The bloody tenent yet more bloody: by Mr Cottons endevour 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 fromer and later wars for conscience sake, that most bloody tenent of presecution for cause of conscience, upon a second tryal, is found now more apparently and more notoriously guilty. In this rejoynder to Mr Cotton, are principally I. The nature of persecution, II. The power of the civill sword in spirituals examined; III. The Parliaments permission of dissenting consciences justified. Also (as a testimony to Mr Clarks narrative) is added a letter to Mr Endicot governor of the Massachusets in N.E. By R. Williams of Providence in New-England.

Exam: of Chap. 68. replying to Chap. 71. (Book 68)

Peace.

HEre M^r Cotton urgeth two mistakes: First in the quoting of Jerome: secondly, in naming Tertul∣lian for Jerome.

Truth.

Possible it is, they are neither the mistakes of the Pri∣soner, nor Discusser, but either the Scribe or Printers may share with them; or if they were their owne mistakes (although the Prisoner wrote in close prison in Newgate, and the Discusser in multitude of Distractions, yet) they are justly to be blamed for their least sleepines in the handling of the matters of the most High.

Peace.

But, Jeromes words (saith M^r Cotton) imply more then a spirituall cutting off; for Jerome immediatly subjoyneth these words! Arius was but a sparke, but because he was not speedily supprest, his Flame depopulated all the World, which

cannot be meant (sayth he) of cutting off by Excommunicati∣on, which proceeded against him once and twice.

Truth.

I cannot be easily induced to believe that Jerome in∣tended to complaine of Constantine, who was not sparing at the first to put forth his temporall Arme and power against Arrius: But this is certaine, his words are these, [Heresie must be cut off with the Sword of the Spirit: and the Scriptures quoted by him (1 Cor. 5. Gal. 5.) as M^r Cotton yeeldeth] prove onely a spiri∣tuall cutting off: So that it seemes not rationall for Jerome to run from the Spirituall Sword, about which he is now conver∣sant, to the carnall and temporall Sword, of which those Scrip∣tures (as M^r Cotton acknowledgeth) discourse not.

Peace.

But let no man say (sayth M^r Cotton) that this grant of his [That Heresie must be cut off by the Sword of the Spirit] doth imply an absolute sufficiencie in the Sword of the Spirit, to cut it downe according to 2 Cor. 10. •••• 5. For though spirituall Weapons be absolutely sufficient to the End for which God hath appointed them, as hath been opened above, to wit, for the conviction, and (if he belong to God) for the conversion of the offendour, for the mortifying of his flesh, and for the saving of his Soule, and for the cleansing of the Church from the Fellowship of that Guilt:

Yet if an Here∣tick will still continue obstinate, and persist in seducing, creepe into Houses, leade captive sillie Soules, and destroy the Faith of some, it may be of many, such * 1.1 Gangrenes would be cut off by another Sword, which in the hand of the Magistrate is not borne in vaine.

Truth.

This answer of M^r Cotton lookes too too like that Distinction of the bloudie Bishop against the poore Martyr or Witnes of Jesus (which M^r Fox mentioneth) The Scripture is* 1.2 sufficient for Salvation, but not for Instruction: There is need of Tradition, &c. The Sword of the Spirit (sayth M^r Cotton) is ab∣solutely sufficient, for these foure, to wit, the Conviction, Con∣version, Mortification, and Salvation of the offendour, the Heretick, yea, and for a fifth, for Expiation, and cleansing of the Church from the Fellowship of that Guilt, but there is a sixth, to wit, In∣fection, and there the Sword of the Spirit is too weake, and the Sword of the Magistrate must helpe.

Peace.

What sound and modest Reason can be (almost)

pretended, why the holy Ordinances, Appointments and provisions of the Lord Jesus (who is the Wisdome of the Father, whose is all power in Heaven and in Earth, and whose Heart is all on Fire with Love to his people) should be so weake in suppressing the Enemies of his Kingdome, that, all the Counsell, Order, and Power he hath left in his Absence, are not able to resist the Infection of false Doctrine, without the helpe of the Powers of the World his professed Enemie, unto whom who so is a Friend (sayth John) he cannot but be an Enemie unto God. Oh what should be the mysterie that the two-edged Sword of Gods mighty Spirit, is sufficient for Conviction, for Conversion, Mortification, Expiation, Salvation, but yet not powerfull enough against Infection?

Truth.

There is written evidently, on the Forehead of this* 1.3 plea, as on the forehead of the great Whore (Revel. 17.) Myste∣rie. The Aegyptian Onions (as I may so speake) are full of Spirituall Infoldings, or Mysteries: One or two I shall briefly unfold or peele.

First, the Clergie (sacrilegiously so called) in all Ages since the Apostasie, have (like some proud and daintie Servants) dis∣dain'd* 1.4 to serve a poore despised Christ, a Carpenter, one that came at last to the Gallowes, &c. And therefore have they ever framed to Themselves rich and Lordly, pompous and Princely, tem∣porall and Worldly Christs, in stead of the true Lord Jesus Christ, the spirituall King of his Saints and people. And however it suits well the common End to retaine the Name of Christ (as the Lord Jesus prophesied many false Christs, should arise, and many should come in his Name, &c.) yet most sure it will be found, that a temporall Crowne and Dignitie, Sword and Authoritie, Wealth and Prosperitie, is the White that most of those called Scholars, Ministers, Bishops, aime and levell at: How many thou∣sand of them will readily subscribe to the pleas of the French Bishops against the Lord Peter, disputing before Philip the French King for temporall Jurisdiction, and Peters two Swords in the hands of Christs Ministers?

Peace.

M^r Cotton is not far off, for howsoever He and some will say with him, one Sword is enough for a Presbyter or El∣der,* 1.5 enough for Conviction, Conversion, Mortification, Expiation, and Salvation, yet one Sword is not enough against Infection, and therefore it is needfull (though we are not of the opinion

of those French Prelates and others, that challenged to them∣selves the Sword of temporall jurisdiction into their owne hands, yet) it is needfull that it be at our call in the hands of our Ex∣ecutioners the Civill Magistrates.

Truth.

It is impossible that temporal and worldly Christs should walke with the legs of a spirituall supportment, but as (in respect* 1.6 of outward Government) they spring from the Earth and the World, it is impossible I say but their Feeding and Aliment, De∣fence and Protection should be of the nature of the Root and Eli∣ment from whence they arise.

Peace.

It is objected, was the Church of the Jewes temporall that was assisted and protected with a temporall Sword?

Truth.

The Spirit of God tels us (Heb. 8 & 10.) of a worldly Sanctuary, of a weake and old vanishing: Covenant, to wit, a Natio∣nall Covenant, and Ordinances of a Jewish Church.

Peace.

It is againe said how can the Discusser extoll the Sword of the Spirit only, and acknowledge no Churches.

Truth.

Although the Discusser cannot to his Souls satisfaction conclude any of the various and severall sorts of Churches ex∣tant to be those pure golden Candlesticks framed after the first patterne, Rev. 1. Yet doth he acknowledge golden Candlesticks of* 1.7 Christ Jesus extant; those golden Olive trees and candlesticks, his Martyrs or Witnesses, standing before the Lord, and testifying his holy Truth during all the Reign of the Beast, Rev. 11. Hence, although we have not satisfaction that Luther or Calvin, or other precious Witnesses of Christ Jesus, erected Churches or Ministeries, after the first patterne (as they conceived they did) yet doth he affirm them to have been Prophets and witnesses against the Beast, and furnished sufficiently with spirituall Fire in their mouthes, mightily able to consume or humble their Enemies, as Eliah did with the Captains sent out against him.

Peace.

I will object no more, please you (Dear Truth) to passe on to the 2nd. viz. the Ministry of the Spirits pretended insuffi∣ciency against Infection: why should not the spiritual power of the Lord Jesus be powerful enough against creepers into Houses, against such as lead captive silly souls, against such as destroy the faith of some, &c. as well as in the first Churches and Assemblies, professing his holy name and worship?

Truth.

Search his Will and Testament, and we find no other

but spiritual means prescribed and bequeathed by the Lord Jesus, to Paul to Peter, or any of the holy Apostles or Messengers.

Peace.

I must needs acknowledge that the poor servants of Christ, for some hundereth of years after the departure of the* 1.8 Lord enjoyed no other power, no other Sword nor Shield but spirituall, until it pleased the Lord to try his children with Li∣berty and ease under Constantine (a soarer Tryall then befell them in 300 years persecution) under which temporall protection, mu∣nificence and bounty of Constantine, together with his temporall Sword, drawne out against her spirituall enemies, the Church of Christ soon surfeited of the too much honey of worldly ease, au∣thority, profit, pleasure, &c.

Truth.

Deare Peace, the second mistery is this. In all ages, the world hath been o'respread with the delusions and abomina∣tions of false worship, invented by Sathan and his Instruments in* 1.9 opposition to the pure worship of the God of Heaven: Against these the Lord Jesus hath not been wanting to stir up his wit∣nesses, servants and souldiers, fighting for their Lord and Master spiritually, &c.

These witnesses, when Sathan hath not been able to vanquish and overcome them by disputing, writing, &c. (but hath ever lost that way) he hath been forced to run to the fleshly Armories of temporall weapons and punishments, and to fetch in the pow∣ers of the world; So hoping to dash out the Candle of Truth and break the candlesticks thereof the witnesses of Christ Jesus: This Sathan hath ever practised one of these two wayes, some∣times by (pretended) legall tryals and executions of Justice, sometimes by most horrid and dreadfull murthers and massa∣cres

Peace.

Thus hath Christ Jesus indeed been vanquished, and driven out of this world by the powers of Caesars, Kings and o∣ther earthly Governours and Rulers.

Truth.

'Tis a fresh and bleeding History of that famous dispu∣tation between the Cardinal and Prelates of France and Beza* 1.10 with his protestant assistants under Charles the 9^th. And not long after of that most barbarous and horrible murther and massacre of about 30000 Innocents, to finish and compleat that victo∣ry which the pretended Disputation and spirituall arme could never effect.

Peace.

Yea in the bloody Marian dayes, there must be Convo∣cations cald at London, and downe must these famous witnesses* 1.11 of Jesus, Cranmer, Ridley, Latimer to dispute at Oxford but faith∣full Philpot for his free disputing in the Convocation at London, and Cranmer, Latimer and Ridley for not yeelding away the truth at Oxford, they must all feel the rage of the fiery furnace, who bow not downe to the golden Image.

And (without offence of civill Authority, or disrespect against any mans person be it spoken) in the late great disputes between the Presbyterians and Independents at VVestminster; what a Tem∣pest raised, what Earthquakes and Thunders cal'd for, from Earth and Heaven, ihat the second sword of the magistrate (herein the* 1.12 Presbiterians Servant and Executioner) might effect that which all the power of the pretended sword of Gods Spirit was never able to reach to.

Pea.

To proceed, M Cot. is greatly offended at this word: to wit [the Eye of the Answerer could never be so obscured, as to run to the Smiths-shop for a sword of Iron, and steel to help the Sword, of the Spirit; if the Sun of Ryghteousnes had pleased to shew him that a Nationall Church, &c.] And his anger breaths forth,* 1.13 first against all Hereticks thus: If there be stones of the streets, the Magistrate need not run for a Sword from the Smiths shop, nor an Halter from the Ropiers to punish an Heretick.

Truth.

It is true, the warehouse of persecution is so abundant∣ly filled with all sorts of bloody Instruments, besides Swords and Ropes, that the Primitive and Latter times have told us how ma∣ny severall sorts of sorrows, pains and torments the servants of the living God, have felt by severall Instruments of Blood and Death, besides Ropes and Swords, &c. and all to punish (as Master Cotton sayth) the Heretick, the Heretick, Blasphemer, Seducer &c.

Peace.

What is this Anger but Fury, Ira furor brevis est? And what weapons can be wanting to Fury, not the stones in the streets (saith Master Cotton) Furor arma ministrat, for the magistrate needs not (saith he) stay so long as to run to a Smiths∣shop for a sword, or to the Ropiers for a halter, &c.

Peace.

O the mysteries of iniquitie and cozenage of sin, that a Lambe of Christ should thus roar out like a Lyon, and (at the speech may be construed by some) so far as in him lies to pro∣voke

the civill powers, yea the people in the streets to furious outrage, and not so much as to attend proceedings in preten∣ded* 1.14 legal Trials and executions, but in the madnesse of Barba∣rous murthers and massacres, and that even upon himselfe and the Independants in their meetings, &c.

Peace.

But 2dly. he finds fault with the Discussers wit, for bringing such light conceits into grave discourses and disputes a∣bout the holy things of God.

Truth.

If there be any thing savouring of wit in the Discus∣sors speech, let all men judge whether there be not a double, yea a treble portion in this of Master Cottons; I acknowledge, Non est major confusio quam serij & Joci. The Discussor dares not wil∣lingly to prophane the holy name of the most high with lightnes, no not with those fine turnings of wit which the word forbids,* 1.15 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 5.) which becomes not Christs schollars, but rather the giving of thanks: And yet there is an holy wit and pleasantnes in Samsons Riddle, in Jothams and Jesus his Parables, yea, and in Eliah his sharpe and cutting language, which cut as deep to their deluding consciences, as the Knives and Lances of their Idolatrous backs and bodies: Yet none of these were (as Mast. Cotton insinuates against the Discusser) for naming of Smiths∣shop) playings with feathers, &c.

Peace.

But what think you of his confidence, touching his New-England Diana, to wit, that the Discusser will never be a∣ble to make it good: that the Church in New-England is impli∣citly, a Nationall and State Church?

Truth.

His own words seem to prove it, for if it be a Church* 1.16 and not Churches of N. England, as elsewhere he speaks (and as the Scripture ordinarily speaks, the Churches of Judea, Gala∣tia, &c.) it cannot be no other but a Nationall, as the English-Church, Scotch-Church, French-Church, &c. But possibly it being a mistake, I answer, A Nation in the common and large extent, I dare not call New-England, but thus, the severall Plantations or Colonies of one Religion, or way of worship make up one Colo∣nie or Province of English-men in this part or tract of America. I cannot therefore call the Church of New-England (properly) a Nationall Church, but a Provinciall Church, a State-Church; cast into the mould of a Nationall Church, distinct into so many Pa∣rishes, I say not expresly and explicitly, but implicitly and se∣cretly,

which the son of righteousnesse will at last reveal, as clear∣ly and brightly in the eyes of all men, as the sun that shines at Noon-day.

At present, I affirm (what ever are the pretences, pleas and co∣verings to the contrary) that that Church estate, that religion and worship w^ch is commanded or permitted to be but one in a country, nation or province (as was the Jews religion in that typical land of Canan) that Church is not in the nature of the particular Church∣es of Christ, but in the nature of a Nationall or state Church: the nature of a particular Church of Christ, is to be one, 2 or 3 (more* 1.17 or lesse) in Townes or Cities (as in all the instances of the New-Testament, but the nature of the State Church is when the whole State is turn'd into a State Church in so many Parishes or Divi∣sions of worshippers: and it is made odious & intolerable for any part of this City, state, &ce. not to attend the common worship of the City, sanctifie the holy times, and contribute to the holy Offi∣cers, and to walke in another way, which is the generall state and practise of New-England.

2 That is a nationall and state Church where the Civill power is constituted the Head thereof, to see to the conforming or refor¦ming of the Church, the truth or falshood of the Churches, Mini∣stries or ministrations, ordinances, Doctrine, &c.

In the particular Churches of Christ Jesus, wee finde not a tittle of the power of the civill magistrate or civill sword in spiri∣tuall cases. It is impossible but a Nationall and Civil head must be head of a Nationall or State Church, which (upon the point is but a civill or temporall Church (like the head thereof) and not a heavenly and spirituall: I say, a Civil or temporall Church, subject to the changes of a changeable Court or Countrey, and the interpre∣tings and expoundings of Scripture, to what the Court or Countrey is subject to approve ot disprove of.

3 It is a Nationall or State Church, where the opposite or gain-sayer, the pretended Heretick, Blasphemer, Seducer, &c. is some way or other punished, put forth of the State or Coun∣trey it selfe by death or banishment: whereas particular Churches put forth no further then from their particular societies, and the Heretick, &c. may still live in the Countrey or Countreys un∣molested by them.

4 That Church cannot be otherwise then a Nationall or

State Church, where the maintenance of the Worship, Priests and* 1.18 Officers, is a State maintenance, provided by the care and power of the State, who (upon the point) payes their Ministers or Servants their wages; whereas the maintenance of the Worship and Officers of a particular Church, we finde by Christs Testament to be cared for sufficiently by Christs power, and meanes in his Church.

5 That Church is a Nationall or State Church, whose whole* 1.19 Assemblies, in Synods, Councells, Provinciall, Nationall, &c. If M^r Cotton can disprove the truth and substance of these and other particulars alledged, so farre as concernes the generall and Body of the Countrey combined (whatsoever little variation some particular Townes may make) the Discusser must acknow∣ledge his Errour, but if M^r Cotton cannot doe it, as I believe he cannot (what ever flourish a wit may pretend) the God of mercy pardon what by M^r Cotton is done in Ignorance, and awaken him and others, who cause his people to goe astray; according to that of the Prophet; Their Shepheards cause this people to goe astray.

Peace.

O that all Gods sheepe in New England, and such as judge themselves their Shepheards, may truely judge them∣selves at the tribunall of their owne Consciences in the presence of the Lord, in the upright Examination of these particulars: But to leave New England, and to returne to the Land of Israel:

I should thinke (sayth M^r Cotton) not onely mine eye obscu∣red, but the sight of it utterly put out, if I should conceive (as the Discusser doth) that the Nationall Church State of the Jewes did necessarily call for such weapons to punish Here∣tiques more then the Congregationall State of particular Chur∣ches doth call for the same now in the dayes of the New Testament.

Truth.

It is a strange Speech to proceede from so knowing a Man, but let us ponder his Reasons in the feare of God.

Peace.

Was not (sayth M^r Cotton) the Nationall Church of the Jewes compleatly furnished with Spirituall Armour to de∣fend it selfe, and oppose Men and Devills, as well as particular Churches of the New Testament? Had they not power to con∣vince false Prophets, as Elijah did the Prophets of Baal? had they not power to seperate Evill Doers from the Fellowship of

their Congregations? And he addeth, an uncleane Person, al∣though he might not Enter into the Temple, with the rest of the Israelites to worship the Lord, yet he was permitted to live in the Common-weale of Israel, Men uncircumcised both in Heart and Flesh.

He addeth further, that the Nationall Church of Israel was* 1.20 powerfully able by the Sword of the Spirit to defend it selfe, and to offend Men and Devills, for which he quoteth, Zach. 4. 6. And he asketh, doth not the Discusser himselfe observe that time was, in the Nationall Church of the Land of Canaan, when there was neither Carnall Sword nor Speare to be found, 1 Sam. 13? And was not then the Nationall Church powerful∣ly able by the Spirit of God to defend it selfe, and to offend Men and Devills as well as particular Churches now?

Truth.

I answer: First, As much as the shadow of a Man falls short of a Man himselfe, so did all their Ordinances (which were but shadowes of spirituall things to come) fall short of that bright enjoyment of Christ Jesus, and spirituall and heavenly things in him, now brought to Light by Christ Jesus in the Go∣spel or New Testament.

2. M^r Cotton will never demonstrate that the putting forth, or Excommunicating of a person from the Church of God amongst them, was other then cutting off from the Land by Death, and the Civill Sword, the same being spiritually executed now in the Israel of God, 1 Cor. 5. Gal. 5. 12.

Thirdly, Although the Stranger uncircumcised might live* 1.21 amongst them, yet none of the Native Israelites might so live, nor yet might the Stranger prophane the holinesse of the Lord by labour on the Sabbath, which M^r Cotton will never prove ought* 1.22 now to be kept by all Countries of the world, and that under such Penalties, as was in the Land of Canaan, the holy Land: Nor that they had spirituall power sufficient to punish the will∣full breach of any Morall or Ceremoniall dutie, without the helpe of the Carnall Sword, the contrary to which is plaine in the New Testament, 1 Cor. 5. 2 Cor. 10.

Fourthly, For the Scripture, Zach. 4. 6. Not by might nor Power, &c. The Prophet doth not here oppose the Spirit to might or power, so as to deny the use of Carnall weapons, might or power, which God had vouchsafed to them against all Ene∣mies

within and without, but sheweth it to be the work of* 1.23 Gods own finger or Spirit in the use of carnall meanes which they used for the raising of the Materiall Temple and Civill defence of Themselves against all Opposers, Hinderers, &c. Whereas 2 Cor. 10. the Apostle flatly opposeth Spirituall Weapons against Carnall, and M^r Cotton will never prove that the Corinthians or any of the Saints of Christ, did enjoy other Weapons, in that first or the Ages next after, but onely the Spirituall Weapons and Artillery which the Apostle mentioneth.

Lastly, To that of 1 Sam. 13. I answer, That when there was no Speare nor Sword in Israell, the Israelites were not* 1.24 powerfully able to defend Themselves against their Enemies, except that God was pleased extraordinarily to stirre up meanes of their preservation, as wee see in the case of Jonathan and his Armour-bearer against the Philistims. In like manner I believe that where the ordinary power of Gods hand in his holy Ordi∣nances is withdrawen, it is his extraordinarie and immediate power that preserveth and supporteth his people against Men and Devills; as in particular, during the reigne of Antichrist in stirring up and supporting the two Witnesses.

Notes

• * 1.1

  M^r Cottons and M ^r Ed∣wards Gan∣grenes have little differd
• * 1.2

  Blasphemie against the holy Scripture.
• * 1.3

  Mysteries of false Christs.
• * 1.4

  The true Christ despised for his povertie.
• * 1.5

  A base esteeme of the Spirituall Sword.
• * 1.6

  Earthly Christs need earthly sup∣ports.
• * 1.7

  The state of Christianity during the reigne of Antichrist.
• * 1.8

  Constantines peace a grea∣ter tryal and danger to Christians, then 300 years persecu∣tion.
• * 1.9

  Sathans two wayes of quenching the Candle of Christianity.
• * 1.10

  The French Massacre must doe what their preten∣ded disputati∣on could not▪ effect.
• * 1.11

  Pretended disputes in Q. Maries days, ending in fiery flames.
• * 1.12

  The late Sy∣nodicall dis∣putes.
• * 1.13

  A bloody and most unchri∣stian speech.
• * 1.14

  The rash fury and madnesse of persecutors even against themselves.
• * 1.15

  Pleasantnesse of wit sanctifi∣ed, glorifies the giver.
• * 1.16

  The pretend∣ed particul••r Churches of N. E. indeed but a Nation∣all Church.
• * 1.17

  No permissi∣on of any Re∣ligion or wor∣ship but one in N. E. there∣fore are the Churches, but a Nationall Church in the mould them, &c. Where the Supream Au∣thority in a Church is Ci∣vill, the Body cannot but be like the head, and all make up but one Civil or Nati∣onall mixt Church, like the Jewish Nationall Church. The purging a Countrey of Hereticks de∣clares that Countrey is explicitly or implicitly a National Church.
• * 1.18

  A State Main∣tenance proveth a State Church.
• * 1.19

  Synods assem∣bled by Civill Power, prove the Churches of the same Nature with the Head that acts and calls them.
• * 1.20

  Touching the difference be∣tween the Church of the Jewes and the Christian Chur∣ches.
• * 1.21

  The holy Land of Canaan a Nonesuch.
• * 1.22

  A Figure of the Chr••stian.
• * 1.23

  The weapons of the Jewes and Christians compared.
• * 1.24

  No Speare nor Sword in Israel.