The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 1 · Chapter 56 – Chapter 58
CHAP. 56. A Reply to his Chap. 58, and 59. Diſcuſsing the Teſtimony of ſome Princes.
Diſcuſſer.
I Proceed to the ſecond Head of Reaſons (againſt perſecution for cauſe of Conſcience) taken from the profeſſion of famous Princes, King James, Stephen of Poland, King of Bonemia.
Ʋnto whom the Anſwerer returneth a treble Anſwer.
1. Wee willingly acknowledge, (ſaith he) that none is to be perſecuted at all; no more then any may be oppreſſed for righteouſneſſe ſake.
Again, we acknowledge, that none is to be puniſhed for his Conſcience, though miſinformed, unleſſe his errour be fundamentall, or ſeditiouſly and turbulently promoted, and that after due conviction of his Conſcience, that it may appeare, he is not puniſhed for his Conſcience, but for ſinning againſt his Conſcience.
Furthermore, we acknowledge, none is to be conſtrained, to believe or profeſſe the true Religion, till he be convinced in Judgement of the truth of it: but yet reſtrayned he may be from blaſpheming the Truth, and from ſeducing any into pernicious errours.
This firſt Anſwer, I believe, I have ſufficiently cleared the weakneſſe of the Foundations thereof in the former diſcourſe.
Defender.
And I doubt not, but by the help of Chriſt, I have formerly declared and convinced the feebleneſſe of the oppoſition made againſt them, and what firme foundations thoſe Anſwers are built upon, from the Scriptures of Truth.
Diſcuſſer.
His ſecond Anſwer is this, what Princes profeſſe and practiſe is not a Rule of Conſcience. They many times tolerate that in State Policy, which cannot juſtly be tolerated in point of true Chriſtianity.
Againe, Princes many times tolerate Offendors out of very neceſſity, when the Offenders are too many, or too mighty for them to puniſh. In which reſpect David tolerated Joab and his murder, but againſt his will.
It may be here obſerved, how the Anſwerer dealeth with Princes, one while, they are nurſing Fathers to the Church, not onelyonly to feed, but alſo to correct; and therefore conſequently, bound to judge, what is true feeding and correcting: and conſequently all men are bound to ſubmit to their feeding and correcting.
Defender.
The Diſcuſſer doth partly falſly, and partly fraudulently faſten upon me this dealing with Princes. That I make them nurſing Fathers of the Church, I therein follow the footſteps of the Holy Ghoſt before me, teaching what Princes ſhould be, and foretelling what they ſhall be in the latter dayes, Iſaiah 49.23. In which place, It was not the intent of the Holy Ghoſt, (nor mine) to threaten the Church with a red of Correction: But to comfort the Church with a double bleſſing: Firſt of the Fatherly proviſion and protection of Princes for the Church: Secondly, of their ſubjection to the Church, in reſpect of their ſpirituall Eſtate. What Princes may doe, in caſe the Church ſhould Apoſtate, and become no Church: or in caſe they ſhould breake forth into Sedition, and Rebellion againſt the Civill State, It is another Queſtion which I have not medled with, in all this Diſcourſe. Neither have I ſpoken of Princes, as bound to Judge, what is true feeding, or correcting: leaſt of all have I ſaid, that all men are bound (eſpecially in Conſcience) to their feeding, and correcting. Theſe are calumnies deviſed by the Diſcuſſer.
All I have ſaid (to my remembrance) this way, is, that Princes are bound to be wiſe, and Learned with holy knowledge that they may kiſſe the Sonne, and be ſubject to him, Pſal. 2.10.11. And therefore able to diſcerne of ſuch corrupt feeding, as deſtroyeth the Foundation of Religion, and the ſoules of Gods people, that they may be able to reſtraine ſuch, and to preſerve the Church from ſuch ravenous Wolves: and I deny not that their Subjects are to ſubmit to them herein; when they judge according to the Word; or howſoever patiently to ſuffer for well-doing, without reſiſtance, in a way of Hoſtility, notwithſtanding any Church-power. If ought be unſound in this dealing with Princes, I am willing to heare of it.
Diſcuſſer.
Another while, when Princes croſſe Mr. Cottons Judgement, and Practiſe, then it matters not, what the Profeſſion and Practiſe of Princes is: for, (ſaith he) their Profeſſion and Practiſe is no Rule to Conſcience.
Defender.
If Princes ſwerve from the rule of the word, either in profeſſion, or practiſe, their owne profeſſion, or practiſe is no rule either to themſelves, or others. Princes ought not to rule the word, but are to be ruled by it. But ſee the notorious calumny, of the Diſcuſſer, ſo repreſenting Mr Cottons dealing with Princes, as if he made his owne judgement and practiſe the rule of the proceeding of Princes. Men whoſe tongues are their owne, may ſpeake any thing: But yet ſuch as feare the Lord, would tremble at ſuch ſpeeches, as neither expreſſe Truth, nor Love.
Diſcuſſer
I aske then, unto what Princes or Magiſtrates, will themſelves, or any ſo perſwaded, ſubmit to, as unto keepers of both Tables, and nurſing Fathers, and Mothers, to the Church?
Firſt will it not evidently follow by theſe Tenents, That they ought not to ſubmit to any Magiſtrates in the world, in theſe caſes, but to Magiſtrates juſt of their owne Conſcience?
Defender.
We ſubject our ſelves to all ſorts of Magiſtrates of the Countries where we live, or whether we come, whether Chriſtian, or Pagan, Orthodox, or erroneous, juſt of our Conſciences, or unjuſt againſt them. Subject our ſelves, I ſay, either in active ſubmiſſion, and obedience, when they command according to God: or in paſſive ſubmiſſion, of our bodyes, and goods, lives, and liberties, when they command againſt God. Since the Diſcuſſer concludeth, it will evidently follow, that wee will ſubmit to no Magiſtrates, but juſt of our owne Conſciences let him make that evident, which he ſaith, is evident, or elſe, let him ſay, he is evidently miſtaken, né quid dicam gravius.
Diſcuſſer.
Secondly, will it not alſo follow, that all other Conſciences in the world, (except their owne) muſt be perſecuted by ſuch their Maiſtrates?
Defender.
This will no wayes follow, unleſſe all mens Conſciences in the world did erre Fundamentally, and obſtinately after juſt conviction, againſt the very Principles of Chriſtian Religion, or at leaſt, unleſſe they maintained, and held forth other errors (though not Fundamentally ſubverting Religion, yet Fundamentally ſubverting Church-Order, and civill order) and that in a turbulent, and Factious manner. For in theſe caſes only we follow Magiſtrates to puniſh in matters of Religion.
Diſcuſſer.
And Laſtly, Is not this to make Magiſtrates, but ſtepps, and ſtirrops for themſelves, to aſcend and mounte into their rich, and honorable Seats, and Saddels? I meane, great and ſetled maintenances, which neither the Lord Jeſus, nor any of his firſt Meſſengers, the true Patterns did ever know.
Defender.
How this power aſcribed to Magiſtrates, not by me, but by the body almoſt, of all Faithfull Miniſters, yea by the Prophets and Apoſtles themſelves, ſhould make Magiſtrates ſtaires, and ſtirrops, for our ſelves to mount up ſo high, let him that can diſcerne it, make it appeare. To allow them power over our ſelves in caſe of Hereticall Delinquency, is not to make them ſtaires, or ſtirrops of our advancement, but Swords, and ſtaves (if need be) for our puniſhment.
Beſides, I wonder what fancy came into the Diſcuſſers minde, to dreame of rich and honorable Seates, and Saddels of our Magiſtrates? When as he need not beignorant, how farre ſhort they themſelves, fall, of rich and honorable Seates and Saddels, which himſelfe, interpreteth, great and ſettled maintenances.
Laſtly, I ſuppoſe, he is not ignorant, that my ſelfe againſt whom he is pleaſed by Name to write this invective, liveth not upon great and ſettled maintenance, but according to that which he calleth, the true patterne of the firſt Meſſengers of the Lord Jeſus.
CHAP. 57. A Reply to his Chap. 60.
Diſcuſſer.
IN the ſecond place, the Anſwerer ſaith, that Princes out of State-Policy, doe ſometime Tolerate, what ſuiteth not with Chriſtianity: and out of State-neceſſity Tolerate (as David did Joab) againſt their wills.
But then the Anſwerer muſt acknowledge with me, That there is a neceſſity ſometime of State-Toleration, as in the caſe of Joab. And ſo his former affirmation, generally lay'd downe, [viz, That it is evill to Tolerate ſeducing Teachers, and Scandalous Lives.] Was not duely weighed in the ballance of the Sanctuary, and is too light.
Defender.
I eaſily acknowledge ſometime a neceſſity of State Toleration. As I have formerly expreſſed (in Chap. 53.) eſpecially in two caſes, whereof that of Joab is one.
But that will nothing impeach the Truth of my former affirmation delivered in generall termes, eſpecially, if it be weighed in the Ballance of the Sanctuary. For the holy writings of the Sanctuary doe expreſly deliver the like poſition, in like generall termes. As Moſes ſaith, who ſo ſheddeth mans bloud, by man ſhall his bloud be ſhed. This Law is delivered in generall termes: and yet though Joab was a murderer, he was tolerated to live all the Reigne of David: yet I hope the Diſcuſſer wil not ſay, that generall Law of Moſes was not duely weighed in the Ballance of the Sanctuary, and is too light.
Diſcuſſer.
I affirme Secondly, That that State-Policy, and State-neceſſity which permitteth Conſciences of men, will be found to agree moſt punctually with the Rules of the beſt Politition, that ever the world ſaw, the Lord Jeſus himſelfe, who commanded the permitting of the Tares, to wit, Antichriſtians, or falſe Chriſtians with true Chriſtians, as I have diſcourſed above.
Defender.
That diſcourſe hath bin examined above, and found too light, ſo farre as it croſſeth the Truth returned in Anſwer to the Letter. To permit ſome Antichriſtians, or falſe Chriſtians, The Anſwer to the Letter did allow: unleſſe they maintained Fundamentall Hereſies againſt the Foundation of Religion, and that obſtinately, after conviction, and did withall ſeduce others, into the ſame Apoſtacy.
But as for ſuch Hereticks, and ſeducing Teachers, I hope, it hath been cleared, they are none of thoſe Tares, of which Chriſt ſaith, Let them alone.
Beſides, it is an Interpretation of Chriſts words formerly given, and not to be reverſed, That if by Tares were meant, ſuch groſſe offendors, then the ſpeech of Chriſt. Let them alone, is not a word of command in way of an Ordinance, but a word of Permiſſion, and prediction, what will be, in way of Providence. Like that in Luk. 22.36. He that hath no ſword, let him ſell his Garment and buy a ſword, It is not a word of command, or direction, what the Diſciples ſhould doe; But a word of prediction, what times of tryall they ſhould meet withall.
CHAP. 58. A Reply to his Chap. 61.
Diſcuſſer.
His Third Anſwer is this.
FOr thoſe three Princes named by you, who Tolerated falſe Religion, wee can name more and greater, who have not Tolerated Hereticks and Schiſmaticks, notwithſtanding their pretence of Conſcience, and Arrogating the crowne of Martyrdome to their ſufferings.
Conſtantine the great at the Requeſt of the generall Councel of Nice, Baniſhed Arius, with ſome of his fellowes, Eccleſiaſt. Hiſtor. l 1. Cap. 19.20.
The ſame Conſtantine made a ſevere Law, againſt the Donatiſts: & the like proceedings againſt them were uſed by Valentinian, Gratian, & Theodoſius, as Auguſtine reporteth in Epiſt. 166. onelyonly Julian the Apoſtate graunted liberty to Hereticks as well as to Pagans, that he might by Tolerating all weeds to grow, choake the vitalls of Chriſtianity: Which was alſo the practiſe and ſinne of Ualens the Arian.
Queene Elizabeth, as famous for her government, as moſt of the former, It is well knowne what Lawes ſhe made, and executed againſt Papiſts: Yea and King James (one of your owne Witneſſes) though he was ſlow in proceeding againſt Papiſts (as you ſay) for Conſcience ſake; yet you are not ignorant, how ſharply and ſeverely he puniſhed thoſe, whom the Malignant world calleth Puritans, men of more Conſcience & better Faith, then the Papiſts, whom he Tolerated.
Diſcuſſer.
Firſt, for mine owne part, I would not uſe an Argument from the number of Princes, witneſſing in profeſſion, or practiſe, againſt perſecution for cauſe of Conſcience, &c. Truth, and Faith, muſt not be received with reſpect of perſons: pretious pearles are found in muddy ſhells. The moſt High chooſeth the poore of this world, to be witneſſes to his Truth: and Buchanan dying was going thither, whether few Kings were comming.
Defender.
This Chapter then might have been ſpared: for it neither maintaineth his cauſe, nor refuteth my anſwer to his friends Argument: but yeeldeth up the invalidity of the Argument from ſuch a Topick place, As from the number and votes of Princes. But by his leave, the anſwer which I gave to his argument is not taken from the like number of Princes, but from the greater piety, and preſence of God with thoſe Princes, who have profeſſed and practiſed againſt Toleration. It is truly ſaid, Suffragia non ſunt numeranda, ſed ponderanda. Heroicall wiſdome, magnanimity and zeale, is not the leſſe to be eſteemed, becauſe it is found in the ſpirit, and counſel, and practiſe of Princes.