libro dixi

non mihi placere ullius seculari potestatis impetu schismaticos ad communionem violenter arctari. Quod (et) vere mihi non placebat, qua nondum expertus eram, vel quantum mali eorum auderet impunitas, vel quantum eis in melius mutandis conferre posset diligentia disciplinæ. Retract. ii. Opera, tom. i. fol. 10. To the same effect in Epist. 48, 50, tom. ii. fol. 35, 45. Quid enim non isti juste patiuntur, cum ex altissimo dei presidentis, et ad cavendum ignem æternum flagellis talibus admonentis judicio patiuntur, et merito criminum, et ordine potestatum? Contra Epist. Parmen. tom. vii. fol. 4. Tract xi. in Evang. Joann. tom. ix.]

[91] [Vindicavit (diximus) Moyses, vindicavit Helias, vindicavit Phinees. Vindicavit Macarius. Si nihil offenderant, qui occisi esse dicuntur, fit Macarius reus, in eo quod solus nobis nescientibus, et vobis provocantibus fecit. S. Optati Opera, p. 75. Parisiis, 1679.]

[92] [Melius proculdubio gladio coercentur, illius videlicet qui non sine causa gladium portat, quam in suum errorem multos trajicere permittantur. Dei enim minister ille est, vindex in iram ei qui male agit. Opera, tom. iii. p. 369. edit. Parisiis, 1836.]

[93] [Fidelis expositio errorum Mich. Serveti et brevis eorundem refutatio, ubi docetur, jure gladii coercendos esse hæreticos. Calvini Tract. Theol. p. 686. edit. 1597.]

[94] [Beza Tract. Theol. tom. i. p. 85. edit. 1582.]

[95] [Aretius. Hist. Val. Gentilis. Geneva, 1567.]

[96] [“Thus a man may find a knot in a bulrush, yea, thus a man that were disposed might find fault with the comforts of God for not being full and complete.” Reply of Cotton in The Bloudy Tenent Wash’d and made White in the Bloud of the Lambe, p. 4, edit. 1647.]

[97] [“Fundamental doctrines are of two sorts: some hold forth the foundation of Christian religion—others concern the foundation of the church. I speak of the former sort of these only—the other sort I look at as less principal, in comparison of these.” Cotton’s Reply, p. 5.]

[98] [“It is not truly said, that the Spirit of God maketh the ministry one of the foundations of Christian religion, for it is only a foundation of church order, not of faith, or religion.” Cotton’s Reply, p. 8.]

[99] [In his Reply, Mr. Cotton affects to have forgotten these admonitions and arguments; but Mr. Williams, in his rejoinder, reminds him that once, when riding together in company with Mr. Hooker to and from Sempringham, Mr. Williams did thus address Mr. Cotton, whose reply was to the effect, “that he selected the good and best prayers in his use of that book, as the author of the Council of Trent used to do.” Cotton’s Reply, p. 8; Williams’ Bloudy Tenent made yet more Bloudy, p. 12.]

[100] It pleaseth God sometimes, beyond his promise, to convey blessings and comfort to His, in false worships.

[101] [“Though I say, that it is not lawful to persecute any, though erring in fundamental and weighty points, till after once or twice admonition, I do not therefore say, that after once or twice admonition, then such consciences may be persecuted. _But that if such a man, after such admonition, shall still persist in the error of his way, and be therefore punished, he is not persecuted for cause of conscience, but for sinning against his conscience...._ It was no part of my words or meaning, to say, that every heretic, though erring in some fundamental and weighty points, and for the same excommunicated, shall forthwith be punished by the civil magistrate; unless it do afterwards appear that he break forth further, either into blasphemy, or idolatry, or seducement of others to his heretical pernicious ways.” Cotton’s Reply, p. 27.]

[102] [“In alleging that place, I intended no other persecution, but the church’s against such an heretic by excommunication.... Verily excommunication is a persecution, and a lawful persecution, if the cause be just offence; as the angel of the Lord is said to persecute the wicked, Psal. xxxv. 6.... Sure it is the Lord Jesus accounteth it a persecution to his disciples, to be delivered up into the synagogues, and to be cast forth out of the synagogues, Luke xxi. 12, with John xvi. 2.” Cotton’s Reply, p. 32.]

[103] [“And for the civil state, we know no ground they have to persecute Jews, or Turks, or other pagans, for cause of religion, though they all err in fundamentals. No, nor would I exempt anti-christians neither from toleration, notwithstanding their fundamental errors, unless after conviction they still continue to seduce simple souls into their damnable and pernicious heresies: as into the worship of false gods, into confidence of their own merits for justification, into seditious conspiracies against the lives and states of such princes as will not submit their consciences to the bishop of Rome.” Cotton’s Reply, p. 33.]

[104] [“This is too vast an hyperbole: as if murderers, seditious persons, rebels, traitors, were none of them such as did break the city’s or kingdom’s peace at all; but they only who are too sharp against corruptions in religion.” Cotton’s Reply, p. 36.]

[105] [“What hurt do they get by being caught? Hypocrites, and corrupt doctrines and practices, if they be found like unto good Christians, or sound truths, what hurt do they catch when I say such are to be tolerated to the end of the world? But—I acknowledge—that by tares are meant such kind of evil persons as are like unto the good.” Cotton’s Reply, p. 37.]

[106] [“If the Discusser had cast his eye a little lower, he might have found that Christ interpreteth the tares not only to be persons, but things, πάντα τὰ σκάνδαλα, all things that offend, as well as those that do iniquity. But I shall not stick upon that at all. Let the tares be persons, whether hypocrites, like unto true Christians, or holders forth of scandalous and corrupt doctrines and practices like unto sound.” Cotton’s Reply, p. 38.]

[107] Hence were the witnesses of Christ, Wickliff and others, in Henry the Fourth’s reign, called Lollards, as some say, from Lolia, weeds known well enough, hence taken for sign of barrenness: Infelix lolium et steriles dominantur avenæ. Others conceive they were so called from one Lollard, &c.; but all papists accounted them as tares because of their profession.

[108] [“It is not true that ζιζάνια signifieth all those weeds that grow up with the corn. For they be a special weed, growing up chiefly amongst the wheat, more like to barley.... Neither is it true, that tares are commonly and generally known as soon as they appear.... Yea, the servants of the husbandman did not discern the tares from the wheat, till the blade was sprung up, and brought forth fruit. It is like enough, they did not suspect them at all by reason of the great likeness that was between them whilst they were both in the blade.” Cotton’s Reply, p. 40.]

[109] [“1. It is true, Christ expoundeth the field to be the world; but he meant not the wide world, but, by an usual trope, the church scattered throughout the world.... 2. If the field should be the world, and the tares anti-christians and false Christians: it is true, Satan sowed them in God’s field, but he sowed them in the church.... 3. It is not the will of Christ, that anti-christ and anti-christians, and anti-christianity, should be tolerated in the world, until the end of the world. For God will put it into the hearts of faithful princes, in fulness of time, to hate the whore, to leave her desolate and naked, &c. Rev. xvii. 16, 17.” Cotton’s Reply, pp. 41, 42.]

[110] [“It is no impeachment to the wisdom of Christ to call his elect churches and saints throughout the world, by the name of the world.... It is no more an improper speech, to call the church the world, than to speak of Christ as dying for the world, when he died for his church.” Ib. p. 43.]

[111] [“1. Did not Christ preach and sow the seed of the word to all those four sorts of hearers? And yet he was the minister of the circumcision, and preached seldom to any, but to church members, members of the church of Israel.... 2. If the children of church members be in the church, and of the church, till they give occasion of rejection, then they growing up to years become some of them like the highway side, others like the stony, &c.... 3. It is the work of the church to seek the changing of the bad into the good ground. For is it not the proper work of the church, to bring on the children to become the sincere people of God?... 4. There is not such resemblance between highway-side ground and good ground, as is between tares and wheat. Nor would the servants ever ask the question, whether they should pluck up weeds out of the highway-side, &c.” Cotton’s Reply, pp. 44, 45.]

[112] [“1. These tares are not such sinners as are contrary to the children of the kingdom; for then none should be opposite to them but they. 2. The tares were not discerned at first till the blade was sprung up, and brought forth fruit.” Cotton’s Reply, p. 45.]

[113] [“Neither is it true that anti-christians are to be let alone by the ordinance of Christ, till the end of the world. For what if the members of a Christian church shall some of them apostate to anti-christian superstition and idolatry, doth the ordinance of Christ bind the hands of the church to let them alone? Besides, what if any anti-christian persons, out of zeal to the catholic cause, and out of conscience to the command of their superiors, should seek to destroy the king and parliament, should such an one by any ordinance of Christ be let alone in the civil state?” Cotton’s Reply, p. 47.]

[114] [“Let it be again denied, that hypocrites, when they appear to be hypocrites, are to be purged out by the government of the church. Otherwise they may soon root out, sometime or other, the best wheat in God’s field, and the sweetest flowers in the garden, who sometimes lose their fatness and sweetness for a season.” Cotton’s Reply, p. 48.]

[115] [“Not every hypocrite, but only such, who either walk inordinately without a calling, or idly and negligently in his calling.” Ib. p. 49.]

[116] [“But what if their worship and consciences incite them to civil offences? How shall then the civil state keep itself safe with a civil sword?” Cotton’s Reply, p. 50.]

[117] [“But if their members be leavened with anti-christian idolatry and superstition, and yet must be tolerated—will not a little leaven, so tolerated, leaven the whole lump? How then is the safety of the church guarded?” Ib. p. 50.]

[118] [“The elect of God shall be saved: but yet if idolaters and seducers be tolerated—the church will stand guilty before God of the seduction and corruption of the people of God.” Ib. p. 50.]

[119] [“There is no fear of plucking up the wheat, by rooting out idolaters and seducers—the censures inflicted (upon God’s people), would be blessed of God to their recovery and healing.” Cotton’s Reply, p. 51.]

[120] [“It would as well plead for the toleration of murderers, robbers, adulterers, extortioners, &c., for all these will the mighty angels gather into bundles, &c.” Cotton’s Reply, p. 51.]

[121] [“Certain it is from the word of truth, that the anti-christian kingdom shall be destroyed and rooted up by Christian princes and states long before the great harvest of the end of the world.... And either such princes must perform this great work without prayer, and then it were not sanctified to God, or if it be a sacrifice sanctified to God, they must pray for their desolation before they inflict it.” Cotton’s Reply, p. 53.]

[122] [“It might as truly be said the ministers of Christ are forbidden to denounce present or speedy destruction to any murderers, &c.” Cotton’s Reply, p. 54.]

[123] [“It is moral equity, that blasphemers, and apostate idolaters seducing others to idolatry, should be put to death, Levit. xxiv. 16.... The external equity of that judicial law of Moses was of moral force, and bindeth all princes to express that zeal and indignation, both, against blasphemy in such as fall under their just power, which Ahab neglected; and against seduction to idolatry, which Ahab executed, or else Elijah, or some others, by his consent.” Cotton’s Reply, p. 55.]

[124] [“It was no just cause for the civil magistrate to punish the Pharisees, for that they took unjust offence against Christ’s wholesome doctrine. For neither was the doctrine itself a fundamental truth; nor was their offence against it a fundamental error, though it was dangerous. Besides, the civil magistrates had no law established about doctrines, or offences of that nature. And therefore, they could take no judicial cognizance of any complaint presented to them about the same.” Cotton’s Reply, p. 57.]

[125] [“Paul’s appeal to Cæsar, was about the wrongs done unto the Jews. The wrongs to them were not only civil, but church offences, which Paul denied.... A man may be such an offender in matters of religion, against the law of God, against the church, as well as in civil matters against Cæsar, as to be worthy of death.... Paul, or any such like servant of Christ, if he should commit any such offence, he would not refuse judgment unto death.” Ib. p. 59.]

[126] [“We do not say, It is the holy will and purpose of God to establish the doctrine and kingdom of his Son only this way, to wit, by the help of civil authority. For it is his will also to magnify his power in establishing the same ... by the sufferings of his saints, and by the bloody swords of persecuting magistrates: ... but it is the duty of magistrates to know the Son, acknowledge his kingdom, and submit their thrones and crowns to it, &c.” Cotton’s Reply, p. 61.]

[127] [“We do not allege that place in Isaiah, to prove kings and queens to be judges of ecclesiastical causes; but to be providers for the church’s well-being, and protectors of it.” Cotton’s Reply, p. 61.]

[128] [“We do not hold it lawful for a Christian magistrate to compel by civil sword either Pharisee, or any Jew, or pagan, to profess the religion, or doctrine, of the Lord Jesus, much less do we think it meet for a private Christian to provoke either Jewish or pagan magistrates to compel Pharisees to submit to the doctrine or religion of Christ Jesus.” Cotton’s Reply, p. 64. On this Mr. Williams observes, that Mr. Cotton believes “it is no compulsion to make laws with penalties for all to come to church and to public worship.” Bloudy Tenent yet more Bloudy, p. 87.]

[129] [“When the corruption, or destruction of souls, is a destruction also of lives, liberties, estates of men, _lex talionis_ calleth for, not only soul for soul, but life for life.” Cotton’s Reply, p. 64.]

[130] [“Yet it is not only every man’s duty, but the common duty of the magistrates to prevent infection, and to preserve the common health of the place, by removing infectious persons into solitary tabernacles.” Ib. p. 65.]

[131] [“That hindereth not the lawful and necessary use of a civil sword for the punishment of some such offences, as are subject to church censure.... It is evident that the civil sword was appointed for a remedy in this case, Deut. xiii.... For he (the angel of God’s presence) did expressly appoint it in the Old Testament: nor did he ever abrogate it in the New.... The reason is of moral, i. e., of universal and perpetual equity to put to death any apostate seducing idolater, or heretic ... the magistrate beareth not the sword in vain, to execute vengeance on such an evil doer.” Cotton’s Reply, pp. 66, 67.]

[132] [“It is a carnal and worldly, and indeed an ungodly imagination, to confine the magistrates’ charge to the bodies and goods of the subject, and to exclude them from the care of their souls.... They may and ought to procure spiritual help to their souls, and to prevent such spiritual evils, as that the prosperity of religion amongst them might advance the prosperity of the civil state.” Cotton’s Reply, p. 68.]

[133] [“The matter of this answer, it is likely enough, was given by me; for it suiteth with my own apprehension, both then and now. But some expressions in laying it down, I do not own, nor can I find any copy under my own handwriting, that might testify how I did express myself, especially in a word or two, wherein the discusser observeth, in cap. 38, some haste, and light, sleepy attention.” Cotton’s Reply, p. 74. Mr. Williams replies, “It is at hand for Master Cotton or any to see that copy which he gave forth and corrected in some places with his own hand, and every word _verbatim_ here published.” Bloody Tenent yet more Bloody, p. 114. See ante, p. 22.]

[134] [“It is far from me to say, that it is lawful for civil magistrates to inflict corporal punishments upon men contrary-minded, standing in the same state the Samaritans did. No such thought arose in my heart, nor fell from my pen—that it is lawful for a civil magistrate to inflict corporal punishments upon such as are contrary-minded in matters of religion.” Cotton’s Reply, p. 76. To this Mr. Williams expresses his surprise as to the meaning Mr. Cotton puts upon the words _contrary-minded_, seeing the whole argument of his book is to show that heretics may be lawfully punished by the civil magistrate. P. 115.]

[135] [“Let it not seem strange to hear tell of unconverted Christians or unconverted converts. There is no contradiction at all in the words. When the Lord saith, that _Judah turned unto him, not with all her heart, but feignedly_, was she not then an unconverted convert? converted in show and profession, but unconverted in heart and truth?” Cotton’s Reply, p. 78.]

[136] [“I have not yet learned that the children of believing parents born in the church, are all of them pagans, and no members of the church: or that being members of the church, and so _holy_, that they are all of them truly converted. And if they be not always truly converted, then let him not wonder, nor stumble at the phrase of unconverted Christians.” Ib. p. 78.]

[137] [“If opposition rise from within, from the members of the church, I do not believe it to be lawful for the magistrate to seek to subdue and convert them to be of his mind by the civil sword; but rather to use all spiritual means for their conviction and conversion. But if the opposition still continue in doctrine and worship, and that against the vitals and fundamentals of religion, whether by heresy of doctrine or idolatry in worship, and shall proceed to seek the seduction of others, I do believe the magistrate is not to tolerate such opposition against the truth in church members, or in any professors of the truth after due conviction from the word of truth.” Cotton’s Reply, p. 81.]

[138] [“Yet it is not more than befell the church of Judah, in the days of Ahaz and Hezekiah, Manasseh and Josiah; yet the prophets never upbraided them with the civil magistrate’s power in causes of religion, as the cause of it.” Cotton’s Reply, p. 82.]

[139] [“A civil magistrate ought not to draw out his civil sword against any seducers till he have used all good means for their conviction, and thereby clearly manifested the bowels of tender commiseration and compassion towards them. But if after their continuance in obstinate rebellion against the light, he shall still walk towards them in soft and gentle commiseration, his softness and gentleness is excessive large to foxes and wolves; but his bowels are miserably straitened and hardened against the poor sheep and lambs of Christ.” Cotton’s Reply, p. 83.]

[140] [Eusebii Eccles. Hist. lib. iv. c. xiii. The rescript is also found appended to the second apology of Justin Martyr, Opera, tom. i. p. 100, edit. Coloniæ, 1686. By modern writers it is deemed spurious, although in spirit consonant with the well known temper of the emperor. Neander Ch. Hist. i. p. 141. Gieseler, i. 130. Clark’s For. and Theol. Lib.]

[141] [“Though the same arm may with a staff beat a wolf, yet it will not with the same staff beat a sheep. The same voice from heaven that calleth the sheep by name into the sheepfold, and leadeth them by still waters, the same voice hath said, that anti-christian wolves and seducers shall drink of blood, for they are worthy.” Cotton’s Reply, p. 86. To this Mr. Williams replies, that if civil power may force out of the church, it may also force in. “If civil power, to wit, by swords, whips, prisons, &c., drives out the spiritual or mystical wolf, the same undeniably must drive in the sheep.” The Bloody Tenent yet more Bloody, p. 128.]

[142] [“If those be peaceable and quiet subjects, that withdraw subjects from subjection to Christ: if they be loving and helpful neighbours, that help men on to perdition: if they be fair and just dealers, that wound the souls of the best, and kill and destroy the souls of many, if such be true and loyal to civil government, that subject it to the tyranny of a foreign prelate, then it will be no advantage to civil states, when the kingdoms of the earth shall become the kingdoms of our Lord; and they may do as good service to the civil state, who bring the wrath of God upon them by their apostasy, as they that bring down blessings from heaven by the profession and practice of the true religion in purity.” Cotton’s Reply, pp. 87, 88.]

[143] [“Magistrates ought to be so well acquainted with matters of religion, as to discern the fundamental principles thereof, and the evil of those heresies and blasphemies as do subvert the same. Their ignorance thereof is no discharge of their duty before the Lord. Such wolfish oppressors, and doctrines, and practices as they cannot discern with their own eyes, it will be their sin to suppress them, because they cannot do it of faith: or to tolerate them, because they are destructive to the souls of the people.” Cotton’s Reply, p. 89.]

[144] [“It is no dishonour to Christ, nor impeachment of the sufficiency of the ordinances left by Christ, that in such a case his ministers of justice in the civil state, should assist his ministers of the gospel in the church state.” Ib. p. 91.]

[145] [“Elders must keep within the bounds of their calling; but killing, and dashing out of brains, which is all one with stoning, was expressly commanded in such a case to the people of God, by order from the judges. Deut. xiii. 10.” Cotton’s Reply, p. 91.]

[146] [“Nor is it a frustrating of the sweet end of Christ’s coming, which was to save souls, but rather a direct advancing of it, to destroy (if need be) the bodies of those wolves, who seek to destroy the souls of those for whom Christ died.” Cotton’s Reply, p. 93.]

[147] [“This is not unfitting nor improper, that a magistrate should draw his sword, though not in matters spiritual, yet about matters spiritual, to protect them in peace, and to stave off the disturbers and destroyers of them.” Cotton’s Reply, p. 94.]

[148] [_Saker_ is the peregrine hawk; but was applied to a piece of ordnance of three inches and a half bore, carrying a ball of five pounds and a half weight.]

[149] [“It is far from me to allow the civil magistrate to make use of his civil weapons to batter down idolatry and heresy in the souls of men, ... but if the idolater or heretic grow obstinate ... now the magistrate maketh use, not of stocks and whips, but of death and banishment.... Heretics and idolaters may be restrained from the open practice and profession of their wickedness by the sword of justice, and such weapons of righteousness.” Cotton’s Reply, p. 95.]

[150] [“This inference will not here follow: That, therefore, magistrates have nothing to do to punish any violation, no, not of the weightiest duties of the first table.” Cotton’s Reply, p. 96.]

[151] [Comment. in Rom. xiii. 5, tom. v. p. 200, ed. Tholuck.]

[152] [“But how far off Calvin’s judgment was to restrain civil magistrates from meddling in matters of religion, let him interpret himself in his own words, in his answer to Servetus, who was put to death for his heresies at Geneva by his procurement:—Hoc uno, saith he, contentus sum, Christi adventu; nec mutatum esse ordinem politicum, nec de magistratuum officio quicquam detractum.” Cotton’s Reply, p. 98.]

[153] [Comment. in vers. 8, 10, tom. v. pp. 201, 202.]

[154] [Bezæ Nov. Test. in loc. edit. Londini, 1585.]

[155] [“Though idolatry, and blasphemy, and heresy, be sins against the first table: yet to punish these with civil penalties is a duty of the second table.... It was neither the word nor judgment of Calvin or Beza, so to interpret Rom. xiii. as to exempt magistrates from power of punishing heresy and idolatry.” Cotton’s Reply, p. 99.]

[156] [“In giving them a power and charge to execute vengeance on evil doers, it behoved them to inquire and listen after true religion, to hear and try all, and upon serious, deliberate, and just scrutiny, to hold fast that which is good, and so prevent the disturbance thereof by the contrary.... The cases of religion, wherein we allow civil magistrates to be judges are so fundamental and palpable, that no magistrate, studious of religion,—but, if he have any spiritual discerning, he cannot but judge of such gross corruptions as are insufferable in religion.” Cotton’s Reply, p. 101.]

[157] [“Paul did submit to Cæsar’s judgment-seat the trial of his innocency, as well in matters of religion as in civil conversation. For he pleadeth his innocency, that he was guilty of none of those things whereof they did accuse him, and for trial hereof he appealeth to Cæsar. Now the things whereof they did accuse him, were offences against the law of the Jews, and against the temple, as well as against Cæsar. And offences against the law of the Jews, and against the temple, were matters of religion.” Cotton’s Reply, p. 103.]

[158] [“What though the sword be of a material and civil nature?... It can reach to punish not only the offenders in bodily life and civil liberties, but also the offenders against spiritual life and soul-liberties.... If the sword of the judge or magistrate be the sword of the Lord, why may it not be drawn forth, as well to defend his subjects in true religion, as in civil peace?... What holy care of religion lay upon the kings of Israel in the Old Testament, the same lieth now upon Christian kings in the New Testament, to protect the same in their churches.” Cotton’s Reply, pp. 104, 105.]

[159] [In “A Model of Church and Civil Power—sent to the Church at Salem,” examined at length by Mr. Williams, in some subsequent chapters of this volume.]

[160] [“When we say, the magistrate is an avenger of evil, we mean of all sorts or kinds of evil: not every particular of each kind. Secret evils, in thought, or affection, yea, in action too, but neither confessed, nor proved by due witnesses, the magistrate cannot punish.” Cotton’s Reply, p. 110.]

[161] [See before, p. 11.]

[162] [See before, p. 24.]

[163] Upon this point hath Mr. John Goodwin excellently of late discoursed. [In “M. S. to A. S., with a Plea for Libertie of Conscience in a Church Way,” &c. Lond. 1644. 4to. pp. 110. See Introduction to this volume.]

[164] [“I willingly grant, it may be lawful for a civil magistrate to tolerate notorious evil doers in two cases, under which all the examples will fall, which the _discusser_ allegeth; ... when the magistrates’ hand is too weak and feeble, and the offenders’ adherents too great and strong ... and an evil may be tolerated to prevent other greater evils.... In ordinary cases it is not lawful to tolerate a seducing false teacher. The commandment of God is clear and strong, Deut. xiii. 8, 9.... Capitalia Mosis politica sunt æterna.” Cotton’s Reply, p. 113.]

[165] [“It will be hard for the _discusser_ to find anti-christian seducers clear and free from disobedience to the civil laws of a state, in case that anti-christ, to whom they are sworn, shall excommunicate the civil magistrate, and prescribe the civil state to the invasion of foreigners.” Cotton’s Reply, p. 115.]

[166] [See before, p. 22. “The letter denieth the lawfulness of all persecution in cause of conscience, that is, in matter of religion: I seek to evince the falsehood of it, by an instance of lawful church-prosecution in case of false teachers.” Cotton’s Reply, p. 117.]

[167] [“I intended to apply the scriptures written to the churches, and to the officers thereof, no further than to other churches and their officers. The scriptures upon which we call in the magistrate to the punishment of seducers, are such as are directed to civil states and magistrates, of which divers have been mentioned and applied before.” Cotton’s Reply, p. 118.]

[168] [See before, p. 24.]

[169] [“This will no ways follow, unless all men’s consciences in the world did err fundamentally and obstinately after just conviction, against the very principles of Christian religion, or unless they held forth other errors ... and that in a turbulent and factious manner. For in these cases only, we allow magistrates to punish in matters of religion.” Cotton’s Reply, p. 120.]

[170] [See before, p. 25.]

[171] [“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.” Cotton’s Reply, p. 123.]

[172] [“If the discusser had well observed, he would have found, it was not the speech of the king, but of the prisoner.” Cotton’s Reply, p. 129.]

[173] [“Though the unknowing zeal of the one was sinful, yet it was the fruit of human frailty,—error amoris; but the rage of the others was devilish fury,—amor erroris. Besides the unknowing zeal of the good emperors, lay not in punishing notorious heretical seducers ... it was toleration that made the world anti-christian.” Cotton’s Reply, p. 132.]

[174] [“It followeth not. For Queen Elizabeth might do well in persecuting seditious or seducing papists, according to conscience rightly informed, and King James do ill according to conscience misinformed.” Cotton’s Reply, p. 136.]

[175] [The Third Vial, pp. 6, 7. The object of Mr. Cotton in this work was to justify the persecution of the papists by Queen Elizabeth, and the imitation of that conduct in the Low Countries. He says, “This phrase, _out of the altar_, holds forth some under persecution.... Duke D’Alva boasts that 36,000 protestants were put to death by him, and in 1586 the Jesuits were banished the country.... They [the protestants] justly say _Amen_, to the queen’s law—that as she gave the popish emissaries blood to drink—the angel says, _Even so, Amen_. They acknowledge God’s almighty power, that had given them power to make that law against them—‘all states rang of these laws, and it raised all Christendom,’” &c., &c. The Pouring out of the Seven Vials: or an Exposition of Rev. xvi. By the learned and reverend John Cotton, B.D. London, 1642. 4to.]

[176] [See before, p. 26.]

[177] [“If it be unlawful to banish any from the commonwealth for cause of conscience, it is unlawful to banish any from the church for cause of conscience.... If the censure of a man for cause of conscience by the civil sword be persecution, it is a far greater persecution to censure a man for cause of conscience by the spiritual sword.... Sure I am, Christ Jesus reckoneth excommunication for persecution, Luke xxi. 12.” Cotton’s Reply, p. 143.]

[178] [“I see no reason why the chaste and modest eye of a Christian church should any more spare and pity a spiritual adulterer that seeketh to withdraw her from her spouse to a false Christ, than the eye of a holy Israelite was to spare and pity the like tempters in days of old, Deut. xiii. 8.” Ib. p. 144.]

[179] [See before, p. 24.]

[180] [“Thus far he may be constrained, by withholding such countenance and favour from him, such encouragement and employment from him, as a wise and discerning prince would otherwise grant to such as believe the truth and profess it.” Cotton’s Reply, p. 145.]

[181] [By the 35th of Elizabeth, all subjects of the realm above sixteen years of age, were compelled to attend church under the penalties of fine and imprisonment. Collier’s _Eccles. Hist._ vii. 163. The pilgrim fathers of New England adopted a similar obnoxious and persecuting law. In the year 1631, it was enacted by their general court, “that no one should enjoy the privileges of a freeman, unless he was a member of some church in the colony.” “Every inhabitant was compelled to contribute to the support of religion, and the magistrates insisted on the presence of every man at public worship.” Knowles’s Memoir of Roger Williams, p. 44. Bancroft’s Hist. of U. States, i. 369.]

[182] [“I know of no constraint at all that lieth upon the consciences of any in New England, to come to church.... Least of all do I know that any are constrained to pay church duties in New England. Sure I am, none in our own town are constrained to pay any church duties at all. What they pay they give voluntarily, each one with his own hand, without any constraint at all, but their own will, as the Lord directs them.” Cotton’s Reply, p. 146. Mr. Williams thus rejoins, “If Mr. Cotton be forgetful, sure he can hardly be ignorant of the laws and penalties extant in New England that are, or if repealed have been, against such as absent themselves from church morning and evening, and for non-payment of church duties, although no members. For a freedom of not paying in his town (Boston) it is to their commendation and God’s praise. Yet who can be ignorant of the assessments upon all in other towns, of the many suits and sentences in courts.” &c. Bloody Tenent yet more Bloody, p. 216.]

[183] [See before, p. 26.]

[184] [“It is not true that the New English do tolerate the Indians, who have submitted to the English protection and government, in their worship of devils openly.... It hath been an article of the covenant between such Indians as have submitted to our government, that they shall submit to the ten commandments.” Cotton’s Reply, p. 148. On the contrary Mr. Williams re-asserts, that certain tribes of the Indians “who profess to submit to the English, continue in the public paganish worship of devils—I say openly, and constantly,” and that their practices are in utter opposition to the ten commandments they had professed to receive. Bloody Tenet, &c. p. 218.]

[185] [But “that is a civil law whatsoever concerneth the good of the city, and the propulsing of the contrary. Now religion is the best good of the city: and, therefore, laws about religion are truly called civil laws, enacted by civil authority, about the best good of the city.... Here will be needful the faithful vigilancy of the Christian magistrate, to assist the officers of the church in the Lord’s work: the one to lay in antidotes to prevent infection, the other to weed out infectious, noisome weeds, which the sheep of Christ will be touching and taking.” Cotton’s Reply, p. 151.]

[186] [See before, p. 27. Also, Tracts on Lib. of Conscience, p. 220.]

[187] [In this paragraph Mr. Williams refers the above quotation to Tertullian, but by an evident mistake or slip of the pen; we have, therefore, inserted in the text “Jerome,” instead of “Tertullian,” as in the copy.]

[188] [“The Lord, through his grace, hath opened mine eye many a year ago to discern that a national church is not the institution of the Lord Jesus.” Cotton’s Reply, p. 156.]

[189] [See before, p. 26.]

[190] [“It is an untruth, that either we restrain men from worship according to conscience, or constrain them to worship against conscience; or that such is my tenet and practice.” Cotton’s Reply, p. 157. “I earnestly beseech,” says Mr. Williams, “every reader seriously to ponder the whole stream and series of Mr. Cotton’s discourse, propositions, affirmations, &c., through the whole book, and he shall then be able to judge whether it be untrue that his doctrine tends not to constrain nor restrain conscience.... And a cruel law is yet extant [in New England] against Christ Jesus, muffled up under the hood or veil of a law against anabaptistry.” Bloody Tenet yet, &c., p. 233.]

[191] [See before, p. 28.]

[192] [“Though the government of the civil magistrate do extend no further than over the bodies and goods of his subjects, yet he may and ought to improve that power ... to the good of their souls; yea, he may much advance the good of their outward man also.” Cotton’s Reply, p. 162.]

[193] [See before, p. 28.]

[194] [“When the wolf runneth ravenously upon the sheep, is it against the nature of the true sheep to run to their shepherd? And is it then against the nature of the true shepherd to send forth his dogs to worry such a wolf, without incurring the reproach of a persecutor.” Cotton’s Reply, p. 171.]

[195] [See before, p. 28.]

[196] [“The murder of the soul is not the only proper cause of a heretic’s capital crime, but chiefly his bitter root of apostasy from God: not only falling off himself from God, but seducing others.” Cotton’s Reply, p. 175.]

[197] [“Yet the very murderous attempt of killing a soul, in abusing an ordinance of God, in corrupting a religion, is a capital crime, whether the soul die of that wound or no.” Cotton’s Reply, p. 175.]

[198] [“As for such as apostate from the known truth of religion, and seek to subvert the foundation of it, and to draw away others from it, to plead for their toleration, in hope of their conversion, is as much as to proclaim a general pardon for all malefactors; for he that is a wilful murderer and adulterer now, may come to be converted and die a martyr hereafter.” Cotton’s Reply, p. 176.]

[199] [“It appeareth he meant not that passage of Deut. xiii., but of Exod. xxxii., where he put to death idolaters; and that of Levit. xxiv., where he put the blasphemers to death.” Cotton’s Reply, p. 178.]

[200] [“The text numbereth them 450 and he numbereth them 850.” Cotton’s Reply, p. 179.]

[201] [“Is it a miracle for Elijah, with the aid of so many thousand people of Israel, to put to death 450 men, whose spirits were discouraged, being convinced of their forgery and idolatry?” Ib. p. 179.]

[202] [See before, p. 17.]

[203] [See before, p. 30.]

[204] [An answer to thirty-two questions by the elders of the churches in New England. Published by Mr. Peters; Lond., 1643.]

[205] [“If princes be nursing fathers to the church, then they are to provide that the children of the church be not nursed with poison instead of milk. And in so doing they keep the first table.... Princes sit on the bench over the church in the offensive government of the church: and yet may themselves, being members of the church, be subject to church censure in the offensive government of themselves against the rules of the gospel.” Cotton’s Reply, p. 194.]

[206] [Under the influence of Calvin the legislation of Geneva was entirely theocratic. Idolatry, adultery, cursing and striking parents, were punishable with death. Imprisonment was inflicted for every immorality at the instance of the church courts. Women were forbidden to wear golden ornaments, and not more than two rings on their fingers. Even their feasts were regulated: but three courses were allowed, and each course to consist of only four dishes. Great efforts were also made, which gave rise to many civil commotions, to remove from office under the state persons excommunicated by the church. Henry’s Das Leben Calvins, p. 173, edit. 1843.]

[207] Chamier. De Eccles. p. 376. Parker, part. polit. lib. i. cap. 1.

[208] [That is, baptism and the Lord’s supper.]

[209] [See Broadmead Records, Introd. pp. xli., lxxxvii.]

[210] [“If a prince should, by covenant and oath, make his whole kingdom a national church, he should do more than he hath any word of Christ to warrant his work.” A Survey of the Sum of Ch. Discipline, &c.,