The Bloody Tenant Yet more Bloody, Chapter 77
Exam: of Chap. 77. replying to Chap. 80.
Peace.
AS it is (Deare Truth) oftentimes in Journies, the worſt way and ſaddeſt weather attends the Journies End: So here Mr 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 Mr Cottons part, if the Charge be not reall and ſubſtantiall.
Truth.
Mr 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 Mr 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 knowledge humbly appealeth to the Searcher of all Hearts, that he hath not willingly nor wittingly falſified Mr 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 Mr Cottons owne Conſcience, awaked (if God ſo pleaſe) out of this bloudie Dreame.
Peace.
Yea but (ſayth Mr Cotton) Admonition is one thing,Of Admonition and Conviction. 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 Conſcience of the ſinfulneſſe of his Way.
Truth.
Paſſing gently by the want of Equitie in Mr Cotton to the Diſcuſſer, in condemning him of falſhood, for taking Admonition 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 Admonition and Conviction, as Mr Cotton carrieth it, ſaying, that how ever the Church may through miſtake practice Admonition before 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 brother, indifferently uſed both in the Old and New Teſtament? And doth not that very word foreign (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:Conviction two-fold. 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 abundance of Light from heaven convincing, yet) are not brought from believing Lyes.
Peace.
Yea, but it ſeemes by Mr Cottons words, that the Church, Of Conviction of Hereticks.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 Admonition.
Truth.
For my part I cannot reconcile theſe three Propoſitions, comprized by Mr Cotton in theſe few lines.
Firſt, the Godly will not perſiſt in Hereſie, or turbulent Schiſme, when they are convinced in Conſcience of the ſinfullneſſe 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 Hereſie 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 diſpenced till after Conviction.
Peace.
If Mr Cotton ſpake of the firſt Conviction, to wit, the Externall, I could ſubſcribe, but now ſpeaking of that internall Conviction ſufficient, externall by the word, and efficient internall by Gods Spirit.in a mans owne Conſcience, I ſee it pleaſeth God, moſt holy and onelyonly wiſe to permit the beſt and wiſeſt of his Servants, to intrap, intangle, and bewilder themſelves, that they may learne to confeſſe him onelyonly and infinitly wiſe, and be more humble in themſelves, as fooles and lyars, and leſſe bitter in their Judgements and Cenſures on the poore Ʋnderlings and Outcaſts.
Truth.
O that Mr 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 England, 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 Chriſt Jeſus (accounted) the greateſt Heretick, Blaſphemer, Seducer, and Deceiver that ever was in this world.and his Followers, to be accounted the greateſt Heretick, Blaſphemer, Seducer and Deceiver.
Peace.
To the ſecond and third Charge Mr 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 onelyonly of perſiſting in Hereſie, or turbulent Schiſme.
Truth.
For anſwer, let Mr Cottons Concluſions in the beginning 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 concludeth) not for cauſe of Conſcience, but for ſinning againſt his Conſcience.
Peace.
Yea but the Diſcuſſer (ſayth Mr 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 Hereſie and turbulent Schiſme.
Truth.
The Diſcuſſer did not ſo ſay, or ſo carry it as Mr 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 Small matters accounted Hereſies.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, Blaſphemers, Seducers, &c. not onelyonly for not houlding the Popes Tranſubſtantiation, Auricular Confeſſion, Purgatorie, and thoſe waightier 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 Innocent to plead they are but Eares, &c.
Truth.
Yea hence it was that in that famous, or rather moſtThe barbarous uſage of John Hus in the Councell at Conſtance. 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) themſelves 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 related by the Diſcuſſer from New England. To which Mr Cotton gives no credit.
2. He ſayth, If ſuch words were ſpoken, they might be ſpoken upon ſuch waights as might hould waight, &c.
Truth.
For the Stories and the Diſcuſſers miſtakes (willing miſtakes, as Mr Cotton ſeemes to inſinuate) I know the Diſcuſſer 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 Mr 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 particulars.
Truth.
Let Mr 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 onelyonly bitter to ſpirituall taſts, but even to the taſt of Civilitie and Humanitie itThe bloudie Tenent deſtroying civilitie and humane Societie out of the World. ſelfe. But ſince the names of perſons are ſo deſired, I ſhall relate (not out of any perſonall diſreſpect to Mr Streete and the people of Cohannet, aliàs Taunton, my loving friends) what many teſtifie, that the ſaid (reputed) Miniſter Mr 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 Mr 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 Mr Cotton as expreſſing Confidence in this cauſe, which Mr Cotton ſayth he expreſſed not.
Secondly, He reports Mr Cotton to ſay, that he (to wit, Mr Cotton) had removed the grounds of this Errour, whereas Mr 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 Mr Cotton did not ſo ſtile it.
Fourthly, That Mr 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 againſt their Conſcience.
Truth.
Sweet Peace, he that hath a minde to beate a Dog, will ſoone finde a cudgell, &c. If Mr 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 Falſhoods.
For, firſt, it is apparant that the Diſcuſſer here undertooke not to repeate Mr Cottons words, but upon ſuch and ſuch words of Mr Cottons (compared with all former Agitations) to collect according to his underſtanding ſuch a Concluſion.
Peace.
But whether he hath rightly and without breach ofAll Men are confident in their owne opinions. Truth or Love ſo and ſo collected, let it be (briefly) in the feare of God examined.
Truth.
Firſt then, hath not Mr Cotton through all this diſcourſe, 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 Mr 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 Mr Cotton counts that a great Errour, which Mr Cotton endeavours ſo to repreſent to all men?
Peace.
But the fourth (ſayth Mr Cotton) is an evident falſhood in the Diſcuſſer to ſay, that Mr 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 Mr Cottons Diſtinction [of not perſecuting a man for his Conſcience, 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 reputed Heretick doth ſo ſinne.
Peace.
Mr Cotton adds that it is an Aggravation of ſinne to hould or practice Evill out of Conſcience.The perſecutour of Turks, Pagans, Jewes, or Antichriſtiane, is in a greater errour then any of them.
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 Antichriſtian ſins againſt his owne Conſcience,) doth not this perſecutour, I ſay, hould a greater Errour then any of the foure, becauſe 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 Mr 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 devouring, 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 outThe bloudie Fruits of the bloudie Tenent. the precious bloud of the Sonne of God, in the bloud of his poore ſheepe, ſhall never be found whited (as Mr 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.