The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 2 · Chapter 1
To his CHAP. I.
MY Letter to Mr. Williams, (which he undertaketh to Examine, and Anſwer) began (it ſeemeth) with this Compellation of him, Beloved in Chriſt. For I conſidered, he had been not onelyonly a member, but an Officer of the Church at Salem: and though from thence he was then Excommunicate; yet I took the Apoſtles Commandement for a Rule, Account him not as an enemy, but Admoniſh him as a Brother, 2 Theſ. 3.14. If a Brother of the Church, (though caſt out of the Church, yet not caſt out of Chriſt) then in Chriſt, at leaſt in judgement of charity. And if in Chriſt (though but in judgement of charity, yet) in charity to be Beloved.
But (ſaith Mr. Williams) how can it be well-pleaſing to Chriſt, that one beloved in Chriſt, ſhould be ſo afflicted, and perſecuted by himſelfe, and others, (for ſuch cauſes) as to be denyed the common ayre to breath in, and a civill cohabitation upon the ſame common earth, yea and alſo without mercy, and humane compaſſion, be expoſed to winter miſeries in an howling Wilderneſſe?
Anſw. If Mr. Williams may be Judge in his own cauſe, himſelfe hath been perſecuted without mercy, and without humane compaſſion: And which the more concerneth my ſelfe to enquire into, he hath been ſo perſecuted by me, and ſome others; but chiefly (it ſhould ſeeme) by me; for I onelyonly am charged herewith by name: and thoſe others, who ever they were, are not ſo much as deſcribed, much leſſe expreſly named. But ſuch Prieſts, and Perſons, as be thus partiall in the Law, the Holy Ghoſt threatneth to make them baſe, and contemptible in the eyes of all the People, Mal. 2.9. Which the Lord give him to foreſee, and feare, that he may timely prevent ſuch a Judgement.
But to weigh his words particularly: Perſecution is the affliction of another for Righteouſneſſe ſake. Now two things it will be requiſite for Mr. Williams to prove, to make good his charge. 1. That the cauſe for which he ſuffered, was a cauſe of Righteouſneſſe. 2. That he ſuffered this Perſecution, which he complaineth of, by me. And to make this latter charge good in ſuch manner as he layeth it upon me, it were further requiſite that he ſhould prove two things more. 1. That my ſelfe was the principall mover and actor in this his Perſecution, (for I onelyonly am ſingled out by name;) 2. That this hath been evidenced to him by two, or three witneſſes at leaſt, if he account me for an Elder of a Church, 1 Tim. 5.19. But whether he account me for an Elder, or no Elder, (I claime no priviledge of Office;) yet I require attendance to an eternall Law of morall Righteouſneſſe; One witneſſe ſhall not riſe up againſt a man for any Iniquity, or for any ſinne: at the mouth of two witneſſes, or at the mouth of three witneſſes, ſhall every word be eſtabliſhed, Deut. 15.15. But on the contrary, if it doe appeare, that the cauſe for which he ſuffered was not for Righteouſneſſe ſake: and that the affliction which he did ſuffer was not put upon him by me at all much leſſe in any eminent, and ſingular manner, then it will behoove Mr. Williams in Conſcience to underſtand, that himſelfe is the Perſecutor, as of other ſervants of God, ſo of my ſelfe eſpecially. For it is a caſe judged by the Holy Ghoſt, that he who mocketh, or reproacheth any of the leaſt of Chriſts little ones, for walking in his way, he is a Perſecutor, Gal. 4.29. It hath been the lot of the faithfull of old to be tryed by cruell mockings, Heb. 11.36. If a man be publickly accuſed to the world as a Perſecutor, in caſe the accuſation be proved true, Perſecution is a cruell, and crying ſinne: but if it be not proved, nor true, the falſe accuſation is a grievous Perſecution, even a cruell mocking. But I ſhall referre the tryall of his accuſation to the place himſelfe appointed, where he giveth Inſtance of the cauſe of his ſufferings.
Meane while, let him ſuſpend his Marginall note, That it is a monſtrous Paradox, that Gods children ſhould Perſecute Gods children, and they that hope to live eternally with Chriſt Jeſus in Heaven, ſhould not ſuffer each other to live in this common ayre together.
For though Gods children may not perſecute Gods children, nor wicked men neither, for well-doing: yet if the children of God be found to walke in the way of the wicked, their ſinne is the greater, becauſe they ſinne againſt greater light, and grace: and their Brethren (in Place) may juſtly afflict them for it: to deprive them, in ſome caſes, not onelyonly of the common ayre of the Countrey by baniſhment, but even of the common ayre of the world by death: & yet hope to live eternally with them in the Heavens with Chriſt Jeſus. Yea what if a child of God were infected with a plague-ſore, or ſome other contagious diſeaſe, may not their Brethren exclude them the common ayre, both of their religious, and Civill Aſſemblies, and yet hope to live eternally with them in the Heavens? Truely there be ſome unſound, and corrupt opinions, and practiſes, (and that of him too) which are more infectious, and contagious, then any plague-ſore.
That other Marginall note of his, (What Chriſt Perſecute Chriſt in New-England?) calleth for another Anſwer.
Chriſt doth not perſecute Chriſt in New-England: For Chriſt doth not perſecute any at all, (to ſpeake in the proper ſence of Perſecution;) much leſſe doth Chriſt perſecute Chriſt. For though Chriſt may and doth afflict his own members; yet he doth not afflict (much leſſe perſecute) Chriſt in them, but that which is left of old Adam in them, or that which is found of the ſeed of the Serpent in them. For even Satan may fill the heart of Church-members, Acts 5.3. Yea breathe and act in an Elect Apoſtle, Mat. 16.22, 23. And then the Lord Jeſus may afflict in his members, that which he ſeeth in them nor of his own.
But he proceeds, and asks further, (Since Mr. Cotton expecteth farre greater light then yet ſhineth) whether upon the ſame grounds, and practiſe, if Chriſt Jeſus in any of his ſervants ſhall be pleaſed to hold forth a farther light, ſhall he himſelfe find the mercy, and humanitie of a Civill, and temporall life, and being with them?
Anſw. The greateſt light that I expect is not above the Word, much leſſe againſt it: nor is it deſtructive to the Church, and Ordinances of Chriſt, eſtabliſhed according to the Word, but inſtructive of them in the way of the word. If therefore Chriſt Jeſus ſhall come in any of his ſervants, holding forth a further light to us, we truſt, that he that offereth us light, will give us (as hitherto he hath done) eyes to ſee it, and hearts to follow it. Light is diſcernable (through the Grace of the Father of Lights) by the children of light: The Spirit of the Prophets is diſcerned, and judged by the Prophets: Wiſdome is juſt fied of her Children: When Judgement returneth to Righteouſneſſe, all the upright in heart ſhall follow it: The Sheep of Chriſt that ſee his face, will ſee his Light, and heare his voyce: his Spirit of Truth will lead them into all truth. And yet becauſe we all know in part, and Prophecy in part, we are taught of God in meekneſſe of wiſdome to inſtruct one another, (till light of Inſtruction be obſtinately rejected;) and to ſuffer one another in differences of weakneſſe, till weakneſſe prove wilfulneſſe, and will not ſuffer Truth to live in Peace.
But what is all this to Mr. Williams? Hath he therefore not found the mercy, and humanity of Civill, and temporall life, and being amongst us, becauſe Chriſt Jeſus held forth by him a further light unto us?
So it ſhould ſeeme, or elſe his Quaere is nothing to the purpoſe; ſurely if it be a further light which is held forth by him, it is ſuch a tranſcendent light, as putteth out all other lights in the world beſides: as (they ſay) Majus lumen extinguit minus. The Churches of Chriſt have been wont to be counted lights, the Miniſtery, lights, the Sacraments, and Cenſures, lights. But this new light held forth by Mr. Williams, hath put out all theſe lights, yea and all poſſibilitie of their ſhining forth againe, till the Reſtitution of new Apoſtles. And yet if he had held forth any light from the word of light to manifeſt this great new light to us, truly I hope the Lord would give us hearts, not to ſhut our eyes againſt the light, but to follow the Lambe whitherſoever he goeth, and to follow the light of his word whitherſoever it leadeth us. Chriſtian Magiſtrates, they alſo have been wonted to be counted the light of Iſrael: and Oaths likewiſe have been thought to give light to diſcerne the end of all Controverſies: But by this new light, we may not accept from the Patents of Princes any light or direction where to ſit downe, with their warrant, and leave, in forreine Plantations: Neither may we make uſe of the light of Oaths between Magiſtrates, and people, to diſcerne of the fidelity and conſtancy of the one to the other in times of danger. Where then ſhall his Marginall Note appeare?
Mr. Cotton (ſaith he) expecting more light, muſt (according to his way of Perſecution) Perſecute Chriſt Jeſus, if he bring it.
Doth Mr. Williams hold me ſo farre forſaken of common ſence, as to fruſtrate, and deſtroy mine own expectations? If I expect more light, muſt I (according to mine own way) needs Perſecute him that brings it, yea perſecute Chriſt himſelfe, if he bring it? But thus when a mans head runneth round, he thinketh all the Houſe runneth round about him.
But what is my way of Perſecution, according to which, I expecting more light, muſt needs perſecute him that brings it? It is but a few dayes agoe, ſince there came to my hand a book, publiſhed (as is ſaid) by Mr. Williams, and entituled, The Bloudy Tenent. In which Mr. Williams (without my privity) publiſhed a private Letter of mine, and therewith a Confutation of it, touching Perſecution for cauſe of Conſcience. In my ſtating of that Queſtion, (which he relateth in the 7th Page of that Book) he declareth my Judgement to be ſo farre from perſecuting any for cauſe of Conſcience, that he layeth it downe for my firſt Concluſion; That it is not lawfull to perſecute any for Conſcience ſake rightly informed [that is to ſay, bringing more, and true light.]
2. For an erroneous and blind Conſcience, (even in fundamentall, and weighty Points) it is not lawfull to perſecute any, till after Admonition once or twice, according to the Apoſtles direction, Tit. 3.10, 11. That ſo ſuch a man being convinced of the dangerous error of his way; if he ſtill perſiſt (being condemned of himſelfe, ver. 11.) it may appeare, he is not perſecuted for Cauſe of Conſcience, but for ſinning againſt his own Conſcience.
3. In things of leſſe moment, whether Points of Doctrine or worſhip, if a man hold them forth in a ſpirit of Chriſtian meekneſſe and love, (though with zeale and conſtancy) he is not to be perſecuted, but tolerated, till God may be pleaſed to manifeſt his Truth to him, Phil. 3.17. Rom. 14.11, 12, 13, 14.
4. But if a man hold forth or profeſſe any error, or falſe way, with a boyſterous, and arrogant ſpirit, to the diſturbance of Civill Peace, he may juſtly be puniſhed according to the meaſure of the diſturbance cauſed by him.
This is that way of Perſecution which Mr. Williams expreſſeth to be mine. In all which I durſt appeale to Mr. Williams his own Conſcience, (were it not Leavened with over-deepe prejudice) whether in all this way there be any creviſe opening a doore for the Perſecution of Chriſt himſelfe bringing further light?
Let no man take it amiſſe, that (in the Parentheſis) I intimate, the Conſcience of Mr. Williams in this caſe to be leavened with overmuch prejudice. For if extreme prejudice were not predominant in him in this caſe, I ſhould ſtand amazed how a man of underſtanding could out of ſuch Concluſions make up this Inference, which he gives in the Title of the Chapt. pag. 7. That I doe profeſſedly maintaine Perſecution for Cauſe of Conſcience. I that doe expreſly, profeſſedly deny Perſecution of any, even of Hereticks, unleſſe it be when they come to perſiſt in hereſie, after conviction, againſt conſcience: how can I be ſaid to maintaine Perſecution for Cauſe of Conſcience? But oh the wofull perverſeneſſe and blindneſſe of a Conſcience, when it is left of God, to be ſo farre tranſported with prejudice, as to judge a Cauſe of Conſcience, and a cauſe againſt Conſcience to be all one.
For the ſhutting up of his Chapter, he is pleaſed to Comment upon a phraſe in my Letter, wherein I ſtyled my ſelfe a man of uncircumciſed lips. And he doth acknowledge it to be an holy Character of an heavenly Spirit, to make an ingenuous, and true acknowledgement of an uncircumciſed lip. Yet (ſaith he) that diſcerning Spirit, which God graciouſly vouchſafeth to them that tremble at his Word, ſhall finde, that not onelyonly the will-worſhips of men may be painted, and varniſhed over with the glittering ſhew of Humilitie, Coloſ. 2. but even Gods deareſt ſervants (eminent for humility, and meekneſſe) may yet be troubled with a ſwelling of ſpirituall pride, out of the very ſence of their humilitie, &c. Humilitie is never in ſeaſon to ſet up ſuperſtition, or perſecute Gods children.
Anſw. I could intreat ſome or other of Mr. Williams his acquaintance (whoſe words may finde better acceptance with him, then mine doe) to perſwade him, not to attribute too much to his own Spirit of diſcerning; which though he truely ſaith, God doth vouchſafe to them that tremble at his word: yet I never read, nor heard, that God did vouchſafe a Spirit of diſcerning to any that are ſo farre from trembling at the word, that they doe not vouchſafe to heare the word from the mouth of ſo many thouſand faithfull Miniſters of the Goſpel. As for me, I deſire not to neglect any word from the mouth of Mr. Williams, (upon what pretence ſoever ſpoken) that putteth me in minde of ſpirituall pride, ariſing out of the very ſence of humilitie. Such ſmiting ſhall not breake my head.
But when he concludeth with this Aphoriſme; Humilitie is never in ſeaſon to ſet up ſuperſtition, or to perſecute Gods children.
I deſire it may be conſidered, what is Superſtition? what is Perſecution? and whether my Letter unto him tended to ſet up the one, or to ſet forward the other?
Superſtition is properly cultus ſupra ſtatutum, which I ſpeake not from the Etymology of the word, (for I know Latiniſts doe otherwiſe derive it) but from the nature of the thing. And what is Perſecution? It hath been anſwered above, the affliction of any for their Righteouſneſſe ſake. If it appeare in the ſequele, that my Letter tended either to ſet up any worſhip of God, which he hath not appointed, or to afflict any for their Righteouſneſſe ſake, then I will confeſſe it tended to ſet up Superſtition, and Perſecution: And the humilitie which he acknowledgeth to be expreſſed in my Letter, I ſhall acknowledge to be out of ſeaſon: Meane while, Affirmanti incumbit Probatio.