The bloudy tenent, washed, and made white in the bloud of the Lambe: being discussed and discharged of bloud-guiltinesse by just defence. Wherein the great questions of this present time are handled, viz. how farre liberty of conscience ought to be given to those that truly feare God? And how farre restrained to turbulent and pestilent persons, that not onely raze the foundation of godlinesse, but disturb the civill peace where they live? Also how farre the magistrate may proceed in the duties of the first table? And that all magistrates ought to study the word and will of God, that they may frame their government according to it. Discussed. As they are alledged from divers Scriptures, out of the Old and New Testament. Wherein also the practise of princes is debated, together with the judgement of ancient and late writers of most precious esteeme. Whereunto is added a reply to Mr. Williams answer, to Mr. Cottons letter. / By John Cotton Batchelor in Divinity, and teacher of the church of Christ at Boston in New England.

TO CHAP. XXIII.

HIs 23. Chapter examineth a speech of mine which might tend to the dishonour of the Separation, as the reproach against

Salem had done before. My Speech was, That God had not prospered the way of Separation: which least it should be mistaken, I interpreted, not in respect of outward prosperitie: for they found more favour in our native Countrey, then those who walked in the way of Reformation, which is commonly reproached by the name of Puritanisme. The meet∣ings of the Separatists might be knowne to the Officers in the Courts, and winked at, when the Conventicles of the Puritans (as they call them) are hunted out with all diligence, and pursued with more violence, then any Law can justifie. But I said, that God had not prospered the way of Separation, in that he had not blessed it, either with peace amongst them∣selves, or with growth of grace, such as erring through simplicitie, and tendernesse of Conscience, have growne in grace, have growne also to dis∣cerne their lawfull libertie, to returne to the hearing of the Word from English Preachers.

To give Answer to this, the Examiner bestoweth many Chap∣ters. His first Answer is, (that which is not unworthy to be atten∣ded to, by all whom it concerneth,) That doubtlesse the Lord hath a great Controversie with the Land for their such violent pursuit and perse∣cution of both. For both of them have borne witnesse to severall truths of the Lord Jesus. Albeit, I deny not, the one party might have borne witnesse to more points of Truth: the other might have borne wit∣nesse to fewer, and so have lesse exceeded bounds of Truth. To make the English Churches, and their Ministeries, and their Wor∣ship, and their Professors, either nullities, or Antichristian, is a wit∣nesse not onely beyond the truth, but against the Truth of the Lord Jesus, and his word of Truth.

But for their sufferings; The Puritans (saith he) have not suffered comparatively to the other, (as but seldome Congregating in separate As∣semblies from the common:) And none of them suffering unto death for the way of Non-Conformitie. Indeed (saith he) the worthy witnesse M^r. Udall was neere unto death for his witnesse against Bishops, and Ceremonies; But M^r. Penry, M^r. Barrow, M^r. Greenwood followed the Lord Jesus, with their Gibbets, and were hanged with him, and for him, in the way of separation. Many more have been condemned in dye, banished, and choaked in Prisans, whom I could produce upon occasion.

Reply. Paul accounteth it a folly to make boasts in comparisons, even of sufferings: And therefore I choose to be sparing and briefe in this Argument: wherein otherwise I could be copious, there be∣ing

another Volume of the Booke of Martyrs (as I heare) extant in the Countrey, (though not in print) of the sufferings of the godly Ministers and people, beginning where M^r. Fox left. When he saith, Their witnesses against Bishops and Ceremonies, (whom he cal∣leth Puritans) have seldome met in separate Assemblies from the common: It seemeth he never read the story of the Classes in Northampton∣shire, Suffolk, Essex, London, Cambridge, discovered by a false bro∣ther to Doctor Bancroft (Chaplain then to Lord Chancellor Hat∣ton, afterwards Bishop of London, and after that Archbishop of Canterbury;) nor that he ever tooke notice of Doctor Bancrofts Booke against them, entituled, Dangerous Positions and practises a∣gainst Religion and State; neither doth it seeme, that he doth ac∣knowledge their frequent and continuall meetings to duties of hu∣miliation, as any separate meetings from the common. But I doubt not, the Lord tooke notice of both, and hath now rewarded their sighes and groanes, prayers and teares in private with an open re∣compence and deliverance in the view of all men.

Besides, though he pleased to confine the witnesse of these he calleth Puritans, unto Testimony against Bishops and Ceremonies: yet I did not thinke, he had been such a stranger in Israel, (if by his leave I may call it Israel) as to be ignorant, how farre both the Admonitions to the Parliament have reached to beare witnesse be∣yond Bishops and Ceremonies. To say nothing of M^r. Deerings Sermon before the Queene, or M^r. Chadertons at Pauls Crosse, or M^r. Parkers Ecclesiastica Politica, or M^r. Baines his Diocesans Try∣all.

Though he say, None of them suffered unto death, onely M^r. Ʋdall was neere it: Yet the truth is, he dyed by the annoyance of the Prison, which he might as well have acknowledged as he doth of some of the Separatists in this very Paragraph, that they were choaked in Prison. This I have understood by faithfull witnesses, that when the Coroners Jury (according to the Law of England) came (as the manner is in such cases) to survey the dead body of M^r. Ʋdall in Prison, he bled freshly (though cold before) as a te∣stimony against the murderous illegall proceedings of the State against him: for so the godly did apprehend it; judicious Perkins acknowledgeth such a kinde of bleeding to be a part of the accom∣plishment of that Scripture in Heb. 11. That the bloud of Abel still speaketh.

In like sort, for the same cause (choaked in the prison) suffered M^r. Randall Bates (an heavenly Saint) nor could he be released, though Doctor Hering (a learned and beloved Physician) earnest∣ly solicited Bishop Neale for his enlargement as he tendred his life, but the suite of the Physician was repulsed with reproaches: And the life of his patient spilt by that rigor. He is therefore much mis∣taken, when he saith, None of them suffered unto death. And it is alike mistake, when he maketh M^r. Penry one of his witnesses unto the death for Separation. I have received it from M^r. Hildersom (a man of a thousand) that M^r. Penry did ingenuously acknowledge before his death, That though he had not deserved death for any disho∣nour put upon the Queene, by that Booke (which was found in his study, and intended by himselfe to be presented to her own hand:) nor by the compiling of Martin Marprelate, (of both which he was falsly charged;) yet he confessed, he deserved death at the Queenes hand, for that he had seduced many of her loyall Subjects to a separation from hearing the Word of life in the Parish Churches. Which though himselfe had learned to discerne the evill thereof, yet he could never prevaile to recover divers of her Subjects, whom he had sedu∣ced: and therefore the bloud of their soules, was now justly required at his hands.

Let the Examiner consider, whether he will own this M^r. Penry for one of his faithfull witnesses hereafter; If he doe, let him endea∣vour to doe as he did, seeke to reduce those soules whom he hath seduced from hearing the word of life: or else, let him confesse (as M^r. Penry did) the bloud of those soules may justly be required at his hands, if M^r. Penries witnesse be of waight with him.

Touching his other witnesse, to the death of M^r. Barrow, this I can say, from the testimony of holy and blessed M^r. Dod, who speak∣ing of this M^r. Barrow, God is not wont (saith he) to make choice of men, infamous for grosse vices before their calling, to make them any no∣table instruments of Reformation after their Calling. M^r. Barrow whi∣lest he lived in Court, was wont to be a great Gamster, and Dicer, and of∣ten getting much by play, would boast, Vivo de die, in spem noctis, no∣thing ashamed to boast of his hopes of his nights lodgings in the bosomes of his Courtizens. As his spirit was high and rough before his reformati∣on, so was it after, even to his death. When he stood under the Gibbet, he lift up his eyes, and Lord (saith he) if I be deceived, thou hast decei∣ved

me: And so being stopt by the hand of God, he was not able to pro∣ceed to speake any thing to purpose more, either to the glory of God, or to the edification of the people.

M^r. Greenwood (the Examiners last witnesse unto death) he indeed of all the rest was the more to be lamented, as being of a more ten∣der, and conscientious spirit: but this have I heard reported of him by the same credible hands, That if he could have been sundred from M^r. Barrow, he was tractable to have been gained to the truth. But when the Examiner goeth on to make comparisons between the Sufferings of the Separatists, and of (those he styleth) Puri∣tans, in his Margent, and in his Booke. No comparison will hold from the Separatists to them, but a Minori. What compulsory ba∣nishments have been put upon those blessed and glorious lights, M^r. Cartwright, Parker, Ames? To say nothing of those in Scot∣land, or New-England: When have the Prisons been vacant of some or other godly Ministers, and Professors? When will the Exami∣ner shew forth alike company of his witnesses, to those 300. Mini∣sters (whom M^r. Parker compareth to the 300. Souldiers of Gide∣on) who in one storme of persecution, were some suspended, some excommunicated, some imprisoned, all of them deprived of their Ministery, and of their maintenance? And provision made, that none might practise Phyficke, or teach Schoole, unlesse they would accept a Licence with subscription? So that of necessicie (had not the Lord been wiser, and stronger then men) they must in reme∣dilesse misery, they and theirs, have either begged, or starved; But that with the Lord there be bowells of mercy, and fatherly com∣passions, and with him are plenteous redemptions, and provisions, and protections, when men faile.

The Examiner proceedeth (in his Answer) to tell us further, That he beleeveth there hath hardly ever been a Conscientious Separa∣tist, who was not first a Puritan. For (as M^r. Can hath unanswera∣bly proved) the grounds and principles of the Puritans against Bishops, and Ceremonies, and prophanesse of people professing Christ: and the ne∣cessitie of Christs flock and discipline, must necessarily (if truly followed) lead on to, and enforce a separation.

Reply. 1. If there were hardly ever any conscientious Separatist, who was not first a Puritan, then it seemeth, that if there be any Conscience in the Separatists, it was first wrought in them by the Ministers of those whom he calleth Puritans.

2. Say it were true, that he pretendeth, That the principles and grounds of Puritanisme, did enforce Separation:) yet I doe not understand, what it maketh to the point in hand.

3. Neither doe I understand, how it suiteth with the Exami∣ners profession who is wont to renounce all communion with An∣tichristian inventions, so frequently to take up into his mouth and pen the Nickname of Puritans: which was at first devised by San∣ders the Jesuite, to cast a reproach upon the persons and way of re∣formers, to render them suspicious and odious to the State. The righteous hand of the Lord struck him with madnesse who inven∣ted the name: nor doth he delight in them that delight to take up a reproach against the innocent.

4. How unanswerably M^r. Can hath proved the necessity of Se∣paration from their grounds and principles, I will not judge, be∣cause I have not seene his Booke. But to separate from the Chur∣ches of England, as no Churches, or false Churches, from their Ministery, as a false Ministery, from their Sermons as false worship, from their professors as no visible Saints. And to prove all this out of the Principles and grounds of those holy Saints of God, whom he misnameth Puritans, will require a strong efficacy of delusions, to make it appeare probable to a sad and judicious spirit, that is not sorestalled with prejudice, or partialitie.

But the Examiner proceedeth in his Answer to enquire, What should be the Reason, why the Separatist (who witnesseth against the Roote of the Constitution it selfe) should finde more favour then the Pu∣ritan, or Non-conformist?

And he telleth us,

Doubtlesse the reasons are evident: 1. Because most of the Separatists have been poore and low, and not such gainfull Customers to the Bishops, their Courts, and Officers. M^r. Ainsworth himselfe (though a worthy instrument of Gods praise) lived upon nine pence in the weeke with roots boyled, &c.

Reply. In part I will not deny some truth and weight in this rea∣son; But take it for granted, and it doth but confirme what I said, that the Separatist found more favour then the Non-conformist, whatsoever the reason was.

The second reason that he giveth is, That it is a principle in na∣ture to preferre a professed enemy, before a pretended friend. The Separa∣tists

have been looked at by the Bishops, and their adherents, as knowne and professed enemies: whereas the Puritans have professed subjection, and submitted to the Bishops, their Courts, their Officers, their Common Prayer, and worships: And yet (the Bishops have well knowne) with no greater affection, then the Israelites bore the Aegyptians cruell task∣masters.

Reply. 1. What the Non-conformists did beare, it was no more then they thought they might beare with a good Conscience, ac∣cording to the light they had received. If they did beare more, then what in Conscience they judged lawfull to be borne, they had no reason to beare with themselves in so doing.

But if the Bishops bore the lesse with them in such their sub∣jection, it was because they looked at them not as pretended friends, but as more dangerous enemies: as knowing both that the Lord was with them, (which made Saul the more afraid of David, 1 Sam. 18.28, 29.) as also that the grounds which they gave of their judgement and practise, were more agreeable to Scripture, and to the judgement of all reformed Churches, and therefore more likely in time to prevaile, to the utter overthrow of their u∣surped Hierarchy. But as for the Separatists, the Bishops did not discerne, either the Lord going forth in like sort with them, or their grounds so likely to subvert their freehold. Though the Se∣paratists struck at the roote of the Constitutions of their Chur∣ches, (which was indeed a greater blow then to strike at the roote of Episcopacy:) yet because the Episcopacy saw that the Separa∣tists struck at the things of Christ, together with themselves, they knew such stroakes would not much hurt their standing.

The next word which the Examiner answereth, is unto that I said; God hath not prospered the way of Separation, neither with peace amongst themselves, nor with growth of grace.

His answer is; 1. That want of peace may befall the truest Churches of the Lord Jesus, as them at Antioch, Corinth, Galatia.

Reply. The distraction at Antioch was soone healed by the Counsell of the Synod at Hierusalem, which is a way of peace which the Churches of the rigid Separation have not knowne, nor will condescend unto: which makes their dissentions destitute of hopes of reconciliation without separation one from another. The like may be said of the Churches of Galatia and Corinth. I

doe not read their differences were healed by Separation, but by listning to Apostolicall Counsell.

2. His second Answer is, that it is a common Character of a false Church (maintained by the Smiths and Cutlers shop) to enjoy peace, none daring for feare of civill punishment to question, or differ, &c.

Reply. Though it be a common Character of a false Church, to enjoy a forced and violent peace: yet it is a peculiar Character of a true Church, to enjoy holy peace with God, and one with another, which where it is wanting, there is something else wan∣ting, either in their Faith or Order.

3. His third Answer is, That Gods people in that way have some∣times long enjoyed sweet peace, and soule contentment, in England, Hol∣land, New-England, and other places, &c.

Reply. The Answer had been more cleare and evident, if he had named those Churches, who have long enjoyed such peace in that way: in that way I say, of rigid Separation, separating from the Churches of England, as altogether false, in their Constituti∣on, Ministry, worship, and therefore refusing to heare the word in the best of the Parish Assemblies. It is a wise Proverb of a wiser then Soloman, The back slider in heart (from any Truth or way of God) shall be filled with his owne wayes. They that separate from their brethren further then they have just cause, shall at length find cause (or at least thinke they have found cause) just enough to separate one from another. I never yet heard of any instance to the contrary, either in England, or Holland. And for New-England, there is no such Church of the Separation at al that I know of. That separate Church (if it may be called a Church) which separated with Mr. Williams, first broke into a division a∣bout a small occasion (as I have heard) and then broke forth in∣to Anabaptisme, and then into Antibaptisme, and Familisme, and now finally into no Church at all.

But whereas I said, God had not prospered the way of the Sepa∣ration, as not with peace amongst themselves, so neither with growth of Grace,

He answereth, for growth of Grace, though some false brethren have crept in, yet Satan himselfe cannot but confesse that multitudes of Gods witnesses (reproached with the names of Brownists, and Ana∣baptists) have kept themselves from the errours of the wicked, and doe

grow in Grace, and knowledge of our Lord Jesus, &c.

Reply. It is an unwelcome Subject to goe about to convince o∣thers of want of growth in Grace, especially, when wee speake of Churches, and that before wee have in a more private manner dealt with them. I looke at it as more seasonable to provoke our owne Churches to more growth of Grace at home. For even true Churches (as that of Ephesus, Revel. 2.) may decay in their first love.

Onely thus much I would say, the first Inventor of that way which is called Brownisme, from whom the Sect tooke its name, it is well knowne that he did not grow in Grace, but fell back first from his owne way, to take a Parsonage of a Parish-Church in England in Northamptonsheire, called a Church: God so in a strange (yet wise) providence ordering, that he who had utterly renounced all the Churches in England, as no Church should after∣wards accept of one Parish-Church amongst them, and it called a Church, and from thence he fell to Organs, in the Temple of his owne Church (as I have been credibly informed) and from thence to discord with his best hearers, and bitter persecution of them at the last. It is not Gods usuall manner of dealing to leave any of the first publishers or restorers of any Truth of his to such fearefull Apostacy from his Grace, though I Judge not his finall Estate.

I will not rehearse what I read in printed Books of the unkind, and ungracious, and unbrotherly dealings of some of note in that way, whilst they maintained the rigor of it. That which the Ex∣aminer himselfe hath rehearsed in this very chapter, may suffice to shew what growth of Godlinesse was found in that Church, the Officer whereof himselfe styleth a worthy Instrument of Gods prayse: and surely he was a man that deserved well of the Church, for sundry of his Learned, and painfull, and profitable labours. One would hope, that where the Lord blesseth a people with growth of godlinesse, the people would grow best under the best Ministers of that way. Mr. Aynsworths name is of best esteeme (without all exception) in that way, who refused Communion with hearing in England. And if his people suffered him to live up∣on nine pence a week, with roots boyled (as the Examiner told us) surely either the people were growne to a very extreme, low

Estate, or else the growth of their godlinesse was growen to a very low ebb.