A80608:1148
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.
If the Christian Faith, and a good Conscience be a part, and a great part, a chief part of the good of Christians, then these two are so far from contradicting one another, that they establish one another. For if a Magistrates power extend to the preserving of the Goods of the Subject, and to the punishment of the Impeachers or purloiners thereof: then he falleth short of his duty, if he suffer their Faith and good Conscience to be corrupted or despoiled without revenge. Again, this I say further (which also will easily avoid appearance of Contradiction) suppose by Goods were meant only outward Goods, and that the Magistrates power extended no further then the bodies and goods of the Subjects: yet though he have no power over Faith and Conscience, he hath nevertheless lawful power to punish such evil doers in their Bodies and goods, as do seduce his people to make shipwreck of Faith, and a good Conscience. For in seeking Gods Kingdom and Righteousness, men prosper in their outward Estates, Matth. 6.33. otherwayes they decay. Besides, I do not remember, that this Proposition is any of mine (which yet the Discusser fasteneth upon me) that the Magistrates power extendeth no further then the bodies and Goods of his Subjects.
If the Christian Faith, and a good Conscience be a part, and a great part, a chiefe part of the good of Christians, then these two are so farre from contradicting one another, that they establish one another. For if a Magistrates power extend to the preserving of the Goods of the Subject, and to the punishment of the Impeachers or purloyners thereof: then he falleth short of his duty, if he suffer their Faith and good Conscience to be corrupted or dispoyled without revenge. Againe, this I say further (which also will easily avoyde appearance of Contradiction) suppose by Goods were meant onely outward Goods, and that the Magistrates power extended no further then the bodies and goods of the Subjects: yet though he have no power over Faith and Conscience, he hath neverthelesse lawfull power to punish such evill doers in their Bodies and goods, as doe seduce his people to make shipwrack of Faith, and a good Conscience. For in seeking Gods Kingdome and Righteousnesse, men prosper in their outward Estates, Matth. 6.33. otherwayes they decay. Besides, I doe not remember, that this Proposition is any of mine (which yet the Discusser fastneth upon me) that the Magistrates power extendeth no further then the bodies and Goods of his Subjects.