of <jalatia>Gal. 5. and Atts I 5 &c. Who, that puts this infer enc e briftian. ""° ^hrifis balance, but will fee the lightnefs of it, thus? The cluftons. churches of Chrifl are to draw forth the /nw^and potyerof Chriftt and are nottoliirfer fuch as with falie dottrine trouble their peace > Ergo: Therefore the civil flat e muft not pennit fuch perfons to live in the world&c.

Peace. The fecond caule I remember , you alleadged of civil

diftnrbances and hubbubs about Religion, was the •pr&pofterow

way ofjiealing of corruptions in Religion, as by whips, ftockj>

Ton&hs ctst'ne ***tr*/*f*f***#*&x' unto this Mafter Cotton anfwers,Then the Ma-

over-bsord , a fixer* cafting Jonah over-boord7 for his fin was the caufe of the

ground, of per- ft or we.

- Truth. lanfwer, if that extraordinary and miraculous in- fiance, be fuffident ground for IMagiftratef cafting over-boord whomfbever they judge Hereticks, chenall^civilT?^^ zndfhips muft fo praclifein ftormes and troubles on feaw fhore, to wit, throw over-boord, put to death, not only Heretickj* Blafthe- mers, Seducers &c. but the beft of G ods Prophets cxfcrvantsj for negledl of their duty , Miniftery, &c. which was Jonahs cafe.

And if fo,doth not this fet up (and all the world over) by land or fea , all Kings and Magi fir at cs , all M afters of (hips and c/tptaines , to be the friritual and Ecclefiaftical Judges of the re ligien and fpiritual neglects of all their fubjecls or paffengers ? Such dottrine I cannot imagine would have relifhcd with Mafter Cotton in his paflage to New England ; and I hum- bly defire of God, that he may never taft the bitter fruit of this Trcet of which yet fo many thoufands oi Gods ferv ants have fed, and himfelf not a little (to the Lords praife and his own) in former times.

Peace.

The bloody Temnt yet more bloody. a 7

"Peace. Whereas you argued it to be light alone, that was able to difpell and fcatter the *»//?.; and fogs of darkle fs in the ibuls and consciences of men, Mafter Cotton aniwers, The judge- ments of God areas //^thatgoeth forth, Hof. 6. 3. Ifa. 26.9. and the falie Prophet repenting will acknowledge this,Z^. 13,5. Tkis was ! wounded in the houfe of my frie fid s.

7ruth. But doih Matter Cotton indeed believe that not only ,/(^ ^-^ * bltke Magiftrates, but alibcach private father and mother the filfe Pro-.. (as that place of%eck*rj, literately, taken~carries it) mutt now in

thedayesofthe G/?$><?/ wound and pierce; yea run through and Z-cch.

he

their Son the falie Prophet? would he juftifie a parent fo pra6Vihng though it were in the neglect of the publike Afttgiftrate* who happily may be of /he fame Religion with the fa lie prophet ? Will not this doftrine reach & extend co the polling down depofing and kjl!ing of all iuch^t/^rwrjand governments, which 6"^ in his gracious providewe hath fee upamongft all peoples in all parts and dominions of the world, yea and harden the heart of cP/ur0W;,the very Pope himlelfjin his King-killing and State-kill- ing dottrine ?

Peace. If ever Mafter Cotton wake in this point, he will tell all the world, that it is more Goftel-like that Parents , £;v- threMy Fathers, Friends, impartially fulfill this of Zechary I 5 . and Dent, i 5. fpiritually,in the friendly wounding, yea and zea- lous fliying by the two-edged fword of the Spirit of God, which is the word of (7<?^comming forth of the mcuth cfChrift Jcfay Ephef. 5. Rwel.i.

Truth. And it is m©ft true (as Mafter Cotton faith) that the judgements of God, legally executed , or more terribly poured forth in the vials ctfword, flagtte, and famine, they are as hea- E^-2^-5 Hof. venly lights fliining out from the Father of tights, teaching the '*' exa? inhabitants of the world righteottfnejs.

Yea the creation it felf, or each creature, are as candles ZK& glaffes to light and fhew us the invipbleGod and creator : but yet theie are not the ordinances of Chrifl Jefus given to his church. Theie are not the Preachings of the w>0r^3and the open- ing of tifcmyftcries of falvation, which give light and unilet- ftanding to thefimple, and convert the foul: Theie are ROT thai marvailous light unco which the call of Chrifl f#fa, in the

E 2. preaching

28 The bloody Tenent yet more bloody.

f reaching of the -word) had brought the Saints unto whom Pe- ter writes: The weapons of Pauls fighting* whereby to batter {Jovvn the'hieh f/i/?#07;*.f and imagixatioKsv't die Ions of men ri- ft Cor, ic, .gainfi the fans of God, were of a nether nature, $Cor.io. and his Aire$/ff»s to Timothy aad Titus, how to deal with Hirst ick^s - and Gainfayers were never heard of to be(uch,tittthc/<?»ofman, sndfon of perdition, brought forth fiich bloody weapons and bloody dtttrives in the afraires of Chrift Jtfes*

Examination &f C H A P. X.

IN this paffage Matter Cotton will fublcribe to the whole matter, faying, This Chapter may ftand for 'us without impeachment, and yet in this Chapter is reported the perfection , which both rightly informed zn<\ erroneous confciexccs (ufTer, and the blind eft ate of fuch blinde gwdes and blinded consciences who lo Breach andpra&ict.

Truth. Thefe firft words [fT^ approve no perfection for con- fci<nce~\ fight againft his whole endeavour ip this book, which is to let up the civil throne and judgement- feat over the con- fctences and foules of men, under the pretence of prefervin<* the church of C£r//? pure, and pimi(hing the evil of here fie, Itlaf- phemy &c.

2. They fight againft their fe Rows, which follow, thus [unleis ti\econfcience be convinced of the error and pernieioufxefs there- of] which is all one,as to fay, We hold no man is to be pcrfccttted fonhisconfctence, unleis it be for zconfcience which we jud^e dangerous to our Religion. No man is jo be petfecuted for his confcitnce, unlcfs we judge that we have convinced or conquered his cotefcience.

Tis true, all errot'r is pcrniciots many wayes to Gods glory, to

amansowne/^/', to other mens fottls and confsiences ; yet I

of .underftand Mafler Cot ton to fay, Except we judge the error to be

foand fomifchicvous. Tis true, there is a fclf-conviftion which

fome ctnfctcnccs Imite and wound themfdves with? But tofub-

The bloody Tcmnt yet more bloody.

mit thelc ettfctences to the tribunal of the civil Af*giflr*tet and P oners of the IVorl-d , how can Matter Cotton do this, and yet lay no man is co be perlecuted rbr his conscience ?

Ft$ct. Alas, how many tho*fands and **////*#/ of confcifn- ces have been pcrlecuted in-all ./(£*/ and Times\ \ a judicial-wAy* and how have their Judges pretended vt&ory and triuhtph^ymv our, We have convinced (or conquered) thcm>andyec arc they &b ft in Ate.

Truth. Hence came that hellifli f reverb, That notlvng wss motttbftinAte then a Cbrifttan : under ?p'nich c/^W of reproach hath been overwhelmed the moft faithful, zealous, and conftan: fyitKeff'es offefas Chrift.

Peace. But iaith M after Cotton* Some blinded e OH fete nee SMC. fo judicially punifhed by (7^, as his ia Ireland that burnt his £•&//# in imitation of Abraham.

Truth. InCudicafo it may be truly laid, the Magi ft-r ate bearesnot thc/ivor^in vainc; either for the puntfhingot p>-eve»t" ij^or-tuch^jr, whether KncleAnneft> theft, crue/tj, or pfrff- .'B. ^

cut ton. tbwtzb (HC* of

And therefore fuch conferences as are fo hardned by Gods c judgement, as to Imitc their fellow-iervants, under the pretence p ofxeafoind conscience (as in the inftancc of Saul his z*atfor the children of Ifrael a-gainft the <7/^>tf^i>//) they ought to bs fitppnjfzndfiintfktot, to be retrained and prevented.

And hence is lea ion able the fay ing o$Kf*g lames* that he dedred to be iecured of the Papifls concerning civil obedience* which fecftritjiby wholcfbme Lawts, and oth&r wayes : accor- ding co the wifdomc of eachy^fff, each fate is to provide for it lelf even agiinft the delttfions of hardned confctenccsy in any attempt whicU tnecrly concernes the civil fl*te and Common- we tie.

CHAP,

3 o Tfce bloody Tenent jet more bloody ,

r

Ex ami nation e f CHAP. XI.

'Peace.

N this Chapter Matter Cotton takes himfelf wronged, that he

fhould be thought to lay this down, as a conclxjion,\\z. that it is not lawful to peiiecate Icfta Chrift.

Truth. What difference is there in faying, It is not lawful to periecute a conference rightly informeJ, and co fay, It is not law- ful to persecute Chrift lefus • was it not all one in effecl. for Chrift to fay, Take up thy bed and walk , as to lay, Thy (ins are forgiven thee?

Peace. He adds, It is no matter of wonder to lay down the principles d Religion for a pro&fas Gamaliel did.

Truth. Who lees not a vaft difference between Matter Cottons

and Gamaliels fpeech? Gamaliel Ipeaks of that particular con-

trover Jie concerning Chrifls perfon z\\(\prefejfion , which the

An ovw-nilmg rews fo gainfayed and perfecutcd. Gamaliel fitly aggravateth

%-£%•» ^ihttrWl^*%^^ if poffibly it might

tff'/'caW io prove to be the Truth, which they perlccuted. Matter Cotton is dUeadge Gam*- to lay down not a particular anfwer , but general conclupons • lieljwe be had an(j notwithftanding that in tl*^ cotirfetf his Reok> he maintaines ' ^chandfuch^r/^^/d?», yet he layes this down as his firft con-

cl*fion : " It is not lawful to perfecute a conference rightly infor- hi* med, that \*>Chrift lefas in \\\s.Tr*ths and Servants ; and that, I (ay never perfecttfor profefled to do without a AlAsfy orco- orfghtinga- yering.

God, Peace. What of that faith Matter Cotton , for although they

do not perfecute Chr/fl as Chnft, yet they do it.,and it is no mat- ter of wonder to teli them as Chrift tells Panl, It is not lawful for them fo to do.

Truth. Doubtlefs whatever perfecttttrs profcfs , and what Apologies foeverthey make in all the particular cafes for which Gods fervants are perfecuted ; yet the Saints of (70^ have dealt faithfully to tell Perfecutcrs that they perfeeute Chrift himfclf,and to breath out the fire of Gods judgements againft them, even out of their own mouth*

But what is this to a eonclufion laid down ? for fo Chrift laid

not

The bloody Tenent yet more bloody. g I

not down his txpoftttlttto* with Patties a conclujton, as Mafter Cotton doth by way of teaching* but as a cwviftion, by way of reproofe.

Peace. Yetperfecxtors (faith hcj have perlecuted Chrtftzs Chrift ; for the Scribes and Phartfes laid, This is the heir, come, let us kill him: and Mian perfccuted Itftts as lefusi And if a Chriftian in Turkic fliall leek to gaine a T^r^r to Chriftiani- ty, they will periecute fuch a Chriftt*n> and in him 7*/w as

Truth. It is faid ^^/ 3 . that the lews periecuted Chrift out of io-Kor 'Awe - for though they had fufficient knowledge to con- r,-a.7 r

i i. t t ° i* /^ i n C if t>PFfJFJ£jH9afim

vmce them, yet did they not periecute C^r/y/- out ot a clearely ^»- vsr perfected <vixce£tonfcience, for then it could not be out of ignorance. And AS Chrift but as yet it was fufficient, that (b great a power of Gods Spirit appeared * deceiver, mite evidence otChrifis work* > as to make their fin tobca-^^ew^^ gainft the iSp/m of God: yet had they their maskjind covering (as is evident:) For, this is not the true Chrift or fifefliah , lay they, but a deceiver, a >p/>c/7,wovking by the power of the ttevi/, a blafphemery a fedftcer, a trait or >&c.

Againe, although wretched Ittlian perfecuted the very name of Ghrift and leffts (whom formerly he had acknowledged and pro- fefTed) Yet was it rtill under a wasl^or covering,, to wit, that he was not the true Son of god, nor his worfhip the Truth, but his Reman gods were true &e. And the lame fay the Tnrkes in periecuting Chriftians, and in them Chrift leftts as a Prophtt inferiour to their onely great and true Prophet Mahomet.

And laftly, neither Scribes, nor Pharifees, nor /#//<*#, nor Tttrkes&d or do perfecute C^r//? 7^/«j otherwise then as they weie and are bound to to do by Mailer Cottons dottrine, as fhall further appear, notwithttanding hisp/^, that fuch MfigiftrAtts muft forbears to punifh untill they be better informed.

Peace. But let tyrants zzd per fecutors profefs what they will (faith Mafter Cotton,} yet this varieth not the truth) nor impeacb- cth the wifdome of the c welt* f on.

Truth. Sweet peace, how can I here chute, but in the firft Cant.5. / flee* place obierve that great myftery of the -waking fleep of the raoft yet my heart precious iervants of the raott high God, in the affaires of his wor- w.^/&. jhipan&tiiK, Kingdoms of his dear Son? Awake- .for what fiery

ccxfttrcrs

5 1 The bloody Tenaatyet more bloody.

cenfttres juttly poureth forth this our excellent Advcrfarie againtt the oppreffours of confciexce, eatituling them with the names of tyrtms and perfec fiters, noiwithftandug their vaine profejfions, pretences, apologies and pleas for their tyranny and Bloodfked ? Againe, how fait afleep, in his fo zealous pleading for the greateft tyranny in the -world, (throughout his whole book) though painted and wafted over with faitt pretences &c ?

2, He granteth upon the point the truth, which was affirmed, ' and hcdenyed, to wic< that \\oferffcutor of C7?r/y?cvcr pcrlecu- ted Him as the Sen of GW, as Jcftfg, but under ibrnc tnask^ or covering; as thou lands of black and bloody clouds 01" persecuting witness in this cale inoft lamentably make it evident and ap- parent.

Peace. Matter Cottons next charge is very heavy againft the dtfcuffery for exalting himlelf above C7o^ jn thcdilcerning of Ma- fter Cottons fellow fhip withperfecutors, notwithstanding his^r^- jejfion againft iiich perfecuticn.

Truth. The Lord Jelus faw in the I eyes fuch a contrariety be- tween their profcjfions and prattifef (even in this cafe of perfecu- tion) Mat. 23.

2 . Hioileif in erTccT:, but even now,faid the fame of all per fee -ft - ttrs ; I Whatever pretences they make, faith hej and they wiilp-c- A deep mytfcty tend great things of love to Chrift, and kits him ten thowijnd ion. times ,when treajons zn&fl aught ers are is in their courfes.And will Matter Cotton fay that Chrift- lefus exalted^ hirHfelf above GW.in fpying out lo great a myftcry ? It is no new thing, that Matter CWf0* (hould be apt to lay with D'avid, That man that hath done this thing {ball die, not duely considering and pondering that our (elves areyd«j ot bleod. and children of ^^/yconclemncd by our own mouth, if the righteous Indge of the whole world fliould deal ieverely with us.

Peace. But Matter Cotton (for a clofe of this Chapter) com- plaincsof his own fuffering of bitter perfccution, and the Lord It- fits in him, bciBg unjuttly flandered, cxcepe the difcuffer can prove, that any doftrincvf his tendethto perfecute any of the fervants

Truth. Let a mans dottrinc and prattife be his witnejfes^nd let every (oul judge in chc fear of God, whether the dottrtnc of

tHis

The bloody Ttnent ye t more bloody. 5 3

this Boo\ maintaining fuch and fuch a ferfictttttn to be an holy truth veafrA white in the.l/W of the Lank, agree not lamen- tably with ail their imfrifonings, banifhings &c. inflicted upon fo many Several foitsof their own cwntrimen, ft tends, and £rf- thrtn'm the wilAerntfs for matter of Rettg'w and confciexc e ; amonott whictuhe &W /*/#/ will be heard at laftto have laid, Why perlecutcft chou me ? why bamfheft and whippeft thou wr&c?

2. Will not ail perfecting prelates, Popes &c. take hearc from hence (according to their icveral religions and confctences) to periecute the hcrettck.* bl<*fphemert fedt*ctr,&c. although they all will fay with Mafter Cott&ny It is not lawful to periecute a confcicnce rightly informed, that \s>Chrift feftu in his truths or fsrvtnts ?

Pence. But the difcufTer (faith Mnftcr Cotton) is a bitter yerft- cut or, in (landering him, and Chrift Jefa in him, for a f^-

Truth. I tee not but Matter C$t ten (though of Davids /firt^

may be guilty of Sauls lamentable comfUtnt, that David perfe-

cuted him, and that he could finde nonctop/V? him ? Who knows

not that all and cur own Popifli Bifkops vbguetn M*rics> y^

and of late times our Proteftant Bifbops agamft the non-conforntifts flaming tb&

have been wont to cry out, what bitter ferfecutitn themfelves the [heep perfe~

have luffered from the flanderous senfttrcs antd rffpreaches of the tf*te ^emt

fervants of Chrift Jefa againft them ? Who yet have (hot no

other arronves at them but the faithful declarations and difcovc-

ries of Gods holy truth, and the evil of the otyofing and perfectt-

ting of it, and the profcjfors of it? And how neer will Mafler

Cottw be found to cloie with that late bloody Woalfc (fo far as his

chatne reached) BifhopLartdj who being an tnftrume*t of the

bloody hunting and worrying of thole three famous tvitneffes of

Ghrift, Matter Prin, Mafter ftaftvricl^ and Mafter Burton • yet

at their publike ientence in the Star-chamber, he lamentably com-

plaifsfdthzt thofe poor Lambs did bark and bite him with unjuft

reproaches) (landers,

CHAP.

The bloody Tenent yet more bloody.

Ex*mi**ti** *f C H A P, X 1 1.

Peace*

M After Cotttn here firftcomplaineth that his words are mif* reforttil concerning the fumfhrntnt of the htrttick* after

* Tit. $ . I o,

Truth, I deiirc that others may judge in three lars.

Firft, whether the fumm and pit hot the words are notren- dred.

2. Whether this TV**/ 3 . was brought by Matter Cottons prove (as is_now pretended) that an Herttick might be perlecu^ ted with an excommunication after once or twice tdminititn : or whether the qncftion be not of another kind of perfection.

3. Whether that T/>. 3 . 1 1 . do hold forth, That although a man be a herctick^ bl*fphemertfeduccr> he may be punifhed with a C/Z//7 or corporeal punishment, yea though he fin againft his own confciencf*

I add a fourth, whether indeed (as Matter Cotton intimates) the di {buffer makes this T*t. g , a refuge for hereticks. Great found and noife makes this word her f tick* hcreticks I dare appeal to /^/j under tb Matter Cottons einfcience and memory, whether the reading of Attar is a feal- hiftoritsy and the txperiencc of time will not evince and prove, e d myfttry, that beretifkj and ChrifliAns* heretiekj and Martyrs ( or wit- neffes cfiChrifi) have not been the fame men and women : I fay agaiae, that fuch as have been ordinarily and commonly account- ed and perfecuted for ^r*r/<-£/,karebeen the fervants of the moft high Ged, and tht followers and vtitneffes of the Ltr^ J'fas Chrift.

Pe4tf. You know (dear truth] the catalogues ofkertjits and htrttickj extant &c.

Truth. Grant it (fwcet peace) that fome in all times have fuf-

A chAlle*?e to ^erec^ ^or errone6** conference . Yet I dare challenge the father of

the devil \\m- I*ffs Wmfelf to difprove this a(fertion,That the moft of fuch (beyond

ftlf. all comparilbn) that bave ever futfercd in this world for hcretickj*

have been the difciplcs and followers of Ckrift Jcftu* And oh

that not only the Lions, Leopards, the BfarS) Wolves, and T/-

gers

The bloody Jentnt yet More bloody* 3 ^

pers (the bloody Fharoahs Sau/s< Hereds> Nereis, Popes Pre~ lates &c.) fliould fetch from her.ce, their perfecuting arrows and All Anticbri* comwiJfioH** but thar even the David*, the men after Gods own faa&bwt?n ' heart, he 4 fa's (whole hearts are ferffft with God) that fuch as ^fc^/ 3 are the {beep and lambs of Chrifl , (liould be fo monftroufly ^,y ^ew* ^ changed and transformed into /y<?»j, bsares&c. yea and fhould Fortrefs. flie to this holy Scripture of 7 it. 3. for this their unnatural and monftrous change and transformation.

Examination ofCHhP. XIII.

Peace.

IN this i 3 Chapter,dear truth, you argue the great miftake of the world in their common clamour, an heretic^ an heretiek^ a T< .. pcrfon obftinate in fundame ntals\ and you prove that this word c«/7^f' her 9 tick intends no more then a perfon obftinate againft the admo- ffffi0#softhe Lord, although in \^\. matter si upon this Matter Cotton concludes in this 1 3 Chaptersthat the dilcuffer gives a larg- er all wanes for proceeding againft erroneous peribns then himfeif did.

Truth. I muft deny that thcdiicuffer gives a larger allowance then Matter C0/f0#,oranyatall, that the hereticks or obfttnate yerfon fhould be dealt withall by the Civil Alagiflrates of Crete^ but oncly by the fpiricual power of the Ltrd Jcftts.

1 . For firft, )/VThat though I granted that an obfttnate pcrfon, contending about Genealogies, ought n@t tobefuftered, but after once or twice admonition ought to be rejeftedt And ,

2. What though I grant that afccr fuch faithful admonitions once or twice, he cannot but be condemned of himfeif ? yet ac- cording to his third anfwcr, how will it appear that I grant, that an^r^r/V^is rightly defined to btcntebftinate \& fundamen- tals, when I maintaine, and Matter Cotton feemeth to grant,that the her etick, may be fuch an one as is obftinate in lejfer joints and prattifes ?

3» Further, let the word tgtr&Tflai imply an overturning, yet will it not follow, th,at therefore an heret ic ^.is he, who is wil-

F 2 fully

3 6 I be bloody Teittnt yet wore bloody.

fully obftinate> in holding forth fuch errors as fubvcrt the/< rwii of the Ctnfti** rtlrgron : For however that Matter Cotton faith, That fuch dtffHtes may tend to overthrow Christianity* yet that is but in remote tojjlhility, as the prick of a finger may kill the£f4rf> ifitranckle and Icftct. and ib go on from member to member without means applyed : yet this cannot be faid to be a morcal wound at firft. So is it in the £0^7 of Chrift.

Pence. The Apoftle dilcourfing of meats and drinks, of eating and drinking with offence, calls an offeafive eating a deflruftion of the fottnot which Ckn&dicdi and yet I fuppofehe will not fay that that difference was l fundamental differ met,

Truth. Ic hath been a grofs a nd barbarous miftake of the mo- tiffpoltzersof learning* both divine and humane. The Clergy horrible a- both of Popifh and Protcftaxt fattions and w&rfhtps i And how tfd />r«- many are the thoufands of millions of A,bttfest pr&phanxttoas and tv£!L bl*$kemies ag*inft the G^ of heave* in all(the Antichrifia*) fins ofChriftend0mf,\n all f Teachings t writings* proceedings, and ;/- precejfes > touching this name heretick^ herefie&c? By the im* partial cenfnre of the Lord he is an heretick^^ who wilfully per-" fifts in aay (infui doftrins agaioft the due admonitions of the Lord; for every £/f and parcell of leaven is to be purged out of the houfe of God, as well as the greater and lumps.

Examination ofC H A P. XIV

IT is a falfhood (faith Mafter Cotton} that I call the flight lift- nings ofcGods people to the check/ of their confciences, their finning againtt their conference : for I fpeak not (faith he) of the {inning of Gods people againft conference ^ but of an heretickiub- verted, much lef$ do I call their flight liftening to conference an heretical {inning agaiaft conference, leatt of all do I fay, that for flight liftening to the checks of confcicnce, he may lawfully be per{ccuted as for {inning againtt his conference. And he adds this gall to the former vinegar -, Thus men that have time and leafufe at will; fct up images of clouts, and then {hoot at them.

Truth.

The bloody Tenent yet more bloody. 3 7

Matter Cotton* clicwhcrc,granteth that Gods children may (through paffion .-<#•<•,) be carried on to dcfpifc admonition, and rmy be excommunicated^ and iF fo, how can they refuting of Chrift s admonition in the church, be excufcd from finning againft the {^condemning of themfelves? For if a chttd of God mzy potfibly be e xcommunicAted for obftinAcy in fome JM^/O*, r*w/>- tAtions &c. then may he be this heretick. or vfilfnll man in this T/M.

Tistrue, that in an houre of great ttmptAtitwt Gods people may fin againft clear light of cowiftim , and fe*ttncc of confctenct >as ZXwW and /V/*r &c. Bin: (a 1! conceive) thchely Spirit ot God in this 3 of Tittts intends not luch a clear nefs of fe If- condemning , but either that the kd*}dniti«rts of the Lordwz lb erident and clear, that either it he in itis own conference betore 6"^ improved chetn lerioudy andduely> they would clear up the truth of GW unto him : or elfe the check* rtcoxfcieKce arc iiich as are recorded to have been (Cant. 5.) in the mem&trs of Chrift, in the Church of the ^;v/ ; and Malier Cotton cannot render a fufificient realon , why they may not alto be found in the members of the churches or the Chriflians.

Peace. I perceive indeed (dear truth) the wonderful eftefts ofa ftrange tongue > in the church otChrift i The noile and (bund of a GrgtkJffGfd heretic^ in poor Englifr) eares, hath begot a con- clujton thataperfon refufir.g or.cecr twice admonition forfome^f,^ 0fGod point of Dottrinc, is fuch an herettckjbt monfttr, that he c.innot may poiflbly be poflibly be a child ef(7^; whereas Matter Cotton granting that a «» Hereiic\. child of 6"^ may poffibly refute once and twice admonition^ and fb come to be excommunicated^ What doth he then in piaine £#- ^///^, but fay, that a child of God may be obftinate to excem- mnnicAtion or rejection (that is in Greek) be an heretick^? And what is this but contrary to his former Afftrtion, that a child e <£God cannot be heretical Jy obftinate to rejcttion. &c.

Truth. Q^ieftionleis no child of God, but in temptation, may fin hereticall}) that \$>obftinately upon once or twice ad**Hwrtion> againft the checks and whiiperings of his own confcience, and a- gainft that evidence of tight, which ^afterward) lie wondreth how he could detpitc : and this rejecting or catling forth of the vi!ib!e j

fociety of Chrip Jeftts and his iervants > is nocfor dsflrutti-

ox,

2 8 The bloody Tenent jet nitre bloody.

on but humiliation and falvation , in the day of the Lord ^cfa. Teacf. I judge, that no Ion o£peaeet in a ibber and peaceable mindc, can judge, is Miller Cotton here doth, this to be an image of clouts.

Truth. Nor can I learn, that the dilcufler Co abounded in time and leafnre, as to make iuch image s(*s Mafter Cotton insinuates.) It is not unknown to many witneffes in Plymmouth* Salem, and Trovidencey that the difoaffers time hath not been fpent (though as much as any others whoibever) altogether in fpiritual 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 lean tell, that when thefe difcnffions were prepared for publike in London^ his time was eaten up in attendance upon the iervice of the Parliament and City, for the fupply of the poor of the City with vfood (during the ftop of coale from Nevocaftlc, and the mutinies of the peor for firing.) Tis true ,he might have run the \.Q&ZO( preferment, as well in O Id as New England, and have Tor which fcr- fa£ c}ie leafurff anc| tjme of iuch wh® eat and drink with the drtink^

Ihurroftbe * etjy an<^ ^mltc w^1 ^1C ^d™**k^**fi't}titt fellow. fervantS; times and the But God is a moft holy witnefs, that thefe meditations were fitted necejjity of his for publike view in change of roomts and corners, yea ibmetimes d&artunt he (upon occaiion of travel in the country, concering that bufineis of h^hlsrecom- ffien^ jn variety of ft range hottfes, ibmetimes in the fields, in the T^V^^^*/m^ °^ tra<vgl ; where he hath been forced to gather and icatter the dtfcufjers his looie thoughts and papers.

time m compo- Peace. Well (notwithstanding Mafter Cottons bitter cenfure)

/ing ofthe^ B^-fome peribns of no contemptible note nor intelligence, have by

dy Temm. letters from England, informed the difcu(fcr> that thefe Images

of clouts it hath pleafed God to makeu(eof to Hop no imall

leases of perfection, that lately began to flow in upon diiTenting

. consciences s and (amongft others) to Mafter Cottons own, and to

^tbe'fcee^Hd thep^^and qttietnefs of the Independants, which they have (b

comfortable Iong» anc^ ^° wonderfully enjoyed.

fupplies efiem- Truth. I will end this Chapter, with that famous dtftinftion porals,Tvhich ^ ^ of the Lord Jefuf • * Diggwg> %*gg*»g* Stealing, are the three * wayes by the which all that pretend to bzChrtfts Stenvardsntz maintained. They that cannot digg can bcgg the glittering pre-

3 only / affirmejhatfach as mil no' leach without mowyjhey mrf and do beg orfleal,

fee-

The bloody (enent yet wore bloody- 39

fctinents of this preient cvii world , and the wages- of Balaam.

They tha: cannoc *//£ can /*v*/, in the waycs of f rated- oppreffio», chip Jifm hit

f.wrf/0#»&c.But by the mercy of the moft high, the dtfcufferhztii &&*&* of

been iuabled to get his bread by as hard digging as mott diggers

in New or MEngland have been put to: and let all men judge,whe*

thcr luch as can big or^M/ind cannot digyx fueh as chuie neiiher

to bag n<3>r y?<rrf/, but dig , have moft time and leai'ure to mike fuch

images of clouts, &c.

Examination of C H A P. XV.

Peace.

IN this paflfage (Dear Truth) we hear a found of Agreement • Matter (T«ff0»confenteth, that this third of Tttus cvinceth no civil rejettton , but excommunication out of the Church of Chrift . and he faith, That no tillable of his conclttfion lookes at more.

And whereas it might be objected, That excommunication cannot fitly becallcd perfecution : he anlvvers yes, and quotes Ltikj 21.12. John l 6. 2.

Truth. Were it not for the fierce hands of angry Efaus, this fliril fweet yoke might pafs for Jacobs. What ever Matter Cot- tons ends and iatentions were (of which I cannot but judge cha- titably) the eye of (W alone difcerneth, but for Matter Cottons w0r^&(illablesand argttings, let all impartial readers and con- fdences judge of thcle four confederations.

Firft, Whether the word perfecution, do not in all proper and ordinary fpeech Cgnifie penal and corporal punifhmenc and af- fli&ion.

2. Whether the point in queftion agitated between the prtf*n$r and Ma fat Cotton throughout the book, concern not only penal and c0rp0r*/afli$ion: and whether it can be imagined, thattl: prt finer, or the difc*ff*r&t any that plead for \htpurtty ofChrtfts lfally tafyn for ord**a»ces,coMe\et plead againft excommunicating an here- any fp'mtud tick^ot vvilful oftendor out of the Church of Chrift: And al- though the Scriptures by Matter Cetton quoted; do mention ex-

commu-

4 o The bloody Tenant yet more bloody .

communication, as an unjuft oppreffion ; yet they fpeak allb or corporal affliftions, imprifonments , bringing before judgement- feats, and killing alib.

3. It could be told in what countrej* at a publike ientence of banishment of a certaine perfon, a text of Scripture, Rom*i 6.\ 7.

9 (parrallel with this of fit. $ ,) was alleadged by the chief judges

court for a ground (notofy^/m/**/ excommnnication, buc) of r/v/'/jOut of the Commonweal.

4. Were it not more for the name of Ged, for the honour of his truth, and the comfort of Maftg£CVfe*,pIainely and ingcnuoufly to acknowledge his mifapplying of this holy Scripture of Tit. 3 . then to cover itbyfo thin and poor a plea,t/*'*. that he intends by fcrftetttion , excommunication out of the Church of Ckrifii

C H A P. X V L

Peace.

M After Cotton here grants a toleration to P*ga»s> yea and Autiekriftians* with one exception, to wit, fo that they continue not to ieduce^^

truth. But it mutt be remembred, that before and afcer he maifltaines yerfecution againtt Apoftatcs^ blafyhemers> and ido- latonrs> and then who knows not how all thcfe four ibrts. jfews, Tffrkff, Pagans, and Antichriftians, are fulhsf blafrhemy and idtlAtry ? Now in eale rhey ieduce not, they are to be periccuted as idolaters and blafthemers, how then are they to be tolera- ted?

Ptace. It could not be (had not this holy man been catcht with fipping at the bloody cup of the great whore} that Mailer Cot- totes affirmations and doftrines fbould thus quarrel amoflg them- felves.

But further, I fee not the equality of his yoaking the Ox: and the Affe together, when he further couple, ch Deducing of people into wor/fc/p of falie(7^/, confidence of a mans own msntfcc. (which are JpHritttal matters ) with feductng into f edit ions againft the lives and eftates of iuch Princes

as

the bloody Tenent ye t wore bloody. 4 1

as will not fubmit their confidence to the Bijkop of Rome.

Trttth. Your observation (dear peace} is feafoaable ; the for- mer are meer Religious and/ptrttu/it, the latter are meerly civil* againtf which the civil flute is bound to defend it felf with civil weapons.

Peace* In the next phce Mafter Cotton chargcth the difcujfer •with wantofr*.*/0»; trttth, and candor, fer obierving how unfit1 ly thole Scriptures of PhiL 1- Rom. 14. are produced to prove a toller fit ion of leffer errors : And he affirmes, that he never intend- ed, that what the Churches might not tolerate, the Ctttes mighc not, &c.

Truth. The point is tolerating or persecuting by the civil ft Ate ; whatever therefore be Mailer Cottons intentions, itisap- parant, unlefs fat Cities and Churches of Rome and Philtppi be Examination of confounded together (as commonly they arc in c*fe of yerfecuti- p^^- 3 on) I (ay it is then apparent that thefeisno Scripture brought for the civil flate its tolerating of ptints of leffer moment, nor are thefe Scriptures brought to any purpofe in hand , but pco- phaned.

Peace. But obferve his Argument, The -civil ft ate tolleratcs ytuythecvts and lyers, to Hvein Towns, Cities &c.

Truth. No well ordered State or City caa fufrcr petty Tkeeves and lyers without fomc funifhment, and we know how fcverely in the State of England, even theeves have been punifhed even with^^itfclf ; but Maftcr Cotton is againft fuch c r*e Ity, fw he plead es for tollerating of icffcr errors, even in points <£ Religion zndworfhip. ment of Theeves

2. If teller Ming of leffer err ours be granted upon this ground, «* viz,* till God may be pleafed to manifeft his truth • is not the fame a ground for tollerating of greater, as the \\olyjptrit of God argues 2 7V«r. 2. trying if God may be pleafed to give repen- tance ?

Pfrfftr. Yea but (faith he) the greater will infett, and ib is more dangerous, and the toller Atton is the more unmerciful and cruel to the fouls of many.

Truth. Lyarsznd Theeves infect alib, even the Civil ftate, and a little leaven will leaven the whole lumpe ; and therefore as the Commonweal ought not upon that ground to tollerate petty

G tkceve*

The bloody Tenent yet more bloody.

theevts and lyars . fo hath Chrift Jefus provided in his holy king- dom and City againft leflfer evils, and upon this ground, that a little ieaven will leaven the whole lumpe. But yet Chrift fe ftu hath not ipoken (where he gives command for this thing to the Co* rinthians or Galatians^Vi fuch peribns fo leavened, ftiould ('to- gether with their being put out of the Church for obftinacy in a •litclc leaven) be put out of the world or civil flat e : (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.)

c

Examination of C H A P. XVII.

Peace.

Oncer ning the holding forth of errour with an arrogant and boyfterous fair it to the difturbance of civil peace, Matter Cotton moderates the matter, that he would not have fuch put to death, unlefs the civil peace be deftroyed, to ti\z.deftrufttondi the lives and/*/*// of men.

•rk civil and, Truth. I cannot but here fir-ft obferve the confounding of hca- fy'mtnal life w* an^ earth together, the Church and the world, lives and 'cittfounded. fottls ,&c. as if all were of one nature,

i. Neither blcfied Paul, nor I, aeed to be accufed of cruelty in that grant of Ptuk if alleadged (&4fts 2 5^) for there will not be found ought but a willtngncli to bear a righteous fcntence of death in fome crimes committed againft the civil ft ate.

3 . Mafter Cotton may here oblerve, how >uftly (as he ipeaks of ti&hereticty he condemnes himfelf, for it is too bloody a Tenent (faith he) that every man that holdeth err our ia a boyftcrous and arrogant way, to the difturbance of civil peac*> ought tobepii- mdied with death. Is not this the whole icopeof his diicourfe from Dent, i 3 . and other abrogated repealed laws , to prove (what was juft and righteous in the land of Ifrael) fo bloody a lenent and courfc to be inforced in all Nations all the world : over ?

Peace. Mafter Cotton excepteth againft that fpeech [But if the

matter

The bloody Tenent yet more bloody. 4 3

matter be of z Spiritual or divine nature. \ There is no errorilaith he, ca n be ofdivixe nature * though it may be fyirituaL

Trttth. Mailer Cetton may hear Solomon here faying unto him, Be not overwifc &c.

For fiift, the words are not, If die err our be of a divine nature* but if the matter (chat i«,the controverfie,caufs £c.) be of a fpiri- t# aim divine. nature: which diftinftion between humane and divine things, I conceive is the lame with chat of •& if dome it ielf dividing between Gcd and C<ef*r : Give to God.&c. Add fo> though no crrour be of zfpiritual or divine nature (taking the words in theit highch) yet the matter in queftion may be of ibme fpiritftal or divine consideration, belonging toGod> and his wof- (hip ; and no: concerning the Commonweal cr Civil flute oft&ev, winch belong to Cafars care.

2. Taking fpiritualas i: is ufcd fometirnes in the holy Scripture ss oppofite toflefa and bloody I fee no ground for that dif^invHon, between fptritfial and divine : (jedisz fpirit, an^ i\\tfpirttuAl man diicei neth All things : In fuch places and tlxMr like (co my un- deift3nding)y^/r///^/and divine arc the lame thing.

Peace. But I marvel at the next paffage : how can Matter Cot- ton with any colour rfrcafon or charity conceive t\K diftujfer fo reafonlefs and fencelefs, as to intend by thefe words, [Suchonely break the Cities or Kingdoms s ye ace, as call tor prifon>- and faord againft hereticks^^ as if (as Mafter Cotton pfas and iaitli) that mvrthererS) feditious pcrfons, rebels y traiterf, were none of them fuch, viz,. Peace- breakers.

Truth. This word [onely] can onely have a faire refpe& to tech as a re charged by their opinions of Religion and worfljip to break the Peace cf the Commonweals, who (of what con fciencc focver they are) may freely enjoy their wfiincc ^.rfhif («. ther of many and faile Cods, or of the true God in a falfe way) and yet not be guilty of the breach of civil peace, but onely they (I lay they onely in this COMJI deration} who by their dottrine and pra-

.

. As the ^v// appeared an Angel of //£&* in Samuels mantle, So JohnHusmA. Jerome of Prage, are declared for <fcttf/f with the poured W^'y/// upon their heads ; and under this cloud ofkcrejic and black name of hcreticktWQb commonly have

G 2 luffcred

44 'fk* bloody Tenent yet more bloedy.

fuffered in ail ages the true meflengcrs of Chrift Jefus^ Thus cryed they ouc> A&s 17. Thele art they that have turned the world *y fide down, and are come hither al(b 5 and thus did they fct the City all on an uproare. And Atts i p. not the wor (kippers ofChrift fill'd the whole City with diif*Ji0x, but the worfbipers of" Diana,) wh© filled the heavens with that Bedlam Otttcry of two houres continuance, Great is Diana of the Ephcfians. ' truth. With as little reafon and peace ab lenefs of Jpirit hath

to cr Great is the Ch*rch o? Rome,

Great is our holy Father t^t Pops, Great the Mafs* Great the

Virgin Mary^ Great: the General Connects, &c. And in later times, Great the Church of England, Great t\\tChriftian Ma* giftrate, Great the Miniftery and Bifhops of England, Great the/n>f/*r*'tf£and covenant of the people, ^r. and luch as difTcnt from us in theie p*/'»r .r and pratticesy perfecute them as heretickjt and dtfturbers of the common civil peace.

Peace. In the reft of this Chapter, Mafter Cotton makes three grants with his exceptions annexed.

Irttth. Pleafe you (afw peace} to mention them in one. and accordingly I (hall weigh them in the balance together.

Peace* I • Saith he, The many cattfes which the difcujfer before wrote of, are all of them allowed, but nclhc of them concern hold- ing forth of *rr<?r.f, which is the point in hand.

2. Saith he> It is ealily granted that they do break the Cities fo'mvatefae- or ^fll^oms Pf*cff> who cry out for prifons and fwerds againft ' fuchwhocrofs their judgement ex -practice in religion, to wit, faiih he, unlefs their religion be of God, and the crofling of it be fuchasdeftroyeth *n& fubvtrteth the Religion of God.

3 . It is alib eaftly granted (faith he) that many complaine moft who are moft in fault themfelves.

Trmh> To thefe three I may anfwcr thus in one. The Mjfte- ry of preaching or folding forth the witneis of the Truth offefw; is interpreted by many to be the My fiery of the firft feal,the Vphite horfe ; and the being per \fc cute dor: flaughtered for the word of G0<i and teftimony of jefta>to be the Mjftery of the third feal, where the fouls under the Altar cry to the Lord for vengeance againft their pcrfecvtors. Thefe my ft tries are fcaled up, and they a re t\x Lords tetters* not to be opened and read by every

one

The bloody Tenentyet more bloody.

one, but (as fealed letters be) by liich to whom they are di- redted.

Peace* It follows therefore, that in the midft of all the cries of Jews, Pagans, Tftrkes> and Ant ichrift tans [Our Religion \s the Religion of God : You are an heretick^ you are a ferfecator> We are true Chriflians, we are perfccuted&c.'] that the hearts of Gods children muft be comforted and ftaid up with the fight of this Myfttry* And doubtlefs it is moft commonly (though notal- wayes) true, that the imprifoned, fined, whipt, banidied, hanged, burncdjC^.in point of Religion, have been fo inhumanely opprefied for the word of God And the Teftimony ofJefus.

Our own Chronicles, Records of England, and blefled Mafter Fox will in part evidence to us, that fcarce a King or Qgeeuof Engltnd hath paft fince Richard the fecond his time , but the btod of the wttnejfes of lefts more er Icfs hath been fpilc in their Raignes, as the blood of Heret tcks, Schifaaticks .&c. and but on. few drops of the blood of any Heretick^ indeed have fain to the ground.

Truth. The difcujfer therefore humbly (to my knowledge) de- (ireth accord ing -to Mafter Cottons wifh to reflect upon his own Two [ way, and humbly to beg of God two things for himfeJf, and all in petitions any meafure cenft red and perfected as heretickj. ferfeouted

Firrt, lofephs tnnocency, ^nrity.chafltty, in all thofe foiuts and qn* ft ions wheiein they arc charged, and condemned un- chan.

Secondly, lefephs patience to bear the accupttions, ee»fares> imyrifonments &c. from the tongues and hands of them who are nocorioufly unclean and guilty before the z>ealotts and revenging eye and hand of God.

CHAP.

The bloody Tenent jet more bloody.

M

Examination of C H A P. XVI 1 1.

Peace.

Any of the folio* ing leaves and Chapters (dear irxth} are fpent upon that great and heavenly yorable of the Tares, a about which ib many holy fingers, dead and living, have beeii ib labonoufly exercifed, all profeiTmg to unty yet fome by ieeniing to tintie> have tycd the knot the fitter.

Truth* It is no wonder (fwect peace^ to finde Matter Cotton fo intangled both in his anfwers and replies touching this Parable; The Parable of for men of all forts in former ages, have been Ib intangled before the Tares. him : To which purpole, with thy patience I (hall relate a notable pafTage recorded by that excellent rvitntfs (or Martyr) of God, Matter F ox in his book of Afts and Monuments : tis this, In the ftory of Matter GeorgeWifchart (that famous Scotch tvitttefs of Chrifl leffts} in the dayes of King Henry the eighth, there preach- ed at the arraignment ot the faid Wifeheart , one lohu Winryme* ftibprior of the Abbey of Saint Andrews fa difcouried on the Pa- rable of the Tares, he interpreted the Tares to be beretickf; and yet contrary to this very Scripture (as Matter Fox himfelf ob- ferveth , though ellwherc himfelf alfo maintaining it the duty of the Ihs Pa/able of civil Magi ftr ate to fuppreis heretic^*) I iay the faid \Winryme Tares gYifly 4" concludeth that hereticks ought not to be let alone until the har- veft, but to be [upprefl by the power of the cwil Magi/Irate : So that memorable it is that both the Popifh Prior, and that true- ly Chriftian Fox, were intangled in contradi&iovs to their own writings about the interpreting of this Heavenly Scrip- ture.

Peace. O what cauie therefore- have all that follow Icfus to beg of feffts (as the Difciples did) the bleiTed Key of David to unloole this holy miftery ? In the entrance, therefore of this dif- fourfe&c difcffjfer obferving Matter Cottons expofitton to be fal- lacious, and the Tares to be interpreted, either perfons, or do- 8rines,oi practices, he blames that Matter Cotton gives no argu- ment for proof of fuch an interpretation : Matter Cotton re- plies.

Firft, Neither did the Author of the letter five reafon for his in-

terprc-

The bloody Tenentyet wore bloody. 47

terprctation. 2. That they both gave ons interpretation. For the Amhorofc ti& letter faid, chat ibme expounded the wheat and Tares> to fignifte fuch as walk in truth, and iuch as walk in lyes- now arc not (lakh MifterC0ff0#) hypocrites and fome corrupt doftrines and practices coincident with fuch as walk in

Truth. I anfwer, Firft it might be both their failing, not to fhcngthen their interpretations with fomc light and evidence from Script are or reafon, although the Prifoners failing the lels, as being forced to write by fh^fts and difficulties in pr!joM,an<l lathe fhoiter, when Matter Cotton had fue&tthztji to inlarge and con- fiim without control^c.

2. When the prifoner interprets thcT^r^tobe fuch as vealk^ in lyes, it will be Ibund evident upon examination, that he mean- eth fuch as manifeftly, openly, vifiblywalk in thetrue/?rfl/^/j»of Chriftiatutji and fuch as openly and vifibly walk in the lyes of tiyyocrifie fe falfe and Anttchriftian dottrive and worfhip. That diftinftion of fecret and open Hypocriflc is feafonable : fecret^ implies fuch a dijpmuUtion as may lie hid under the true outward profejfian of Chrifl Jcfusy as in Jt*das> Simon Magus, Ananias and «&*/)- p/7/r/i &c. Open hypecrijie implies rhe profedion of the w/«» of//», fitting in the Temple of God (or over the Temple of (?W) pretend- ing the Name ctChrift^ and yec apparantly and vifibly, falfeand counterfeit, and but pretending, when fuch pretences andihewes are brought to the Touchflone of true Chrifiianity. ,. P^ffr. Your cbfervation is true, as alfo a lecond, That thefe hypocritical dcttrtKes and practices are to be toileraced to the end of the world, this he fets down \\\ general, not inftancing in parti- cular what dottrine and praElifes are to be tollerated : and on the other hand, the whole drifc of his Book* maintaineth, that fuch •pcrfonsidottrines or frattices, that arc idolatrous^ or blafpht- mous> or infettious, are not to be tetter atcd or permitted at all ; which f*Jfages to my understanding have rust harmony among thcmielves:For what is all the whole Religion of every Antichrift, but a Mafs or Chaos of HypocriJiejdol*try>Herejie3Blafphemy>

Bcfides, Mafter Cotton had dealt more plainly with this holy Script ure^ , ^if, he, had explained what he meant by fuch dottrines

and

4 8 The bloody Tenant yet more bloody.

a lad prafttfes [comming neer the truth] and fet down the bounds* how neer as to make them Tares.

Truth. Dear Peace> Who knows not that the -weeds of the vrildernefs come neer the flowers of the Gar den, the counterfeit may come neer the ///<?, and the falfe ntettal the true gold ? And though it be true that feme d&ttrines and practices be not ib grofs as other, yet they differ buc (as the Scripture fpeaks)as whores and •tphorem9t*g€rswnQ>Kg& them(e!vcs;fome are more proper ,and yz#<r, *+&y<mngfriAf (tinted-, fomeare old.def armed &c. And yet the e- j?**/? weds, counter fi it -/.and -whores areualufFerable in the Or^r- m ***** the Co™*"0™**1** houfe> and M of Cfer//? : Though yet all Nations fab- *n ^e ^^^ Commonwcttlc* the \\kQjpiritftAlftrumpet may chal- j?/! w^fc civ/^ lenge a civil Being; if in r/'z>// things unreproyeabie. Beings, Relati-

•OM&C. ' - - - -- - -

ExtmittAtion of C H A P. XIX.

BUt in this Chapter, Mafter C<?rr«» in the ifTue granted?, that the TaresfigmfacperfoHS, by Chrift-s own interpretation: For [them that do iniquity \ may leem to be an explanation of vAvl& ?Surx.(ivf&KA , &\\fcandals, that is, perfects holding forth of /<:*»- ^<«/<7«j and corrupt dtttrincs and practices , like unto true and found.

Truth. Yet withall he chargeth the difcuffer with lightnefs and inconfttncy) for endeavouring to prove that corrupt dottrines and prtftiees are not to be tolleratcd,and yet,faith he, the difcuffer pleadcsthat fuch perfoxs ought to be tolle rated. Whereas the difcuffer twice in this Chapter exprefly diftinguifheth between to- leration in the Churchy aod toller ation in the world^ and affirm- cth, that although the Church of Chrifl Jefu$ cannot tollerate ei' tfactperfwscut practices which are falie and j4ntichriftitin, yet the civil ft Ate t the wtfr/^,ought to tolerate and permit both.

And therefore Mafter Cottons mconfiderate charge of contra- etittiin will not ftick, becaufe of thole divers refpefts or States, thefpiritUAlzid civil > as it was no contradiction in Chrift le- fnsi to affirme that 7<?&# BAptift was Ettas, when John himfelf affiroieth, that he was not Eli as : For in fcveral r:lpc^s the

Negative

The bloody Tenent ye t more bloody. 4 9

Negative of John , and the Affirmative of Jeftu were both true.

Examination of C H A P. X X.

Peace.

IN this paffage (to my undemanding) Mafter Cotton after much ieemin<7 cont eftation and disagreement , yet in condition he flbakes hands and agrees with the dtfcttflfr in the maine point in qucftion.

Truth. Your obfervtition reacheth home • for let it be granted, that the Greek. worc* %*&*** fhould not fignifie All weeds fprung up with thcj?Jb*4fj but one kind of weed, and that in fpe- cial which Matter Cotton faith Diofcorid.es defcribeth : Lee it be granted to be the lame with Lolitent, and that there is a great fe- militude between the Tares and the Wheat, while they are in the blade ( feme of which particulars aie controvcrfiat :) yet it no way oppoicth that which the dilcufTer maintaineth, to wit, the eafi- nels ofdifcerning thefe tares to be tArts, when they are .grown up to blade and fruit. And therefore Mafter Cotton at the laft, con- fcifeth that even t\\t&tares (unkr.own hypocrites) (according to his own exposition) ought to be differed in the church of Chrtft to the harveft or end of the war Id.

Peace. I cannot but Wonder how Mafter Cotton ihouid once imagine, that it might poifibly ftahd with the order, piety, and ftfeij of tlie profejjlon of Cbrift- Jeftts , that fuch a generAtion of known hypocrites fhould be perpetually flittered.

Truth. Doubtlcls the Lord Jefus was not of Mafter Cottons minde,who to vehemently warned \i\sfottoivcrs to take heed of the leaven o^hypocrijle. Bcfide, if known hypocrites may be iuffc- red and not caft out, Why may not known hypocrites be taken in ? And what is then become of the true mAtter of the chnrck, to wit, true livingftotses ofajpiritttal life and nattire,(o far as outward- lycanbedifccrned ?

Peace. This after t ion hath fo foule a reprefeMtAtitH, that Ma- fter Cotton is forced to draw this vaile overhand therefore lie adds, uncill the fruits ofkjpeerttes grow notorionfly fcandAlotts.

* H Tr#th.

50 The bloody Tenent yet wore bloody.

Truth. 1 cannot fathom how tbefe two agree : Firft, known hypocrites aiay be tolerated until! the worlds end; 2 . Tolerated no longer, then untill the/r#/f / of the hjpocrifie grow notoriously fctwdtloHs : For will not all retfon and experience ask this cftte- ftton : How comes it that this fric»d> Jubjc&t and Spoufe of Chrifl is now a known diffembler* traitor, whore, unlefs by fome fc*nd*lo#sfr*its fo declaring and imcafing of them ? If the fhame- ful fruits ©f the unclean per Ion, I Cor. 5. were ftifficient to deno- minate him a wicked per fen, why were they not fuificient to war- rant ?4tul to fay, Put away therefore that wicked perfon from amongft you ?

Pe/tce. But let us mind the Scripture quoted : If (faith Mifler Cotton) foolifh Vtrgins be cafiout of the church, the wife Vir- gins may be found ibmetimes fleepisg as well as they.

Trttth. Neither gotd. whfate, nor -wife Virgins are to be caft

of the wife and. out °^c^e church of Chrifl, while they appear to be fo : yet fince

fiotift Wrim Maftcr C^rw clfcwhcre grants, that a child of God (goodwheAt,

' rfW 4 W//IT Virgin) may lb ftand our againft the chttrch ofChnft

(iQ{*mcpafIion) that he maybe caftout^- How much more

then ought the ttres and foolifo Virgins (while fo appearing) be

excluded ?

2. If the wife Virgittsbt received into heaven, as the foolifh (hut out, will it not evidently follow (even the contrary to that for which Mafter Cotton alleadgeth this Scripture) -to wit, That when typocritfs are difcovered, they are to be kfpt out, and confequent- Jytobc**/? out of the church of Chrifl ? except Mafter Cotton will fay, that the kingdoms of Chrifl on earth ', may receive and- keep in her bofome fuch (iinking weedes, declared fo to be, which the kingdoms of Chrifl in heaven abhors.

Who queft ions, but while dithjpocrific of thefe jW//fc Vir- gins lay hid in their empty veflcls, that outwardly they appear- ed as wife as the -wife Virgins ? But when the frntts of their hy- •pocrifie difcovered them to be foots, how can Mafter Cotton (ac- G<>rdiag.to the truth as it is in Jefw) affirme, that foolifh Virgins {known hypocrite s)wt to be kept in and not caft out of the chttrch tfChrift unto the ead of the world ?

Tetcc. O how contrary is this to the very f fundamentals >e f- a church or Spoujc of Chrifl Jefa>

which

The bloody Tenent yet more bloody.

which is (by the confefflon of Papifls and Proteftants^ a feciety ofwtfe ytrgtMs^ifably Saints holy and fkithful perions,ay0**>fjr of fuch perfons as outwardly profels to love Chrift Jefttt uprightly (Cavt.i .) and to be eipoufed co him, I Cor. J, I .

Truth. Yea, and how contrary is this to the nature of Chrifi leftts, whofe heart is all one fire towards the daughters of le- rttfalem (C*wf,4.)and how contrary to the charge that great and iblemn charge of the Lord Icfttt to all his followers, to take heed of that leaven which is hypecrtjie, which if fuftered, will k&VCR the whole lumpe, and render the garden zndfpottfe of Chrift a hypocrites filthy dunghtH, and whore-hotifc of rotten and disking whores and hjpocrites.

Examination of C H A P. XXI.

Peace.

M After Cotton here endeavors to prove (as many hare done before) that the Field which the Lord Jefa interprets the world, was meant by him to be the Chursb, as he is laid to love the world, lohnl* to be propitiation for the (ins of the world* I Ioh.2.

Truth. In thefe and many ether places of like nature, it pleafeth the Spirit of God to fet forth his love to ma»^i»det diftinft from all other creatures : As allb the impartiality of his /*z^,cal!ing his chofenoutof all forts of finners, mankinic all the world over : and yet it cannot be denyed, but that the Scriptures fpeak frequent- ly of the -world and of the church in a far diftindt and contrary acceptation. So, as when he nameth the church, it cannot figai- fie the iv&r/d' and when the world, he cannot be faid to intend the church , the reafons therefore on either fide muft be expended and weighed in the fear of God, why the Field here called by Chrift the vt>orld> cannot be intended to be the church of Chrifl.

feace. Your right difti»guifhingi is a right dividing of the veerd of Truth ; but (faith Matter Cotten ) it cannot be the world in proper fignification • for which he alcadgeth three reafons.

H 2 Firft,

the bloody Tenent yet more bloody.

Firft, Becaufe there had been (lakh he) no place for the fervants wonder at the appearing of the tares verie 27. for what wonder that the world, fhould be fo full otfornic*tirs>&c? Was it ever o- therwife ?

Truth. It is true, tiaat the -world lyeth in wickjdnefs, and Is full ciSfcrmcatorS) idolaters &c. and yet it was ibme thoufandsof ycers when the world was not full c^Cbriflian^ that is, anointed^ Q\ holy for vie at or s holy idolaters &c. That is indeed and truth sintichriftian, and that alone is the point in queftion, about which this a nhver of Matter Cotton hows, but comes not neer it. This is indeed a mcft dreadful and wwderftilfotnt of the wtfdome, Tht my fiery o? juftice, and patietccc of God , fo to luffer fo many millions of MftiMs men anci Women, to arrogate to themfelves the name and profcjfi- en °f 'he mo^ h*fy living God, and his holy Son Chrift jefes^o be called Cbriftians> anointed or holy, and yet upon the point to hate the holinefs, trttth-> and fpiricof Chrift fefus.

Truth. This is doubtlcfs to me (what ere Matter Cotton im- agines) a wonderful myftery in all -dges fince thelc tares werefirft fown, tofce,! fay, fomany millions of holy idolaters, holy mnr- thercrs, holy whoremongers, holy thee'ves &c.

The blafphemy of this is fo wonderful and dreadful, that I cannot fufficicn tly wonder at him that wonder ^>not how this comes to pafs.

Truth. The like I anfwer to his fecond Reafon, that it is true that we read rot that ever any of the Minifters or Prophets of* Chrift ever effayed to pluck up all fuch vietous notorious perfons out of the world, as they demanded concerning the t Are s, for then indeed as the Spirit implies,! Cor. 5. the whole ftate of the world would be overthrown ; but yet this hinders not, but there may be a defire in Gods fervants to pluck up this or that feel or fort of peo- ple, Jews, Txrks. or Ant ichrifl tans.

Peace. Dear Truth, you make me call to mindethe defire of Chrifls difciples, that fire might delcend ^Qm heaven, not to confume &\\fornicat9rst idolaters, all cruel and unclean perfoxs out of the TV <?r/d, yet that particular, unmerciful, faferftitious Town of the Samaritans, they defired that fire might come from heaven and confume them.

Truth. Indeed this dejire of the dtfdfles is no ftrange dejire,

for

The bloody Tenent yet more bloody.

for what elie do All they dcfire, which permit not in the c

any Religion, worfhip or confctenct but their own ? Nay far be-

yond lhat, \vere the whole worlds ncck^ under their imperial }°akf'

(the many millions ^millions of bUfrhemers, and idolaters of

all forts ) if they will not be convinced at their word, mutt be cut

off from all natural and civil being in the world, by Fire and

Sword.

Peace. His third reafon is, That the yilcufler reckoned up as paralcl goats and (beep , wheats and tares (as generally,faid he, others do) and headdeth, that in the pureft ekfPckttixt ti\zruine of Antichrift, there fhallbe goats and (htep, wife and foolifh Virgins, untill the coming of Chrift to judgement) Mat. 2 5.

Truth. Although the Silcufler {pake of that eternal /^wxj/- en between wheat and tares (heep and goats approaching ; yet he never faid, that the **>•<•/ and goAts figrified hypocrites in the Church, which is the point in qxeftion : Nor dare 1 lubicribe to that opinion* that after the deftruttion of Ant ickri ft, \N\\ZK purett times of the church fhail come, that there fhall be fuch a mixc eftate in the church of Chrift, untill the comivg of Chrtfl to judgement.

For firft, Although goats were clean for/Wand facrifice, yet it is apparant, that as they are for the left hand, So they are vifi- bly known by every child, where goats and (keep are kept. And to image that vifible hypocrites, fuch as tares goats, tff?profita6/e fervattts.footifh Virgins &c. fhall in a mixi way make up Chrtfts chttroh, and thac in the puteft tiaies cf the church, of which there are fo many and wonderful prophecies , is to me not onely to frame a church eftate point blank crols to the purity of thole churches, but even to the fivft dpcftolical churches, ye* and againO1 that frame of church cttate in New Englaud where Mi- tter Cotton hath profeflfed (though now 't is faid the door is wider) againft receiving in liich members as are vitibly foolifh Virgins* goats &c.

Peace. Mate Cottons fecond .aniwer is, that if the pteld be the world, as \\iztares Anttchriftians aad falie Chri/ftivts , yet they were firft fowa in the field of. the church*

Truth. Not ib : for although there might be many infirmi- ties and diftempers, yea fome great corruptions in the firft Ckri-

ftian

The bloody Tenent jet more bloody.

ftianbodj tiit church of Chrift- ; notwithstanding that Antickrift

Tfafirf rife 0/is an Apoftateyzt it will not follow jthat the tares were firtt Town in

Ant'ichn{hsns tne true ffafigfr^ becaule Sathan might eaftly raiie up fome profef-

fors of the name of Chrift, which the true church would never admit.

And as Sathan might raiie up perfons, congregations worships,

which were not according to Chrift • So might he eafily raiie up

chnrches Congregations zndfaieties of fuch tares with whom the

churches of Chrift might 'refute fociety. So faith Job»\ There are

many Antichrifts, whom yet we cannot well imagine that they

were in the churehes of the Lord ft fas.

There came falie ^sfpoftles to the Church at 'Eykeftts, but yet that church examined and found them lyars. And fo long as the churches were watchful, thole tares kept in the world. But when the churches began to be ileepy, the Tares might undilcerned creep into the church

This may be as well,as when Apoftates fall oftTrcm the ciiurch, go out from it, bccauie they were never of it .- and alfo as well as that the church of C^r*/?maydrowzily negle<5l to purge out the old leaven ofperfons and things, which may ibon overlpread and over-run the whole luwyc and garden of the church of Chrift y untill it be turned againeinto ©ne common field of the world to- gether.

Peace. Matter Cottons third anfwer is> That Antichriftians mutt not be tolerated unto the end of the -world, becaute God will put it into the heart of faithful princes to hate the whore ; and after that, we read of a vifible ftate ofN'ew JernfaUm before the end of the world, Rev. 20. 21, 22.

Truth. It is not faid, that thole princes that (hall hate the vvh«re fhall \xfathfHl princes : and fince Maftcr Cetton ieems to hold tbat by way ctierdinAntc (and fo in obedience) the Kings of the earth (hall with the iword deftroy Antiehrift, 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 tix.Umbe, as well as hate tine whore. For they fhall make war with the lambe , and the Umb fhall overcome them> as comes to pafs after the ruinc of tkc whore, Rev. 19.

a. Judgement may be executed upon the whore by way of

mutual

The bloody Tenent yet wore bloody. «( 5

mutual 7 ttdgentent each upon others, when in themidft of their

(pirituat whoredoms, and drunk ennefi with the Saints blood> The judgement

they foal! fall out with the whore (as uiethtobe in Tvhorcdome}oftbegftti

and turn their whorifh loves into otttragiovs fnry 5 and the very

defcripticn of their fury looks this way, for it is not the property of

fobcr and faithful men (though repenting of their whoredoms) to

make a -worn/in naked (though a whore} and to eat her^/fc/fc>as it is

faid, thole fhall do.

But grant (as we moft hopefully do) the whores confttmption fey the ten homes of the Beaft> arid the flourishing of new Jerufa- lem upon the earth (Rev. 20. 21, 22.) before the end of the world (all which are great difputes among the people of Ged) yet 1 judge it ncceflfary that two or three queries be fatisfied for the further clearing of the holy mindc of the Lord in this parti- cular.

1 . Whether (as fome have and do argue) the end of then^r/^ in this Parable and other Scriptures do exprcfly and undeniably lig- nifie the end cf the world and jbdgtm*Ht-d<ty literally, and not fome other myftical^r/^ of time, fince the word jfiav ( ufual- ly tranflated world] is of 'vw'vmsJigHif cation, and ibmetimes fig- nifies an Age.

2. Whether thofeten Kings which fhall deftroy the whore ^ fhall be abfolutcly ChriftiAn, true S*i»ts> followers of fefits they and their Armies, orelle remaining Antichriftian homes of the Betft, fhall yet execute the judgement of God upon the greac whore : as Jehu remaining both hypocritical aud idolatrous , yet dafht out the braines of that great whore le&tbel, and executed judgement upon B**ls Priefts : yea and even as Henry the eighth tumbled the P&pf cut of his chtire in England, and thoufands of his Popelings with him, he fuppreft and threw the whor* Iez>«bel the church of Rome out of EngUnds window , and yet con- tinued to burn the Saints of lefus upon his fix Popifii and blovdy Articles.

5, Whether that mighty Army of Gog and Magog, which is muftcred up after the thoufand yeers raigne of Chrift, be not in part made up of the ten homes, even after the whore of Romes ctnfumpion (as before in Henry the eighth his cafe) which horns with their peoples. Chrift will have yet to be tolerated as Tares

in

The bloody ftnaat yet more bloody.

the field of the world, though not in the Church of Chrtft.

Peace. What think you of Matter Cottons grant, that the filtt fruits of Axtichriftians may be t ares ibwn in the field of the church, which afterwards grow to be Briars and Thornes ?

Truth. lobfervethat tobe/vir*/, of Antichriftian wor/kip- }e rs, and briars wdfbernes {opprsjfers and perfect or s ) are both of them of a falieand Amtchrtftian nature, wh;ch ought to be far from imitation of the Rofe of Sharon) or die Ltly of the v Allies.

But 2. Arc there no -tare J,that is, hypocrites, but in the church • and muft a 11 the ^r/^^ and t homes (oppreffors and ferfecutors, &c.) have no root from the wildc world , but fruni tins gar den of Chrifts church ?

•Peace. Nowwhere,as it was urged, that it flood not with the wifdomc and love of Chrift, interprecing this parable. and opening what the field was, to call the field the world, when he meant the church : Matter Cotton anlwers, that Paul by the fame wifdome uicth the fame -wordy i Cor. 5. God was in thrift reconciling the nccr/d 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 ofy\\zCorinthians> as the Lord fefus doth at the requeft of his difciplcs.

And where Matter Qotton faith, that it is no more an improper fpeech to call the church the world . then to ipeak of Ghrift as dyiog for the world, when he dyed for the church.

Truth. I finde it not to be iaid, that Chrtft died for the world, but grant chat it hath pleaied the Lord in his moft infinite wtfdtmf, to caufc the tearm of the world to be ufed in various Jignifcati- •ns ; yetktaey ififtancebe given of any Scripture, wherein the Lord oppofing the church to the world, the wheat to tares, doth not diftiaguifh between the church redeemed out of the world, and the world it felf, which is laid to lye in wickednefs , and to be fuch as for which Chrift Jeiiis would not pray,/^» 17.

CHAP.

The bloody fenent yet more bloody. 5 7

/CHAP. XXII.

Peace.

IN th:s Chapter was urged the fctp* of the Ltrdjefxs, to wit, to foretell the A«nchrtftianftate oppoling the true Chnftiax ehnrslt aad VHrfhip, as alio to comfort aid ftrcngchcn the hearts of his jSp/Rr?*ffte» againft the gricvAnces ariiing therefrom ; and properly* where it was urged that the cltursh confifteth oacly of good /*g «/ §00^ ground, and that the three forts of Bad ground vifibly fo declared, &***£• , are properly in the wor/d, tad not in the (fourth* Matter Cettvx anfwers,

Firft, Did not Ckrift preach to all tkfe forts of heartrs in the the Jews ?

That»4f/*w4/ church of the lews* in its firft vijtblc niifted oacly of good ground. Now that: the o:hcr

three forts ofchctrcrs were in ihtfk*rck of the l*ws% it wasan^/<! *4/irjr' «•' , , . i , . . . , Teivnh Ch/i''rh

ACcUcnt and ttrrupttoi* : when they grew incurable^and rccei^d J

aot the *dm9niti«*s ofthc Ltrd> by the JL*r<i /<?/«/ and his fir- v*?tts, preaching ucto them, the Lord c*ft them out of feis fight, iieftroyed that n*tio*Mtt church* and eftabltfocd the Chriftitn church.

Now what is this to the permitting of known kyficritct in the Chrifti*» ckurek to the worlds. ead ? (ince that the proper ieatof kyovfu kjficrifc * and of all ot\MT*ickfd*tfst is the world, which indeed properly cosfifteth of the three forts of Bad ground, as the church and Garden of Chrift) of the ko*cft and

Peace. But further, If (faith Matter Cottin) thcchildrca of die ^«r^-membcrs be in the church, then they growing up to ycers, become ibmc of them like the high-rvaj, tad fornc 1 ke the fttiy., and fomclike the t her my ground.

Truth- Admit the Chrifti** church were conftitured of the *4turAlfefd&nd of-$rwg (which yet Matter C»tten knows will never be granted to him, and I believe will never be proved by him : ) yet he knows, that upon the difsoverj of any fuch portion ' chxrcht the church is bound to admonifh, and

I upoa

58 The bloody Tertent yet more bloody.

upon impentt ency (after admonition) to caftthem into t the proper place of (iich kind of hearers and profeflbrs.

Peace. Mafter Cotton proceeds to a third anfwer, to wit, Though it be not the proper work of the church to bring up then- own children to become the fincere people of God And Chrifi hath given his Church and his Gojptl preached to it, to lye like Ictvcn in three pecks of meal, till all be leavened., M<u. i 3 . 3 i . And he hath given Ptfttrs and Tt*chers> as well for the ga- thering of the Saints, as for the tdifieAtion of the B»dy of

Truth. I anfwer, the proper work of the Ptfters and Teachers, is to feed i\\t(heef andflockj and nor the Heards, the wild Beafts in the world. And although it \% the duty of parents to bring up their children in the nurture and fetr of tKc Lord ; yet what if r ***?» th°k children retu{c to frcquent tnc ASfcmblics of the Church.tnd U S A' vv^at ^ofe three forts of bad grtnnd or hearers will not come within the bsunds of the P*f»rs and 1 'etchers feeding ; hath not the Lord lefa appointed other Officers (in the fame Epbef. 4.) fe* the gathering of the Stint sy that is .fending out of the Church of Chrift,Apoftlcs , or Meflengers, to preach Chrifr lefus to the three forts of l>*d ground , to labour to turn them into gtod ground ?

But alas, to falve up all this, the c ivil fword is commonly run for, to force all forts of ground to come to churchy inftead of the fending forth(^0»*.i ©.) tnthe4ve*ljrfow?rsy*€c.Qi&\K£ to the Or- dinancc-of Chrift leftts.

Petce. But ^vhat fay you to his fourth anfwer, viz,. There is no fuch Refcmbttace bet ween th« high-way-greund and g$od ground, a$ between the Tares and the jfhttit, nor would the ier- Tants wonder at T^ref in the high-w/ty&Qi ask about their pluck- ing up.

Truth. I anfwer, Let the high-T*My} ftony, and thtrny ground be considered in their fcveral qualities of frephaKexffs, ftwiKcfs and worldlinefs, and all the/^»/of men throughout the whole wrld naturally are fuch • and tis no wonder, nor would the fer- •vants of Chrift be fo troubled; as to defire their pluckiag up our of the tvsr/d. But yet againe conftder all thefc forts of men as profeifing the »4»c and **ointi*g of Chrift lefts in a falfe an^

coun-

The bloody lerjcnt yet more bloody. <? p

counterfeit AntickriftiAn way, aad then it may well be wondred,

whence fuch monftrous kind of Chriftians or anointed ones Antichrist «ns

aroic : And Gods people may eatily be tempted rather to deftre vonfars /* re-

their rootin^ out of the world, then the rooting out of any fuch lores <e !&on>

of ground or men profeffing any other Religion, Jewi'j'h; Afabo-

mcttn or Pagan, Anttckriftitn and falie Chriftitxs being more

oppcfice to the kjngdsmc wChrif Jtf*f, and more dangerous,by

how much mote&c0ti»iffrfeit and Traytor is worle then a pro-

fcflcdF^.v, an Antichriftttn (whether P apt ft or Pretejrtnt)

worte then a Jew, * Pagan, Whether Indian, Tnrke or Ptr-

of C H A P. XXIII.

Scill of ihc Tares.

THeier^r^ (iaith Mafter Cetton) a re not fuch linnersasarc oppolite and jcontrary, for then none (hould be oppofitc or contrary but they.

Tr#tk. I acknowledge (§s Mafter Cotte* hcic obferTeth) two forts of per ions tffojitc and contrary to Cbrift Jefw and his Kingdoms.

Fiift, All forts of pnners fctndAleus in their lives a ad eturfes. Jitmers

2. More eipecially oppoficc in point of Religiw and war {hip y as all idolaters, and cfpecitlly Amtichriftttns.

Now every man by nature, the beftand wiicft, is oppotiteand contrary to Chrift, his Vtord and kingdoms ; but an idiUtcr and Anticnrijli** is more efpccially ©pporlte rohrs glorious ffamst Trttth, and Ordinances.

And therein properly lyes the mjfttry of iniquity ', brought in by d\t matt of/*, that lawlefs fcrfon, 2 T/j^f. 2. mott oppoHte or contrary to Ckrift Jfftft the S^» of God, and S0# of Righ-

But this is a begging of the qucftion (faith Mafter Or- /5») for the qxeftion is about vifible worfhippers, fuch as were- di&oyered and declared to be whac they were, as well by their/™*/'*

I 2 as

60 The bloody Tenent yet more bloody.

as by their dads, and therefore a game ( faith Matter Cettoii) tbefc tares .were the feed and children of the Devil • for why fhould they be called thcfitd of the One, ind the children of the Other ?

Truth. I aofwer, the Ltrd Jefus diftinguifheth , thus, He that foweth the food feed, is the Son of ma» ; and the gsodjeed are the children of the Kixgdente : he thit fovreth tV tares is theafcf/7, and tlxic tares a re the children cf the evil or evil one • Hence by way of oppojitiv* , thele children of tvilor evil ones being vifibly fuch a$ are oppo/tte to the childrea of the kjn^dome, they cannot be hjftc'ritts^ in the church, untill they are diicovercd : Thefe children therefore of the rv/7 ^»<f op- pofitc tethe vipble kingdoms , and fo to <vif,ble Chrifr Jtfus in point of his kj*gdomc> ehttrch,zndwtrfkfp (though they be the children of the devil'm. a fence, yet) can they be no other, but the children of thefalfeC£nrj# or -Antichrifl, in the way of a falfe church and vforfhip*

Petce. Yea but laftly(fakh Mifter Ctttoxi*)thit word <$ croj'MfK tranflated the children of the -wicked one or vtickeAnefsy will agree to hypocrites.

Trnth. It will indeed, if we refpe& their injide, which is only fin fats ofby- **fot*to thc$»vJjibte Ki»& M Judas in his profeilion : but it twite's. ( caonQt agree to fadi hjttcritcs as are undiicorered by their frnits in the church* but unto fuch by f writes as are diicovercd in their blades aHd/n»/>, aad fo conftqucntly are not fit to live with other iinners in the yeerld : I doubt not but Mafter Cotttx will lay, That although a member of a Church prove a theifc, adulterer, mnrthcrery in the eyes of a Brother, that fees and knows his fe- crct wickednefs* yet that brother is cenfurable as a flandcrer, if he fhould report thcfc evils, though to the Church, untiil ac- cording to vifible trdtr he could produce good proof and rvi- denee.

CHAP.

The bloody Texent yet wore bloody. 61

Examination of C H A P. X X I V.

Peace* Still of the Tares.

M After Cotton here fcems to me (with the Familifts) to con- roundfedtfttf and earth togecher, the matters of Worfoip, and Ordinances of Religion , wich the affaires and Ifujtaejfes of this ///* : forlaith he, fuch as ftind for the k^ngdome ot .SVsr** (a$ all rf//mca do) they Wand in oppofttio* to the Kivgdtme tf Chrifl.

Truth. Matter CVfo* is not now to be taught the diftin&ion between the church in&Comrvenweale^OT that a vathnal ehurtk is not ofChrift Jefa his inftituti** : yet as this difcoutie ftrong- ly inclines toere$a national thurcb, Ibdoth this prelcnt anfwer to the cttsfftjioa both of Church and Commonwealf*

It is true, zcovttitfvs />*?, that blafphemcth Chrift Jcfas, ftandsfor&tf*# againii Chrifl. But by his covetoufnefi in one kindc, as ccT/f/'tf»^/ir/} is oppofite to Right esttfnefs and ctHtex- ttion, 3cc- and for S4f/J4#agnintt Chrift- in another (cace, that is in a Religious and Spiritual fence, as he prefers Mofes bt* fore C/^r/yf J^/w, and denies the true Mcffi.ib to be yet come intheflefh.

A cruel T*r^, ftands for 5^4» againft Chrift, by his cruelty ia one fence, to wit, in ippojttiou to Chrifl s mercy , gc*tl**tfst f*tietice,&c. but by his belief in AJAh*met> preferring him before Ckrtft , he oppofcch him in his Kingdoms and

To come ncerer; a drunk** Engli(h, Dutch or Frenchman, ftands for &*?** aguiutt Chrifl -f as their drunk ennffs is oppofite toChriftsfobritty, temperance &c. but againft Chrift in ano- ther fence, as they profeis the waycs of jJKtichriftian ideUtry and fuperftttiw '• And not to obfcrvc this diftixEtiwt is (with feme Faint lifts) to run upon qtfickfaxdf of wnfewpdifjg the j^/- ritual kingdoms of Chrift Jefus, his worfhip and ordinAnees, with the kivgdome s of this nvorld, and the common affaires thereof in »4f#r*/and rzt'/Vconfideration.

But though C/>r//? (iaich MafterC^/^) (hould com-

mand.

6 2 T/j£ bloody Ttnant yet more bloody .

mand other offenders to be let alone belide AnttchrrfttAxt, yet he (li ould net contradict any ordinances for the punilTirr.ent of of- fenders &c. becaufeifaith he, No law oiGod, nov//*/? /AIV Qtman commands the the rooting out of hypocrites, though the church be bound to 'endeavour (as much as in them lies) nohealc their hypocrijie.

Truth. Hypocrtfie difcorcred in the /n¥/V of it, is QOC to be let alone in the clour eh or StAts : For neither church of Chrift nor civil ft Ate Cin long continue life, if hypocrites or traitors (unsler what pretence foeycr) be permkted to break forth in them, without due punifhmefitand rooting out ; this hjpocrifie beisg efpecially that great fin againft which Chrift fefu* ib frequently and Ib ve- hemently itfveighed, and againtt which he denounced the to reft of

guts nrid )*gdemc*ts.

Truth. By whole ftmmtttd, a ad by what meanet and trdi- by who(c^*w/r and Authority , ' but by the command, me Ants zndptwgr ot Chrift Jtfus ?

And I further asko, If faithful Admwitisx be not one ood

means of foaling, and if that lye not in the churches pyivtr • and if the htcritt after faithful AJLmitition oace or twice, fubmi

jftcrtt ater atu Amitton oace or twce, umt not to the voice of Cbrtft Iefusy 1 ask where the Lord Jefus coin* mandeth to make a ftop,and not to call forth aad reject whomib- evcr wilfully obftinatc?

PcAce. Doubtleii (dear Truth) many will be apt to fay Mafter Cotton intends fccret and clofe hypicrifie.

Truth. And I doubt not but himfelf will fay, That this is not our queftic<»> but of known and unmasked hypocnfie, as himfelf hath formerly declared, and fuch as here he cxpreflcth conic under •reliHAnscs of healing.

PeAce. But further (faith Maftct Ctttoti] it is aot true,that AM- tickriftiAH* are to be let alone untill the end of the world* Why ? Becaule Chrift commanded tx comments At ion &c.

Truth. Jam aftonifht, andwoader why Mafter Cotton here fpeakcth of exce<mm**icAtio» , a JpiritttAl ordinance of Chrift le fits in \\\sfl?irituAl kjngdomc or city* when the difyutc onely concerns temporal excemmtwcAtiw or cutting off ? Let them alone,that is, in civil State ?

I wonder alfo how he (hould imagine the etifcKJjcr in this Chap-

ter

The bloody Tenent yet more bloody. 63

ter to affirme 3 that Anttcfaif***** are to be let alone in the church unco the end of the world, when it was the very fcope of his argument in this Chapter, to prove, that thejpeech of Chrift Jeftu< [let them alone j mutt needs be underftood of lett\ng ideU- tcrs and AntichriftiA** alone in the civil ft Ate , and in the world) becauie othcrwife, if he had meant, (Let them alone in the church] he (hould contradict himielf, who hath appointed mcanes for the diiturbing and purging out the corrupt letven both of pcrfotts and practices out of his church and kjxgdotnt*

Pestce. The fame anfwer indeed will eaftly be returned to his laft ftippojitlon of any Ptpifhftirit confpiring againtt the life of Kixg and Parliament : The whole feope of this book profcfleth, a.nd in this Chapter the • diicuffer profeflcdly argueth, that Chriftjcfw hath appointed that civil offenders againft the civil fltte, ought not to be let alone.

But Matter Cotton adds, If Popiffa Pritfis and ft/nits be rightly expounded to be the Rivers and rountaiaes of water, which driye the dead fca of Antichriftian pollutions up and down all Nations in Europe, and in fome cafes are to driik blood ; Then are they :;ot to be let alone, but ducly fuppreft and cut oft* from conveying up and down idolatrous, heretical and fcditi- ous wicked ncfs,^^. 1 6. 4 7 .

Truth. The expofolcn of this Scripture will be further ex- smmedinthe/^f/, and found no true expofitioa, That £*vers and fount AIHCS ofwtter drive the/^/f up and down .- For rivers m&fettntAincs however they cornc from thcfah-&Atert yet lofe they the favour of the fa!t-fe4t and yeeld a favour of the earth through which they make their paffagcs ; and again they run into th£/>*,and are thcmfelvcs driven up and down, and (wallowed up in the lea •' Ndr will it be found a true exposition according to Godiinefs and Cloriftittnitj , which command eth pttience and writing , not fire and Juvord to- gai»c foyers and eppofites : ' Nor laHly., will it be found a true cxpofition . agreeing with Matter Cottons own profcfliors in ibme paffage of this book,whcre- in he holels forth great toltrAttcn ted gcniltnefs to other confti- ettc(s> both Englsfhz nd Bar6*rt4itf9

CHAP,

T&e bloody Tenent jet more bloody.

I

Examination of C H A P. XXV.

Peacf,

N this Chapter Matter Cotton affirms,that hypecrites (even) they that arc difoerned to be ilich, yec they are not co be purged our, except they break forth into fuch notorious fruits of hypocrtfte as tend to the leavening of the w hole Ittmpe : for other wile ((a ith he) we may roote out the beft wheats in Gods field $£<:.

Trntk. I anfwer, (ince hypocrites and ail hy peer i fie is fo odi- ous in Gods fight> and ib vehemently inveighed againft by Chrifl m JefHS> what (hould be the caufe why the leaven of the Phari- ^^ which is hypocnfit, fhould finde greater favour and £*»«/'- v<?«<rr in the cbvreh of C^r//, then the leave* Q? any other y/w, fmce all ought to be purged out ? I CV. 5 .

2. Contrary to what Mafter Cttton faith, [to wit,That n® man meerly for hypocrifie and want of life and power of Godlinels ought to be proceeded againft] the Spirit of God by Paul faith, That fuch kind of profeffours of the name of Chrifi fhoald arife, that (hould pretend a form of godlinefs, but not (lie w forth the power thereof, from which he commandeth us to turn away, i TVw-3.

Peace. But Mafter Cotton cxcepteth, Except ( faith he) they break forth into (bmc notorious fcandalous fruits of hyp«- crijie.

Truth. How (hall an hypocrite be difcovered and known to be an hypocrite or fritter in church or civil ft ate, but by fome fuch notorious fcAndtlous fruits as tend to the leavening of the whole luwpe ? Corne to particulars ; was Ind<u* Ananias and ort Magus Dentasy or any other difcovered to be when they broke forth into treachery, lji*g fovtt- and might the church proceed againft fuch ? If it be deniei> I ask to what end the Lord inath given thoie holy rules of AdwonitioHt&c. will it prove ought but prophaningof the name of che Lerd>to pretend our clear diicerning of the Scripture and ordinances, and not to pra&ife them ? If it be yeelded againft thcfc fruits of hypocrtfigy difcovcring men to be hypocrites, why do we plead for a di$t#fatf0r*, and (not for thejj^f At of the Field>

and

The bloody Tsnent yet more bloody. 6 5

and flowers of tbe^W^but) for the moft ftmking and loathfome tares and weeds to be continued in the ]^o\y garden Q^ Chrtfl Jefus ?

'Tfticf. But many hypocrites (faith Mafter Cotton) fall not within thccealure of that Scripture^ ThejT.^.6. Withdraw from every brother that walketh diforderly ; for many hypocrites follow their catlings, and are ib far from beifig burthcnlbme unto others,that they arc after choaked with the cares and bujinejfes of the world, and yet are not behind in liberal contributii* eg pious ufes.

Truth. But is not this halting between God and Baal > yea is not this pleading for Baal for hjpocrijie, hypocrites and dtjfemtlers, falfe and Antichrifttan counterfeits, to be permitted not onely in &£j*tfdgr*tfi of the n?0r/^ (which I contend for ) butalfoe?en in the Garden, Houfe> Bcd^nA bofontc of God ? What if men be civil and follow their callings? Men that kpow not God, Ib do. What though they be liberal to pious ules (millions of Papifls are and have been Ib according to their confciertee s) when as yet they are choakfd with cares and bttfineffcs of this -world ?

How cxprefs is the charge of the Lord Jeffts, to with-draw fromluch, notwithlh nd ing their for me of Godlintfs> and con- tribution to Gtdly ufes, when they declare not the power of god- hnefs, i Tim*l* *• Not to fate with them, and therefore to (e- perate from fuch a brother as is covetuons> i CV. j. as well as from as idolater drunkard &£.

The Church of Chrift is a congregation of Saints, zflock^of flyeep, humble meek, patient, contented, with whom it is mon- ftrous and impom*ble, to couple cruel and perfecuting lyons, fubtlc and hypocritical Foxes, contentious biting dogs or greedy and rooting f#ine, fo yifibly declared and apparent.

Examination of C H A P. XXL

Peace.

IN this Chlpter four anfweis were given by the diicufler to that great objcSion of che mifchief that the Tares will do in the field of the world, if let alone and not pluckt up.

K The

66 The bloody Tentnt yet more bloody.

The fir!) was, That if the fares offend ag^inH Civility or ci- vit ff!tc>Gdd\\£ti\ armed the civil ft Ate with a civil fw&rd&Q.

Matter Cotto* replies, what if their conscience incite them to civil ojffftffs ?

I anhver. frit conscience of the civil Mtgiftrate muft incite him to r.'t/// f nm ;fhme»t , as a Lord Maior or* Loxdon once an- levered. That he was born t® be a Judge, to a Thief that pleaded he was bcrn to be a thief. If the coxfcienct dt the wor- fttpyers of the Be*ft incite them to prejudicepr/»r* or ft ate, Al- though thele wttfcience* be not as the conscience of a thief (com- fisonly convinced of the evil of his faft , but) perfwaded of the T*/rf fo»/*d- IwfulneSs of their tttions ; yet fo far as the c/f/Y y?/ir<r is cn- " *"''' tiammaged or endangered, I fay the fiwd of God in the hand of civil Authority is (hong enough to defend it felf, either by ivn- priibniflg of d if arming* or other wholelbme meAnss, &c. while yet their cotfcitnccs ought to be permitted in what is meerly point of wtrfhip, as jrnycr^ and o:her fer vices and admini- ft rat ions.

Hence the wifdonoe of God, in that i 3 #0#*. (reckoned by Ma- fter Cotton the JkfAgMA Ch<trta for r/v/7 AfAgiftrates dealing in matters of Religion) I fay, there ic pleafeth God exprefly to reckon up the particulars of the fecond table, chalking out (as it Were) by his own finger, the civil fyhcar or circle* in which the civil Af*giftr*te ought to a6l and execute his civil f saver and Authority.

Petce. The lecond anf\ver of the difcujftr was , that the church or ffiritntl City hath laws and Armories to defend it ieif.

Mafter Cetto* exccpteth, faying, That if rfeeir members be Iciveied with Afttickrtfti/tn IdolAtry and SttperftitiiH, and yet mull be tolerated io their idolttry, and fuperftitious worfhip, vvill of not a litlc letven leaven the whole Inmpe ? and how then is the Maters cmfi. ch*r*hg\Mdtd ?

Truth. The queftion is, whether idolttrotts and Atttichrifti- amvorfhifftrs may be tolerated msivilftAtt, in the City, in the Kingdomt&c. under any r*W power: Matter C<tff*« a-nfvvers no, tkey will do mifchief. The reply is, aga'inft any civil t»if-

chief

The bloody Tenent yet more bloody* 6j

cj,i£f (though wrought confcisnttoujlj) \\Kcivilftate is Wrongly o'unrded. Secondly, Againft ttejpirttual mfibitf, t