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. 77. replying to Chap. 80. (Book 77)

Peace.

AS it is (Deare Truth) oftentimes in Journies, the worst way and saddest weather attends the Journies End: So here M^r Cotton (neere our close) chargeth upon the Discusser a threefold wresting of his words, and accordingly so much false-dealing.

Truth.

It is sad on the Discussers part, if this be done by him, either by a willfull or a negligent hand.

Peace.

Yea and it is sad on M^r Cottons part, if the Charge be not reall and substantiall.

Truth.

M^r Cotton acknowledgeth his words to be these The Godly will not persist in Heresie or turbulent Schisme,

when they are convinced in Conscience of the sinfullnesse of their way] The first charge therefore against the Discusser is that he confoundeth Admonition with Conviction, for (saith M^r Cotton) Admonition ought not to be dispenced, untill the offendour be convinced in his own Conscience of the sinfullnesse of his Way.

Truth.

For answer hereunto the Discusser to my know∣ledge humbly appealeth to the Searcher of all Hearts, that he hath not willingly nor wittingly falsified M^r Cottons words in a tearme or syllable. And indeed whether he hath wronged him at all, or be not rather unjustly trampled under the feete of weake and passionate charges, the Discusser appealeth to M^r Cot∣tons owne Conscience, awaked (if God so please) out of this bloudie Dreame.

Peace.

Yea but (sayth M^r Cotton) Admonition is one thing,* 1.1 and Conviction in their owne Conscience is another; for though sayth he, Admonition ought not to be dispenced till after Conviction, yet it may fall out that the Church (through mistake) proceedeth to Admonition before the offendour be convinced in his own Consci∣ence of the sinfulnesse of his Way.

Truth.

Passing gently by the want of Equitie in M^r Cotton to the Discusser, in condemning him of falshood, for taking Admo∣nition for Conviction, when he makes it but a mistake in the Church to practice the one for, or before the other:

I answer, I know not that sutable Distinction between Admo∣nition and Conviction, as M^r Cotton carrieth it, saying, that how ever the Church may through mistake practice Admonition be∣fore Conviction, yet Admonition ought not to proceede, untill after Conviction in a mans owne Conscience, for finde we not the words of Reprooving, Rebuking, Admonishing, Exhorting a bro∣ther, indifferently used both in the Old and New Testament? And doth not that very word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Matth. 18. Reprove him) imply Conviction as well as Reproofe or Admonition, for doth it not signifie Convincingly reprove him?

Peace.

I have heard indeed, that Conviction is twofold:* 1.2 First, Externall and legall before men in Civill or Spirituall Judicature.

Secondly, Effectuall and inward in the Court of a mans own Conscience before God, which internall, alwayes followes not the Externall.

Truth.

No, such Externall Conviction may be legall before men, but not in the fight of God, and a mans owne Conscience, as we see in the case of Naboth, who was legally convict of Blasphemy, when acquitted by God and his owne Conscience: As also in those Consciences (of which Paul speakes) seared with hot irons, which Consciences (notwithstanding the a∣bundance of Light from heaven convincing, yet) are not brought from believing Lyes.

Peace.

Yea, but it seemes by M^r Cottons words, that the Church,* 1.3 that is, (according to his way) the Major part of the Church must judge that the Heretick is convinced in his own Conscience of the sinfullnesse of his way before she proceedeth to Admoni∣tion.

Truth.

For my part I cannot reconcile these three Propositions, comprized by M^r Cotton in these few lines.

First, the Godly will not persist in Heresie, or turbulent Schisme, when they are convinced in Conscience of the sinfull∣nesse thereof.

Secondly, The Church is to judge of the Conviction of such a Godly mans Conscience.

Thirdly, Although such a Godly man be convinced of the sinfulnesse of his way, yea although he will not persist in Here∣sie or turbulent Schisme, when he is thus convinced in Conscience of the sinfulnesse thereof, yet then is the Church to proceede to Admonition. For thus he sayth, Admonition ought not to be dis∣penced till after Conviction.

Peace.

If M^r Cotton spake of the first Conviction, to wit, the Externall, I could subscribe, but now speaking of that internall* 1.4 in a mans owne Conscience, I see it pleaseth God, most holy and onely wise to permit the best and wisest of his Servants, to in∣trap, intangle, and bewilder themselves, that they may learne to confesse him onely and infinitly wise, and be more humble in themselves, as fooles and lyars, and lesse bitter in their Judge∣ments and Censures on the poore Ʋnderlings and Outcasts.

Truth.

O that M^r Cotton, who grants the Godly may fall into such fowle sinnes of Heresie and Schisme, may also be godly jealous over himselfe and others fearing God in old or New Eng∣land, that also possibly they may fall, into the very sinne of persecuting the Sonne of God himselfe, especially since it is the

Lot of Christ Jesus (beyond all compare) both in Himselfe* 1.5 and his Followers, to be accounted the greatest Heretick, Blas∣phemer, Seducer and Deceiver.

Peace.

To the second and third Charge M^r Cotton complains of false dealing, in that the Discusser should render his words, as if he charged such to be obstinate persons, that yeelded not to once or twice Admonition, and that for every Errour, when he speakes onely of persisting in Heresie, or turbulent Schisme.

Truth.

For answer, let M^r Cottons Conclusions in the begin∣ning of this Booke be remembred. Wherein he maintaines that a Man of an Erroueous and blind Conscience in Fundamentall and weighty points, and persisting in the Errour of his way, is not persecuted for cause of Conscience, but for sinning against his Conscience. Whence it followes that the Civill Courts of the World must judge: whether the matter be fundamentall and weighty: whether the partie have been rightly once and twice admonished: and whether he persist in the Errour of his Way: that is, whether he be obstinate after such Admonition, and must then be persecuted, though (as the Conclusion wofully conclu∣deth) not for cause of Conscience, but for sinning against his Conscience.

Peace.

Yea but the Discusser (sayth M^r Cotton) dealeth falsly, in carrying my words, as if I had said, that Godly persons in whatsoever Errour they hould, if they yeeld not to once or twice Admonition, they must needs be obstinate: whereas (he saith) he speakes not of every Errour, but of persisting in Here∣sie and turbulent Schisme.

Truth.

The Discusser did not so say, or so carry it as M^r Cotton insinuates, but this he saith, that even in the place of Righteousnesse and Judgement (as Salomon saith) Iniquitie, and such Iniquitie (in all civill Courts of the World, and in all Ages* 1.6 of the World) usually hath been found, that as in multiplying glasses a Flea is made an Elephant, &c. So the poore witnesses of Christ have been proclaimed and persecuted for Hereticks, Blasphe∣mers, Seducers, &c. not onely for not houlding the Popes Tran∣substantiation, Auricular Confession, Purgatorie, and those waigh∣tier points of the Beasts worship: but reading a piece of a Leafe of Scripture or any good booke is Heresie. Eating a piece of Flesh in Lent, yea the slight breaches of the smallest Traditions of the

Elders and State Worships, accounted Heresie, Blasphemie, &c.

Peace.

Hence was it I think, that the Naturalist could tell us in the Fable of the Fox and the Lyon, that the Fox ran not away in vaine upon the Proclamation of the departure of all horned Beasts, as knowing that if the bloudie persecutours of the World shall say, the plainest Ears are hornes (that is, the smallest Errours, yea the plainest Truths are Heresies) it is in vaine for any Inno∣cent to plead they are but Eares, &c.

Truth.

Yea hence it was that in that famous, or rather most* 1.7 infamous Councell of Constance, the blessed Servant and witnes of Christ Jesus, John Hus, was as it were stobd to Death (before his burning) with tearmes of Heresie, Heretick, Heresiarck, yea though he held as the Pope and the Councell held, even in those points for which they condemned him, because (beside their hatred of his Holines, witnessing against their Filthines) them∣selves would say from his writings, that he did hould so and so against their Popish Tenents, which he himselfe profest he never did.

Peace.

In the next place (Deare Truth) are two Passages re∣lated by the Discusser from New England. To which M^r Cotton gives no credit.

2. He sayth, If such words were spoken, they might be spo∣ken upon such waights as might hould waight, &c.

Truth.

For the Stories and the Discussers mistakes (willing mistakes, as M^r Cotton seemes to insinuate) I know the Discus∣ser humbly desires like a true Traveller to his heavenly Countrey, to heare of, and see and acknowledge, and forsake every false path and step (by the helpe of Christ) that the poorest childe, though but a naked Pagan shall hint him of: But why should the Stories seeme incredible that suite so wofully fit with the Common Tenents?

Peace.

It may be M^r Cotton will not believe it, nor approve it: But there are not two, but ten witnesses, to testifie such Stories, were it seasonable to relate and inlarge such parti∣culars.

Truth.

Let M^r Cotton then please to understand (to passe by particular names of the former Stories, which are ready to be declared to any charitable and loving Enquirie) that his bloudie Tenent is a bitter Roote of many bitter branches, not onely bitter

to spirituall tasts, but even to the tast of Civilitie and Humanitie it* 1.8 selfe. But since the names of persons are so desired, I shall re∣late (not out of any personall disrespect to M^r Streete and the people of Cohannet, aliàs Taunton, my loving friends) what many testifie, that the said (reputed) Minister M^r Streete, publikely and earnestly perswaded his Church-members to give Land to none but such, as might be fit for Church-members: yea not to receive such English into the Towne, or if in the Towne, yet not to Land, that if they lived in the Towne or place, yet they might be knowne to be but as Gibeonites, hewers of wood, and drawers of water for the service of them that were of the Church.

Peace.

I know what troublesome Effects followed in the same place, and what Breaches of Civill and humane Societie? What Departures of divers, and Barres to the comming of others, to the spoile and hindrance of a most likely and growing Plantation.

But to proceede (Deare Truth) you cannot more faithfully and carefully labour to discharge the Discusser of falshoods, then M^r Cotton endeavours to lay them on: For to the former three, behould in the next passage foure more.

For, first the Discusser is charged to report M^r Cotton as ex∣pressing Confidence in this cause, which M^r Cotton sayth he expressed not.

Secondly, He reports M^r Cotton to say, that he (to wit, M^r Cotton) had removed the grounds of this Errour, whereas M^r Cotton (saith he) said not so, but that he had spoken so much for that End.

Thirdly, He foisteth in the name of great Errour, which though it be so,

yet M^r Cotton did not so stile it.

Fourthly, That M^r Cotton should conclude, that to be a great Errour, that persons are not to be persecuted for cause of Conscience, when he states the Question so, that none ought to be persecuted at all for cause of Conscience, but for sinning a∣gainst their Conscience.

Truth.

Sweet Peace, he that hath a minde to beate a Dog, will soone finde a cudgell, &c. If M^r Cotton had not esteemed the Discusser as a Dog, and had not had as great a minde as a Dog to use him, he would never have so catcht at every line and word, to finde out (such) the Discussers Lyes and Fals∣hoods.

For, first, it is apparant that the Discusser here undertooke not to repeate M^r Cottons words, but upon such and such words of M^r Cottons (compared with all former Agitations) to col∣lect according to his understanding such a Conclusion.

Peace.

But whether he hath rightly and without breach of* 1.9 Truth or Love so and so collected, let it be (briefly) in the feare of God examined.

Truth.

First then, hath not M^r Cotton through all this dis∣course, exprest a Confidence (some have called it imperious and insulting) against the poore Hereticks, Blasphemers, Seducers? And doo not these words [for avoyding the grounds of your Errour] import so much?

Secondly, Doth not M^r Cottons words imply that in his opinion such a Tenent is an Errour, and that by speaking so much against it, he hath removed it, what ever his opponent thinks to the contrary?

Thirdly, Why may not the Discusser, or any man say, that M^r Cotton counts that a great Errour, which M^r Cotton endea∣vours so to represent to all men?

Peace.

But the fourth (sayth M^r Cotton) is an evident falshood in the Discusser to say, that M^r Cotton should conclude this to be the great Errour, that persons are not to be persecuted for cause of Conscience.

Truth.

The Father of Lights hath of late been graciously pleased to open the eyes of not a few of his servants to see that M^r Cottons Distinction [of not persecuting a man for his Consci∣ence, but for sinning against his Conscience] is but a Figleafe to hide the nakednes of that bloudie Tenent, for, the Civill Court must then judge when a man sinnes against his Conscience, or els he must take it from the Cleargie upon trust, that the poore repu∣ted Heretick doth so sinne.

Peace.

M^r Cotton adds that it is an Aggravation of sinne to hould or practice Evill out of Conscience.* 1.10

Truth.

True, but I also aske, Doth not that persecutour that hunts or persecuteth a Turke, a Jew, a Pagan, an Antichristian (under pretence that this Pagan, this Turke, this Jew, this An∣tichristian sins against his owne Conscience,) doth not this perse∣cutour, I say, hould a greater Errour then any of the foure, be∣cause he hardens such Consciences in their Errours by such his

persecution, and that also to the overthrowing of the civill and humane Societie of the Nations of the World, in point of civill peace?

Peace.

Well you may (deare Truth) enjoy your owne holy and peaceable Thoughts, but M^r Cotton ends this Chapter with hope that the reputed bloudie Tenent, appeares now whiled in the bloud of the Lambe, and tends to save Christs sheepe from de∣vouring, to defend Christs truth, and to maintaine and preserve peace in Church and Common-weale.

Truth.

Sweet Peace, that which hath in all Ages powred out* 1.11 the precious bloud of the Sonne of God, in the bloud of his poore sheepe, shall never be found whited (as M^r Cotton insinuates) in the bloud of this most heavenly Shepheard: That which hath maintained the workes of Darknes 1600 yeares under the bloudie Romane Emperours, and more bloudie Romane Popes, hath never tended to destroy, but build and fortifie such hellish workes. That which all Experience (since Christs time) hath shewen to be the great Fire-brand or Incendiarie of the Nations, hath powred out so many Rivers of bloud about Religion, and that amongst the (so called) Christian Nations. That Tenent, I say, will never be found a preserver, but a bloudie destroyer both of Spirituall and civill peace.

Notes

• * 1.1

  Of Admoniti∣on and Con∣viction.
• * 1.2

  Conviction two-fold.
• * 1.3

  Of Conviction of Hereticks.
• * 1.4

  Conviction sufficient, ex∣ternall by the word, and ef∣ficient inter∣nall by Gods Spirit.
• * 1.5

  Christ Jesus (accounted) the greatest Heretick, Blasphemer, Seducer, and Deceiver that ever was in this world.
• * 1.6

  Small matters accounted Heresies.
• * 1.7

  The barba∣rous usage of John Hus in the Councell at Constance.
• * 1.8

  The bloudie Tenent de∣stroying civi∣litie and hu∣mane Societie out of the World.
• * 1.9

  All Men are confident in their owne opinions.
• * 1.10

  The persecu∣tour of Turks, Pagans, Jewes, or Antichristi∣ane, is in a greater errour then any of them.
• * 1.11

  The bloudie Fruits of the bloudie Tenent.