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The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton's Letter Examined and Answered cover

The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton's Letter Examined and Answered

Chapter 71: CHAP. LXIII.
By Roger Williams
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History - Early Modern (c. 1450-1750)Philosophy & EthicsReligion/Spirituality

About This Book

The work mounts a sustained argument against using civil power to enforce religious conformity, grounding its case in scriptural interpretation and practical reasoning. It critiques claims that magistrates should punish religious dissent, examines and replies to a contemporary minister's published letter, and offers addresses aimed at lawmakers and general readers. Interleaving theological exegesis, legal and moral reasoning, and polemical rejoinders, the text advocates freedom of conscience and the separation of church authority from state coercion, while outlining a defense of toleration as consistent with Christian principles.

CHAP. LXIII.

Now thirdly. In that the answerer observeth, “That amongst the Roman emperors, they that did not persecute were Julian the Apostate, and Valens the Arian; whereas the good emperors, Constantine, Gratian, Valentinian, and Theodosius, they did persecute the Arians, Donatists,” &c:—

The godly sometimes evil actors, and the ungodly good actors.

Answ. It is no new thing for godly, and eminently godly men to perform ungodly actions: nor for ungodly persons, for wicked ends, to act what in itself is good and righteous.

Polygamy, or the many wives of the fathers.

Abraham, Jacob, David, Solomon, &c. (as well as Lamech, Saul, &c.) lived in constant transgression against the institution of so holy and so ratified a law of marriage, &c.; and this not against the light and checks of conscience (as other sins are wont to be recorded of them), but according to the dictate and persuasion of a resolved soul and conscience.

David’s advancing of God’s worship against God’s order.

David, out of zeal to God, with thirty thousand of Israel, and [with] majestical solemnity, carries up the ark contrary to the order God was pleased to appoint: the issue was both God’s and David’s great offence, 2 Sam. vi.

David in his zeal would build a house to entertain his God! What more pious? and what more (in show) seriously consulted, when the prophet Nathan is admitted counsellor? 2 Sam. vii.

And probable it is, that his slaughter of Uriah was not without a good end, to wit, to prevent the dishonour of God’s name in the discovery of his adultery with Bathsheba. Yet David was holy and precious to God still, though like a jewel fallen into the dirt. Whereas King Ahab, though acting his fasting and humiliation, was but Ahab still, though his act, in itself, was a duty, and found success with God.