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. 72. replying to Chap. 75. Concerning the Testimonie of Austin. (Book 72)

Peace.

MAster Cotton finds two faults in the first entrance. First, that Antichrist should be said to be too hard for Christ at voting: 2. That Austins Testimonie should be put off as a Rhetoricall Evasion.

Truth.

To the first, it will shortly appeare as the Light at Noone day, what packing of Votes, and listing, and mustring up of Numbers have been in all Ages, in all Councells, in all Synods, in all Parliaments, and in all (falsely so called) Christian Coun∣tries, against the Lord, his Christ and Servants.

Peace.

But M^r Cotton marvailes that when the case concernes tolleration of Hereticks and Antichristians, that Antichrist should procure more Votes against Antichristians, and that Christ should procure any Vote, though fewer, for them.

Truth.

To expound this ridle; It was never affirmed, that Christ hath any Votes for the tollerating of Hereticks or Anti∣christians in the Religious State or Church of Christ, but in the Civil State or Common-weale, that is, in the common field of the world together.

Secondly, Not onely Antichrist may oppose some Anti∣christians,* 1.1 but the Israel of God may oppose Israel: Ephraim may be against Manasseh, and Manasseh against Ephraim, and both against Judah in severall respects. Have not the Presbyterians been against the Independents, and the Independents against the Presbyterians, and both against such a•• seperate from the un∣cleannesses of them both?

No wonder then when one Antichristian Faction prevailes to crush another, (and therein wraps up Christ Jesus himselfe as* 1.2 an Antichristian,) that Christ Jesus should finde some Friends and Votes against the Oppressing Faction, though the number of the oppressours doe farre exceede, and cast the cause (most com∣monly) against Christ Jesus, as a Male factor, a Drunkard, a Glut∣ton, a Deceiver, a mad-man possest with a Devill, a Seducer, a Blas∣phemer, &c.

Peace.

But to the second, let us Examine the Reasons against Austins Argument with M^r Cottons defence of them.

The first answer was, that soule-killing was of a large extent* 1.3 in Scripture, which may reach to many sins that are not capi∣tall; M^r Cotton replyes; the Answer reacheth not the point; for as every killing of the Body is not a capitall crime, so neither is every killing of the soule, but such as is more voluntary and presumptuous, and joyned with some grosse and murtherous in∣tent.

Truth.

Austin and M^r Cotton spake in generall, without di∣stinction of soule-murther and killing: the Title and sound of soule∣murther and soule-killing, should not be cast abroad like Thun∣der and Lightning, with a late excuse that we intend not every soule-murther and killing.

Peace.

Your second Argument was from the Dissimilitude of bodily and spirituall Death: Body-killing is but once and for ever, but a soule killed may recover, &c. M^r Cotton replyes, that the very attempt of soule-killing is capitall, Deut. 13. 10.

Truth.

First, then the Dissimilitude or Difference remaines good, between the murthering of the body, and the killing of the soule or inner man; contrary to his Answer foregoing.

Secondly, Concerning this attempting I have spoken else∣where,* 1.4 and proved that spiritually it may be made good, against a Christian Israelite, falling away from Christ, and seducing o∣thers; but literally, against such attempting against any mans present Religion or Worship, (in any Civill State all the World o∣ver) it cannot be taken, because the whole world, the Nations and peoples of it cannot parallell this State of Israel, whence this plea is taken.

Peace.

I presume (Deare Truth) you would not excuse and extenuate the punishment of a Soule-Traitour and seducer, now un∣der the Gospel.

Truth.

No; I aggravate the least attempt of soule-murther,* 1.5 and the least prejudice or hindrance to Eternall Life, infinitly above what is temporall and corporall murther, when either Hus∣band or Wife, Brother or Sister, King or Queene, Synod or Parlia∣ment shall lay a stumbling block in the heavenly way, or grieve or offend the least of the littles ones of Christ Jesus, and such dread∣full punishment shall all even the highest and greatest finde, who now seeme to forget the Millstone.

Peace.

The third argument was from the different punish∣ment* 1.6 which Christ Jesus hath appointed for Soul-killing, to wit, by the two edged sword, which comes out of Christs mouth, which is able to cut downe Heresie, and to slay the soul of He∣reticks everlastingly.

Master Cotton replies, this answer hath been removed above: Church censures are sufficient to heal the Heretick, if he belong to God, and to remove the guilt of his wickednesse from the Church, but not to prevent spreading, &c. nor to cle••se the Common-wealth from such rebellion as hath been taught by him against the Lord.

Truth.

Above hath also been shewen the soveraigne excellen∣cy* 1.7 and power of Christs spirituall meanes against spirituall in∣fection: Above hath also been shewen the two-fold Common∣wealth; First, the Civil and natural; Secondly, the spiritual, re∣ligious and Christian.

Rebellion also against the Lord hath been proved, two-fold, First, spirituall, against himselfe in point of his more immedi∣ate worship and service, for which he hath provided not onely the vengeance of eternall fire approaching (according to the de∣grees and hainousnesse of such rebellion) but also present spiri∣tuall punishment, far exceeding all corporall punishment and torment in the world.

2 Rebellion against God is temporall and more mediate, as it is a resistance, opposition or violation of any Civil state or order ap∣pointed by God or Men. Now to confound these together, (and to hover in generall tearms of Rebellion against the Lord) is to blow out the Candle or Light, and to make a noise in the dark, with a sound and cry of a guilty Land; a guilty State, soul-murthe∣rers, soul-killers, hereticks, blasphemers, seducers, rebels against the Lord, kill them, kill them, &c.

Suppose these soul-murthering Hereticks, Seducers, &c. be as

full of vexation and mischief as the Musketoes or Wolves in New* 1.8 England or other Countries; It were to be wished, (but never can be hoped in this world) that every Civil state, City and Towne in the world, were free from such mysticall and soul-ver∣min: The poor Planter and Farmer is glad, if his house and chamber, if his yard and field, his family and cattel, may be tolerably clear from such annoyances, however the Woods and Wildernes abound with them: They that are of such fierie pragmaticall restles spirits, that they content not themselves to keep the Farme and House of the Church of Christ free from such Infection & annoyance, but rage that such vermin are suffered in the worlds Wood, &c. It is pity but they had their ful employment and taske, to catch and kill even all the swarmes and Heards of all the Muskeetoes and Wolves, which either the Wildernes of America, or the whole World can afford them.

4. Peace.

Accordingly the Fourth Argument was from Christs tolerating of soule-killers to live in the field of the World, though not in the Garden of the Church: M^r Cotton replyes, this hath been largely and fully refeld above.

Truth.

It is true, the Discusser alledged, and M^r Cotton refu∣ted the Exposition of this Parable, but whether of them accord∣ing to the minde of Christ Jesus, let every reader uprightly judge with feare and trembling at the word of the Lord.

Peace.

The Fifth Argument was from the Impossibilitie of killing and soule by a Heretick: M^r Cotton answers, this is against Paul himselfe, 1 Cor. 8. 11.

Truth.

As I spake unto the Argument of the Impossibilitie of the perishing of any of Gods Elect, so here, the using of such an* 1.9 Argument is far from undervaluing or neglecting of any of the meanes or Ordinances, naturall or spirituall, which God hath gra∣ciously appointed, but to condemne the over-wise and over-busie Heads and Hands of Men, adding their Inventions to Gods Ap∣pointments, as if weake and insufficient: whereas Gods number of living and dead are certaine, and though the meanes which he hath appointed for life should faile, and notwithstanding all other meanes in the World used by men as helps and hindrances, yet his holy End shall not be disappointed, but fulfilled.

Beside the Difference between soule-killing and body-killing, is but (as M^r Cotton here useth the word) so much as in us lieth,

that is, by attempt or endeavour, which may be many wayes fru∣strated, and disappointed by the holy hand of God, and the soule yet saved and live in the day of the Lord Jesus.

Peace.

Whereas you said, that the imprisoning of Men in a* 1.10 Nationall or State Religion is guiltie of their Destruction, together with the monstrous sword of Civill Warres, which cuts off Men from all meanes of Repentance.

M^r Cotton answers; If the Religion be good, it is no Imprison∣ment: If it be naught, then there should be no Imprisonment.

To the second (sayth he) this Feare is causeles, for if Men belong to God, he will give Repentance, and how ever (sayth he) God•• revealed Will is fullfilled in their just Executions.

Truth.

I could here ask M^r Cotton where (amongst all the Religions and Worships of the sonnes of men) he ever met in the whole World, with above one Nation, which Nationally profest a true Religion; and where ever, since Christ Jesus, ending of the* 1.11 shadowes, any State, Religion, or Nationall Worship can be found true; notwithstanding M^r Cotton knowes I grant Gods people, in Kingdomes, Nations, Cities, Townes, &c. to be Gods Kingdome, Nation, Citie, &c.

Peace.

And since M^r Cotton speakes thus of Imprisonment, me-thinkes that every peaceable man and woman may bring in here against him, at the Tribunall of Christ Jesus, an Action of* 1.12 false Imprisonment (indeed false every way) not onely of the sensible and outward man, but of the most noble and inner part, the minde, the spirit, and Conscience; for who knowes not that Jerusalem it selfe may be a prison to false-hearted Shimei? Who hath not found a pallace a prison, when forc't to keepe within it? yea confine a man to his own house and home, though deare and familiar, and most intimate to him, his owne house during that force and restraint, is a prison to him.

Truth.

Yea it is most wofully found evident, that the best Religion (like the fairest Whores, and the most golden and costlie Images) yea the most holy and pure and onely true Religion* 1.13 and Worship, appointed by God himselfe, is a Torment to that Soule and Conscience, that is forc't against its owne free love, and choice, to embrace and observe it: And therefore whether the Religion be good o•• ••aught (as M^r Cotton here distingui∣sheth) there ought to be no forcing, but the soule and minde and

conscience of man, that is indeed the man, ought to be left free, as in his Earthly marriage-choice, so here ten thousand times ra∣ther in his heavenly and spirituall.

Peace.

But what say you to his unmercifull conclusion, in the bloudshed and destruction of so many thousands and millions, for∣merly* 1.14 and lately slaine and murthered by this bloudie Tenent of persecution? Yea the late and lamentable streames of English bloud, and the bloud of our neighbours, friends, Brethren, Parents, pow∣red forth by these late Episcopall or Bishops Warres? M^r Cottons conclusion is, The revealed will of God (sayth he) is fullfilled in their just Execution, whether they belong to God or no.

Truth.

I wish M^r Cotton more mercy from God, and a more mercifull minde toward the afflicted, and I say as the Lord Je∣sus* 1.15 said in the case of offence: Great offences, Nationall offences will come for Religions sake, for Nationall Religion sake, but woe unto those that beare the guilt of so many thousand slaughters, murthers, ravishings, plunderings, &c. The Pope, the Bishops, the Presbyterians, the Independants, so farre as they have been Au∣thours or Actors in these horrible Calamities, out of the perswasion of the bloudie Tenent of persecution for Religion and Conscience; the voyce of so many Rivers of bloud cry to Heaven for ven∣geance against them.

Peace.

But may not (blessed Truth) the sword of Civill power* 1.16 which is from God (Rom. 13.) be drawne and drunke with bloud for Christ his sake. What say you (among the many Ex∣amples of Religions Warres) to the most famous Battles of Con∣stantine against the bloudie persecutour Maxentius? Was not Constantine Christs Champion, as once that valiant Scanderbeg cald himselfe against the bloudie Turks?

Truth.

Sweet Peace, the sword of Civill power was Gods sword* 1.17 committed by Gods most wise Providence into the hands of that famous Constantine: Doubtles his warre was righteous and pi∣ous, so farre as he broke the Jawes of the oppressing persecuting Lyons that devoured Christs tender Lambes and sheepe: And fa∣mous was his Christian Edict (wherein Licinius joyned with him) when he put forth that imperiall Christian Decree, that* 1.18 no mane Conscience should be forced, and for his Religion (whether to the Romane Gods, or the Christian) no man should be persecuted or hunted: When Constantine broke the bounds

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of this his owne and Gods Edict, and drawes the sword of Civill power in the suppressing of other Consciences for the establishing of the Christian, then began the great Mysterie of the Churches sleepe, the Gardens of Christs Churches turned into the Wildernesse of Nationall Religion, and the World (under Constantines Domi∣nion) to the most unchristian Christendome.

Peace.

I am unquestionably satisfied, that there was never* 1.19 any Nationall Religion good in this world but one, and since the Desolation of that Nation, there was never, there shall be never any Nationall Religion good againe: and this will be most evi∣dent to such as hould the Truth of the continuance of Christs visi∣ble Church in the way of particular Congregations.

6. But now to the Sixt Argument, which M^r Cotton thus re∣peats from the possibilitie of a false Teacher, & a spirituall Wolves recoverie from the estate of a soule-killer to become a soule-Savi∣our, as it was in the case of Paul: And thus he answers; If men* 1.20 be such Blasphemers, and such Wolves, as Paul was before his Conversion, neither the Law of God nor man would put such a Man to death, who sinned of Ignorance, and walked (as him∣selfe professed) in all good Conscience, even in his former evill times, Acts 23. But as for such as apostate from the knowne truth of Religion, and seeke to subvert the foundation of it, and to draw away others from it, to plead for their Tolleration in hope of their Conversion, is as much as to proclaime a generall pardon to all malefactours (save onely such as sin against the Holy Spirit) for he that is a willfull murtherer and adulterer now, may come to be converted, and die a martyr hereafter.

Truth.

I see not why M^r Cotton should passe a more charita∣ble censure on Pauls Conscience, then on other Mens professing Conscience also and the feare of God: nor an harder censure upon other Men (to wit, that they are convinced, and sinne a∣gainst their owne Conscience) more then upon Paul himselfe: Heard he not that famous powerfull Sermon of Stephen? Saw he not his glorious and most heavenly Death? and having so much to doe with the Saints, could he otherwise choose, but heare and see many heavenly passages tending to his soules con∣viction?

Peace.

Yea why should M^r Cotton pinch upon Apostates from the truth of Religion and Seducers? he cannot choose but know* 1.21

how many thousands and millions of men and women in the world, are Hereticall, Blasphemers, Seducers, that never yet made profession of that which he accounteth True Religion?

True.

Yea and (to plead thy case Deare Peace) why should* 1.22 M^r Cotton couple Murtherers and Adulterers with Apostates and Seducers? Doth not even the naturall Conscience and Reason of all men put a Difference? Doe not even the most bloudie Popes and Cardinalls, Gardiners and Bonners, put a difference be∣tween the crimes of Murther, Treason, Adulterie (for which al∣though the offendour repent, &c. yet he suffers punishment) and the crimes of Heresie, Blasphemie, &c. which upon Recanta∣tion and Confession, are frequently remitted?

Peace.

I remember it was high Treason in H. 8. his dayes to deny the Kings spirituall Supremacie, as well as to kill his person, and yet upon Confession and Recantation we finde, that the very Conscience of those bloudy men could distinguish between these Treasons.

Truth.

'Tis true this bloudie Tenent of persecution was lamen∣tably* 1.23 drunke with bloud in the dayes of that Henry, as well as afterwards in the dayes of his bloudie daughter Marie, and yet in Henry his dayes we finde John Haywood recanting his (so cald) Treason against the Kings Supreamacie in spirituall things, and is cleared. When famous and faithfull Cromwell, for words pre∣tended to be spoken by him against the Kings person, must pay his noble Head. But to End this Chapter, most true it is, that* 1.24 multitudes of people in all parts of bloudie Christendome, and not a few in England in Henry the 7. and Henry the 8. his dayes; have escaped with a Recantation and Abjuration, for spirituall Treasons, when principles of Reason and Civill Government have taught men, for their common safetie, to thinke of other punishments for Murtherers, Adulterers, Traytours.

Notes

• * 1.1

  Gods children may possibly fight each a∣gainst the o∣ther. 〈…〉〈…〉
• * 1.2

  Antichristians against Anti∣christians, but principally a∣gainst Christ.
• * 1.3

  Touching spi∣rituall mur∣ther.
• * 1.4

  Touching Seducers.
• * 1.5

  The hainous∣nes of spiritu∣all stumbling blocks.
• * 1.6

  Punishing of Seducers.
• * 1.7

  Common∣weale two∣fold, and Re∣bellion two∣fold.
• * 1.8

  Mysticall Wolves and Muskeetoes.
• * 1.9

  Of Soule-kil∣ling.
• * 1.10

  Touching State Religi∣ons.
• * 1.11

  Gods children Gods Citie, Nation and Kingdome.
• * 1.12

  A State Reli∣gion a prison.
• * 1.13

  A forc't Re∣ligion.
• * 1.14

  Of the late Warres.
• * 1.15

  The bloudie Tenent guilty of the Rivers of Bloud, &c.
• * 1.16

  Warres for Religion.
• * 1.17

  Constantines warres for the Christians.
• * 1.18

  Constantines E∣dict against forcing in Religion.
• * 1.19

  Never any true Natio∣nall Religion in the World but one.
• * 1.20

  Touching Pauls blasphe∣my before his Conversion.
• * 1.21

  Of Apostates.
• * 1.22

  Fallacious mixture and confusion.
• * 1.23

  Spirituall Treason re∣canted, for∣given: but not so (by way ofcourse) the Civill.
• * 1.24

  An Instance from ••••: Hay∣wood and the Lord Cromwell in King Henry the 8. his dayes.