A80608:1094
The bloody tenet, washed, and made white in the blood of the LambThe bloudy tenent, washed, and made white in the bloud of the Lambe
The bloody tenet, washed, and made white in the blood of the Lamb: being discussed and discharged of blood-guiltiness by just defence. Wherein the great questions of this present time are handled, viz. how far liberty of conscience ought to be given to those that truly fear God? And how far restrained to turbulent and pestilent persons, that not only raze the foundation of godliness, but disturb the civill peace where they live? Also how far 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 alleged 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 esteem. Whereunto is added a reply to Mr. Williams answer, to Mr. Cottons letter. / By John Cotton Bachelor in Divinity, and teacher of the church of Christ at Boston in New England.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.
London: printed by Matthew Symmons for Hannah Allen, 1647
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
For I gather it, not from his quotation of those words of the Apostle (which I easily grant, do clearly speak of Church censure, not of civill censure:) But I gather it partly from his exposition of the parallel words in the same Chapter: and partly from the words he useth in opening that very Text. The parallel place in the same Chap. is ver. 12. I would (saith the Apostle) they were cut off that trouble you. This cutting off, (or [Greek or Hebrew]) He expoundeth the cutting off of their virility which no man will say is a Church-Censure. I spake not here of the true meaning of the Text (which doubtless, speaketh of a Church-Censure) but of the true meaning of Jeromes words.
For I gather it, not from his quotation of those words of the Apostle (which I easily graunt, doe clearly speake of Church censure, not of civill censure:) But I gather it partly from his exposition of the parralell words in the same Chapter: and partly from the words he useth in opening that very Text. The parralell place in the same Chap. is ver. 12. I would (saith the Apostle) they were cut off that trouble you. This cutting off, (or 〈non-Latin alphabet〉) He expoundeth the cutting off of their virility which no manwill say is a Church-Censure. I spake not here of the true meaning of the Text (which doubtlesse, speaketh of a Church-Censure) but of the true meaning of Ieromes words.
Again, when Jerome would have the spark, as soon as it appeareth, to be extinguished, and the leaven to be removed from the rest of the Dough &c. though it be true (which the Discusser speaketh) that the Apostle intendeth a Church-Censure: yet doubtless Jerome aimed at more in those comparisons, even to a civill censure also. For to these comparisons, he immediately subjoineth these words, Arius in Alexandriâ una scintilla fuit: sed quia non statim oppressa est, totum orbem, eius flamma de populata est. Arius (saith he) was but one sparkle: yet because he was not speedily executed (or supperest) his flame depopulated all the world. Where by the extinguishing of that spark, he doth not mean, by excommunication: for he was not ignorant, that Arius had been speedily excommunicate, once and again out of the Church of Alexandria; once whist he was Deacon, as Sozomene reporteth in Lib. 1. Ecclesiast Historia, Chap. 14. And though afterwards, he got into the Church again, yet he was again excommunicated, when he was Presbyter, and cast out of his Presbytery, as Socrates reporteth in his lib. 1. Ecclesiast Hastoria, Cap. 6. of the Greek Edition; Chap. 3. of the latin. So that Hierome complaining, of the great hurt, which the spark of Arius did, because he was not timely put out, he did not mean, of putting out of the Church (which was done timely enough, and twice for failing) but because he was not put out either out of the world, or at least, out of the Confines of Neighbour Churches.