VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyrannie and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chiefe arguments and exceptions used in The bloudy tenent, The compassionate samaritane, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ia. Cranford. Decemb 16. 1644.
         Gillespie, George, 1613-1648.
      
       
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             VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyrannie and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chiefe arguments and exceptions used in The bloudy tenent, The compassionate samaritane, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ia. Cranford. Decemb 16. 1644.
             Gillespie, George, 1613-1648.
          
           [8], 40 p.
           
             Printed for Christopher Meredith, and are to be sold at the Signe of the Crane in Pauls Churchyard,
             London :
             1645.
          
           
             Attributed to George Gillespie.
             Annotation on Thomason copy: The 5 in the imprint date is crossed out; "1644"; "Jan: 8th".
             Reproduction of the original in the British Library.
          
        
      
    
     
       
         eng
      
       
         
           Williams, Roger, 1604?-1683. -- Bloody tenent yet more bloody.
           Walwyn, William, 1600-1681. -- Compassionate Samaritane.
           Liberty of conscience -- Early works to 1800.
           Freedom of religion -- England -- Early works to 1800.
        
      
    
       A86009  R21730  (Thomason E24_5).  civilwar no VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie concerning liberty of conscience.: Gillespie, George 1645    19821 266 30 0 0 0 0 149 F  The  rate of 149 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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           VVholsome
           Severity
           reconciled
           with
           CHRISTIAN
           LIBERTY
           .
           OR
           ,
           The
           true
           Resolution
           of
           a
           present
           Controversie
           concerning
           Liberty
           of
           CONSCIENCE
           .
           Here
           you
           have
           the
           Question
           stated
           ,
           the
           middle
           way
           betwixt
           Popish
           Tyrannie
           and
           Schismatizing
           Liberty
           approved
           ,
           and
           also
           confirmed
           from
           Scripture
           ,
           and
           the
           testimonies
           of
           Divines
           ,
           yea
           of
           whole
           Churches
           :
           The
           chiefe
           Arguments
           and
           Exceptions
           used
           in
           
             The
             Bloudy
             Tenent
             ,
             The
             Compassionate
             Samaritane
             ,
             M.
             S.
             to
             A.
             S.
          
           &c.
           examined
           .
           Eight
           Distinctions
           added
           for
           qualifying
           and
           clearing
           the
           whole
           matter
           .
           And
           in
           conclusion
           a
           Paraenetick
           to
           the
           five
           Apologists
           for
           choosing
           Accommodation
           rather
           then
           Toleration
           .
        
         
           
             
               
                 
                   Imprimatur
                   .
                
                 
                   
                     Ia.
                     Cranford
                     .
                  
                   
                     Decemb.
                     16.
                     1644.
                     
                  
                
              
            
          
        
         
           August
           .
           contra
           primam
           Gaudentii
           Epist.
           c.
           5.
           
        
         
           Ab●●
           autem
           ut
           ista
           persecutio
           dicenda
           sit
           hominum
           ,
           cum
           sit
           potius
           pro
           hominibus
           liberandis
           persecutio
           vitiorum
           ,
           qualem
           facit
           aegris
           etiam
           diligentia
           medieorum
           .
        
         
           Idem
           contra
           Epist.
           Parmen.
           lib.
           1.
           cap.
           7.
           
        
         
           Prius
           enim
           probent
           se
           non
           esse
           Haereticos
           vel
           Schismaticos
           ,
           tum
           demum
           de
           indignis
           poenis
           suis
           lividam
           emittant
           vocem
           ,
           &c.
           nos
           corporum
           persecutores
           vocant
           ,
           se
           animarum
           interfectores
           non
           vocant
           .
        
         
           
             LONDON
             ,
          
           Printed
           for
           
             Christopher
             Meredith
             ,
          
           and
           are
           to
           be
           sold
           at
           the
           Signe
           of
           the
           Crane
           in
           
             Pauls
          
           Churchyard
           .
           1645.
           
        
      
       
       
       
         
           To
           the
           Christian
           and
           courteous
           Reader
           .
        
         
           IT
           cannot
           be
           unknown
           to
           any
           ,
           except
           such
           as
           are
           ignorant
           of
           Satans
           devices
           ,
           and
           altogether
           strangers
           to
           the
           Histories
           of
           former
           times
           ,
           that
           when
           the
           Church
           commeth
           out
           of
           Idolatry
           ,
           and
           out
           of
           bitter
           servitude
           and
           grievous
           pressures
           of
           conscience
           ,
           all
           her
           storms
           are
           not
           over
           her
           head
           ,
           but
           she
           begins
           to
           be
           assaulted
           and
           afflicted
           more
           then
           before
           with
           heresies
           ,
           schismes
           ,
           and
           home-bred
           disturbances
           .
           Which
           through
           the
           manifold
           wisdome
           and
           over-ruling
           dispensation
           of
           God
           ,
           who
           worketh
           all
           things
           according
           to
           the
           counsel
           of
           his
           will
           ,
           is
           
             Englands
          
           lot
           this
           day
           ,
           that
           this
           may
           be
           to
           those
           in
           whom
           the
           Lord
           hath
           no
           pleasure
           ,
           
             a
             stone
             of
             stumbling
             ,
             and
             a
             rock
             of
             offence
             ,
             that
             they
             may
             goe
             and
             fall
             back
             ward
             ,
             and
             be
             broken
             ;
             &
             snared
             ,
             and
             taken
             :
          
           that
           others
           ,
           
             who
             are
             approved
             ,
             may
             be
             made
             manifest
             ;
          
           yea
           ,
           that
           
             many
             may
             be
             purified
             ,
             and
             tried
             ,
             and
             made
             white
             ;
          
           and
           that
           in
           the
           issue
           God
           may
           have
           the
           greater
           glory
           in
           making
           a
           soveraign
           remedy
           out
           of
           poysonfull
           Ingredients
           ,
           and
           his
           
           people
           may
           say
           ,
           
             blessed
             be
             the
             Lord
             God
             of
             Israel
             who
             only
             doth
             wondrous
             things
             .
          
        
         
           But
           now
           will
           the
           Sectaries
           be
           contented
           (
           as
           Christs
           witnesses
           in
           former
           times
           were
           )
           to
           be
           examined
           and
           judged
           according
           to
           the
           word
           of
           God
           ,
           and
           if
           they
           be
           found
           to
           be
           what
           they
           are
           accused
           to
           be
           ,
           then
           to
           suffer
           accordingly
           ?
           Nay
           ,
           if
           so
           ,
           they
           fear
           they
           shall
           run
           too
           great
           a
           hazard
           .
           Therefore
           they
           cry
           out
           for
           toleration
           and
           liberty
           of
           conscience
           ,
           hereby
           going
           about
           not
           only
           themselves
           to
           fish
           in
           troubled
           waters
           ,
           but
           to
           improve
           at
           once
           the
           manifold
           advantages
           of
           sympathising
           with
           the
           principles
           of
           the
           most
           part
           of
           men
           amongst
           us
           ;
           for
           as
           it
           is
           a
           common
           plea
           and
           bond
           of
           union
           among
           all
           hereticks
           and
           sectaries
           ,
           how
           many
           soever
           their
           divisions
           and
           subdivisions
           be
           among
           themselves
           ;
           
           yea
           ,
           they
           give
           (
           in
           this
           )
           the
           right
           hand
           of
           fellowship
           to
           the
           Prelaticall
           and
           malignant
           party
           ,
           for
           they
           also
           put
           in
           for
           liberty
           of
           conscience
           :
           and
           as
           carnall
           and
           prophane
           men
           desire
           nothing
           more
           then
           that
           they
           may
           not
           be
           compelled
           to
           any
           religious
           duty
           ,
           but
           permitted
           to
           doe
           what
           seem
           good
           in
           their
           own
           eies
           .
           So
           liberty
           of
           conscience
           is
           a
           sweet
           and
           taking
           word
           among
           the
           lesse
           discerning
           sort
           of
           godly
           people
           ,
           newly
           come
           out
           of
           the
           house
           of
           bondage
           ,
           out
           of
           the
           popish
           and
           Prelaticall
           tyranny
           ;
           I
           say
           the
           lesse
           discerning
           sort
           ,
           because
           those
           of
           the
           godly
           who
           have
           their
           senses
           exercised
           to
           discern
           good
           and
           evill
           ,
           know
           that
           liberty
           of
           heresie
           
           and
           schisme
           is
           no
           part
           of
           the
           liberty
           of
           conscience
           which
           Christ
           hath
           purchased
           to
           us
           at
           so
           dear
           a
           rate
           .
           But
           is
           there
           no
           golden
           book
           and
           taking
           bait
           for
           the
           Magistrate
           ?
           yes
           sure
           ;
           for
           his
           part
           he
           is
           told
           that
           he
           may
           punish
           any
           breach
           of
           peace
           or
           civill
           justice
           ,
           or
           a
           trespasse
           against
           the
           State
           and
           against
           civill
           authority
           ,
           but
           yet
           not
           put
           forth
           his
           power
           against
           any
           man
           for
           heresie
           or
           schisme
           ,
           being
           matters
           of
           religion
           and
           of
           conscience
           .
           As
           if
           both
           Polititians
           and
           Divines
           had
           been
           in
           a
           great
           error
           when
           they
           said
           that
           the
           end
           and
           use
           of
           Magistracy
           is
           to
           make
           
             bonum
             hominem
             ,
          
           as
           well
           as
           
             bonum
             civem
             ,
          
           a
           good
           man
           as
           well
           as
           a
           good
           commonwealths
           man
           .
           Shall
           I
           adde
           further
           ,
           that
           all
           who
           wish
           well
           to
           the
           publike
           from
           principles
           either
           of
           religion
           or
           policy
           ,
           want
           not
           here
           their
           own
           tentations
           ,
           perswading
           to
           a
           toleration
           of
           sectaries
           ,
           in
           regard
           of
           the
           necessity
           of
           an
           union
           against
           the
           common
           adversary
           ,
           and
           the
           great
           hazard
           ,
           if
           not
           certain
           ruine
           ,
           of
           the
           cause
           ,
           by
           our
           own
           ruptures
           ?
        
         
           Vnder
           these
           fair
           colours
           and
           handsome
           pretexts
           doe
           sectaries
           infuse
           their
           poyson
           ,
           I
           mean
           their
           pernicious
           ,
           God-provoking
           ,
           Truth-defacing
           ,
           Church
           ruinating
           ,
           &
           State-shaking
           toleration
           .
           The
           plain
           english
           of
           the
           question
           is
           this
           :
           whether
           the
           Christian
           Magistrate
           be
           keeper
           of
           both
           Tables
           :
           whether
           he
           ought
           to
           suppresse
           his
           own
           enemies
           ,
           but
           not
           Gods
           enemies
           ,
           and
           preserve
           his
           
           own
           ordinances
           ,
           but
           not
           Christs
           Ordinances
           frō
           violation
           .
           Whether
           the
           troublers
           of
           Israel
           may
           be
           troubled
           .
           Whether
           the
           wilde
           boars
           and
           beasts
           of
           the
           forest
           must
           have
           leave
           to
           break
           down
           the
           hedges
           of
           the
           Lords
           vineyard
           ;
           and
           whether
           ravening
           wolves
           in
           sheeps
           clothing
           must
           be
           permitted
           to
           converse
           freely
           in
           the
           flock
           of
           Christ
           .
           Whether
           after
           the
           black
           Devil
           of
           Idolatry
           and
           tyranny
           is
           trod
           under
           our
           feet
           ,
           a
           white
           Devill
           of
           heresie
           and
           schisme
           ,
           under
           the
           name
           of
           tender
           consciences
           ,
           must
           be
           admitted
           to
           walk
           up
           and
           down
           among
           us
           .
           Whether
           not
           only
           pious
           and
           peaceable
           men
           ,
           (
           whom
           I
           shall
           never
           consent
           to
           persecute
           )
           but
           those
           also
           who
           are
           as
           a
           pestilence
           or
           a
           Gangrene
           in
           the
           body
           of
           Christ
           ,
           men
           of
           corrupt
           minds
           and
           turbulent
           spirits
           ,
           who
           draw
           factions
           after
           them
           ,
           make
           a
           breach
           and
           rent
           in
           Israel
           ,
           resist
           the
           truth
           and
           reformation
           of
           religion
           ,
           spread
           abroad
           all
           the
           ways
           they
           can
           their
           pernicious
           errors
           ,
           and
           by
           no
           other
           means
           can
           be
           reduced
           ;
           whether
           those
           also
           ought
           to
           be
           spared
           and
           let
           alone
           .
           I
           have
           endeavoured
           in
           this
           following
           discourse
           to
           vindicate
           the
           lawfull
           ,
           yea
           necessary
           use
           of
           the
           coercive
           power
           of
           the
           Christian
           Magistrate
           in
           suppressing
           and
           punishing
           hereticks
           and
           sectaries
           ,
           according
           as
           the
           degree
           of
           their
           offence
           and
           of
           the
           Churches
           danger
           shal
           require
           :
           Which
           when
           I
           had
           done
           ,
           there
           came
           to
           my
           hands
           a
           book
           called
           
             The
             storming
             of
             Antichrist
             .
          
           Indeed
           ,
           
             The
             recruting
             of
             Antichrist
             ,
          
           and
           
             the
             
             storming
             of
             Zion
             ,
          
           (
           if
           so
           be
           that
           I
           may
           anabaptize
           an
           Anabaptists
           book
           )
           Take
           one
           passage
           for
           instance
           ,
           pa.
           25.
           
           
             And
             for
             Papists
             ,
          
           saith
           he
           ,
           
             though
             they
             are
             least
             to
             be
             borne
             of
             all
             others
             ,
             because
             of
             the
             uncertainty
             of
             their
             keeping
             faith
             with
             Hereticks
             ,
             as
             they
             call
             us
             ,
             and
             because
             they
             may
             be
             absolved
             of
             securements
             that
             can
             arise
             from
             the
             just
             solemn
             oaths
             ,
             and
             because
             of
             their
             cruelty
             against
             the
             Protestants
             in
             divers
             Countries
             where
             they
             get
             the
             upper
             hand
             ,
             and
             because
             they
             are
             profest
             Idolaters
             ,
             yet
             may
             they
             be
             born
             with
             (
             as
             I
             suppose
             with
             submission
             to
             better
             judgments
             )
             in
             Protestant
             government
             ,
             in
             point
             of
             religion
             ,
             because
             we
             have
             no
             command
             to
             root
             out
             any
             for
             conscience
             ,
             &c.
          
           Why
           then
           ?
           is
           this
           to
           storm
           Antichrist
           ?
           or
           is
           it
           not
           rather
           a
           storming
           
             of
             this
             party
             ,
          
           in
           the
           prevailing
           whereof
           
             God
             will
             have
             far
             more
             glory
             then
             in
             the
             prevailing
             of
             the
             Popish
             and
             Prelaticall
             party
             ,
          
           as
           himself
           speaketh
           ,
           pa.
           34.
           
           And
           if
           he
           will
           storm
           ,
           sure
           some
           of
           his
           Ladders
           are
           too
           short
           .
           
             If
             any
             one
             rail
             against
             Christ
          
           (
           saith
           he
           ,
           p.
           23.
           )
           
             or
             deny
             the
             Scriptures
             to
             be
             his
             word
             ,
             or
             affirm
             the
             Epistles
             to
             be
             only
             letters
             written
             to
             particular
             Churches
             ,
             and
             no
             rule
             for
             us
             ,
             and
             so
             unsettle
             our
             faith
             ,
             this
             I
             take
             may
             be
             punished
             by
             the
             Magistrate
             ,
             because
             all
             or
             most
             Nations
             
             in
             the
             world
             doe
             it
             .
          
           That
           all
           the
           Nations
           in
           the
           world
           doe
           punish
           for
           these
           things
           ,
           I
           am
           yet
           to
           learn
           :
           and
           those
           that
           doe
           ,
           doe
           they
           not
           also
           punish
           men
           for
           other
           ways
           of
           unsetling
           the
           grounds
           of
           faith
           besides
           these
           ?
           The
           declining
           of
           some
           of
           the
           Epistles
           as
           being
           letters
           written
           upon
           particular
           occasions
           ,
           and
           no
           rule
           for
           us
           ,
           is
           an
           error
           which
           hath
           been
           pretended
           to
           be
           no
           lesse
           conscientious
           then
           those
           errors
           which
           now
           he
           will
           have
           indulged
           .
           Lastly
           ,
           if
           he
           would
           needs
           storm
           ,
           why
           would
           he
           not
           make
           some
           new
           breach
           ?
           I
           find
           no
           materiall
           arguments
           in
           him
           for
           liberty
           of
           conscience
           ,
           but
           what
           I
           found
           before
           in
           
             the
             bloudy
             Tenent
             ,
             the
             compassionate
             Samaritane
             ,
          
           and
           
             M.
             S.
          
           to
           
             A.
             S.
          
           so
           that
           my
           ensuing
           answers
           to
           them
           shall
           serve
           his
           turn
           .
           And
           now
           Reader
           
             buy
             the
             truth
             ,
             and
             sell
             it
             not
             .
          
           Search
           for
           knowledge
           
             as
             for
             hid
             treasures
             .
          
           If
           thou
           readest
           with
           a
           unprejudiced
           mind
           ,
           I
           dare
           promise
           thee
           through
           Gods
           blessing
           a
           satisfied
           mind
           .
        
      
    
     
       
       
         
           THE
           TRUE
           RESOLUTION
           of
           a
           present
           Controversie
           concerning
           Liberty
           of
           Conscience
           .
        
         
           COncerning
           this
           Question
           there
           are
           three
           opinions
           ;
           two
           extreams
           ,
           and
           one
           in
           the
           middle
           .
           So
           it
           is
           resolved
           not
           only
           by
           D.
           
             Voetius
             ,
          
           in
           his
           late
           Disputations
           
             De
             libertate
             conscientiae
             ,
          
           but
           long
           before
           by
           
             Calvin
             ,
          
           in
           his
           Refutation
           of
           the
           errours
           of
           
             Servetus
             ,
          
           where
           he
           disputeth
           this
           very
           question
           ,
           Whether
           Christian
           Judges
           may
           lawfully
           punish
           Hereticks
           .
        
         
           The
           first
           opinion
           is
           that
           of
           the
           Papists
           ,
           who
           hold
           it
           to
           be
           not
           only
           no
           sin
           ,
           but
           good
           service
           to
           God
           ,
           to
           extirpate
           by
           fire
           and
           sword
           ,
           all
           that
           are
           adversaries
           to
           ,
           or
           opposers
           of
           the
           Church
           and
           Catholick
           Religion
           .
           
           Upon
           this
           ground
           
             Gregorius
             de
             Valentia
          
           tells
           us
           there
           were
           180.
           of
           the
           
             Albigenses
          
           burnt
           under
           Pope
           
             Innocentius
          
           the
           third
           ;
           and
           in
           the
           Councell
           of
           
             Constance
          
           were
           burnt
           
             John
             Hus
          
           and
           
             Hierome
          
           of
           
             Pragus
             .
          
        
         
           
             Suarez
             de
             triplice
             virtute
             ,
             Tract.
             1.
             disp.
             23.
             sect.
          
           2.
           layeth
           downe
           these
           Assertions
           .
           1.
           
           That
           all
           Hereticks
           who
           after
           sufficient
           instruction
           and
           admonition
           ,
           still
           persist
           in
           their
           error
           ,
           are
           to
           be
           without
           mercy
           put
           to
           death
           .
           2.
           
           That
           all
           impenitent
           Hereticks
           ,
           though
           they
           professe
           to
           be
           Catholicks
           ,
           being
           convict
           of
           heresie
           ,
           are
           to
           be
           put
           to
           death
           .
           3.
           
           That
           relapsing
           Hereticks
           ,
           though
           penitent
           ,
           are
           to
           be
           put
           to
           death
           
           without
           mercy
           .
           4.
           
           That
           it
           is
           most
           probable
           ,
           that
           Heresiarchs
           ,
           Dogmatists
           ,
           or
           the
           authors
           of
           an
           heresie
           ,
           though
           truly
           penitent
           ,
           yet
           are
           not
           to
           be
           received
           to
           favour
           ,
           but
           delivered
           to
           the
           civil
           sword
           .
           5.
           
           That
           a
           heretick
           who
           hath
           not
           relapsed
           ,
           if
           before
           sentence
           past
           against
           him
           ,
           he
           convert
           of
           his
           owne
           accord
           ,
           he
           is
           not
           to
           bee
           punished
           with
           death
           ,
           but
           with
           some
           smaller
           punishment
           ,
           such
           as
           perpetuall
           imprisonment
           ,
           or
           the
           like
           .
           
             Ibid.
             Tract.
             3.
             disp.
             12.
             sect.
          
           12.
           hee
           saith
           ,
           that
           Schismaticks
           may
           be
           punished
           with
           almost
           all
           the
           punishments
           of
           Hereticks
           .
        
         
           Azor.
           Institut
           .
           moral
           .
           Tom.
           1.
           lib.
           8.
           cap.
           14.
           
           Vtrique
           verò
           ,
           tum
           relapsi
           ,
           tum
           alii
           ,
           quando
           pertinaces
           sunt
           ,
           vivi
           igne
           exuruntur
           :
           si
           verò
           pertinaces
           non
           sint
           ,
           prius
           strangulari
           solent
           ,
           &
           postea
           comburi
           .
           
             See
             the
             like
             ,
          
           Becan
           ,
           Summa
           part
           .
           3.
           Tract.
           1.
           quaest.
           6.
           
           &
           9.
           
           Turrian
           ,
           in
           
             2am
             2ae
          
           disp.
           56.
           dub
           .
           1.
           
           
             Some
             of
             them
             also
             maintaine
             the
             compelling
             of
             Infidels
             to
             be
             baptized
             ,
             as
          
           Scotus
           in
           lib.
           4.
           Sent.
           dist.
           4.
           quaest.
           9.
           
             and
             they
             who
             follow
             him
             .
          
        
         
           The
           second
           opinion
           doth
           fall
           short
           ,
           as
           farre
           as
           the
           former
           doth
           exceed
           :
           that
           is
           ,
           that
           the
           Magistrate
           ought
           not
           to
           inflict
           any
           punishment
           ,
           nor
           put
           forth
           any
           coercive
           power
           uppon
           Hereticks
           or
           Sectaries
           ,
           but
           on
           the
           contrary
           grant
           them
           liberty
           and
           toleration
           .
           This
           was
           the
           opinion
           of
           the
           
             Don●tists
             ,
          
           against
           which
           
             Augustine
          
           hath
           written
           both
           much
           and
           well
           ,
           in
           divers
           places
           :
           though
           himselfe
           was
           once
           in
           the
           same
           error
           ,
           till
           he
           did
           take
           the
           matter
           into
           his
           second
           and
           better
           thoughts
           ,
           as
           is
           evident
           by
           his
           Retractations
           ,
           
             lib.
             2.
             cap.
          
           2.
           
             &
             epist.
          
           48.
           
           In
           the
           same
           error
           are
           the
           
             Socinians
          
           and
           
             Arminians
             .
          
           See
           
             Pelt●i
             Harmonia
             ,
             Artic.
             21.
             
             Nic.
             Bodecher
             .
             Sociniano
             .
             Remonstrantismus
             .
             cap.
          
           25.
           
           See
           also
           
             Grotii
             Apologeticus
             ,
             cap.
             6.
             pag.
             130.
             
             Theoph.
             Nicolaid
             .
             Refut
             .
             Tractat.
             de
             Ecclesia
             ,
             cap.
             4.
             p.
          
           33.
           
           The
           very
           same
           is
           maintained
           in
           some
           Bookes
           printed
           amongst
           our selves
           in
           this
           yeare
           of
           confusion
           :
           viz.
           
             The
             bloudy
             Tenent
             :
             Liberty
             of
             Conscience
             :
             The
             Compassionate
             Samaritan
             :
             John
             the
             Baptist
             :
          
           and
           by
           Mr.
           
             Goodwin
          
           in
           his
           ●EOMAXIA
           ,
           
             pag.
          
           50.
           and
           in
           his
           
             Innocencies
             Triumph
             ,
             pag.
          
           8.
           
           In
           which
           places
           he
           denyeth
           that
           the
           Magistrate
           ,
           and
           particularly
           that
           the
           two
           Houses
           of
           Parliament
           may
           impose
           
           any
           thing
           pertaining
           to
           the
           service
           and
           worship
           of
           God
           
             under
             mulcts
             or
             penalties
             .
          
           So
           
             M.
             S.
          
           to
           
             A.
             S.
             pag.
             53.
             54.
             55.
             
             &c.
          
           disputeth
           against
           the
           coercive
           power
           of
           the
           Magistrate
           to
           suppresse
           Heresies
           and
           Sects
           .
           This
           power
           the
           Presbyterians
           doe
           ascribe
           to
           the
           Magistrate
           ,
           as
           I
           shall
           shew
           by
           and
           by
           :
           Therefore
           I
           still
           averre
           ,
           that
           Mr.
           
             Goodwin
          
           in
           denying
           and
           opposing
           this
           power
           ,
           doth
           herein
           (
           as
           in
           divers
           other
           particulars
           )
           ascribe
           much
           lesse
           to
           the
           Magistrate
           then
           the
           Presbyterians
           doe
           :
           which
           overthroweth
           that
           insinuation
           of
           the
           five
           Apologists
           
             pag.
          
           19.
           
        
         
           The
           third
           opinion
           is
           ,
           that
           the
           Magistrate
           may
           and
           ought
           to
           exercise
           his
           coercive
           power
           ,
           in
           suppressing
           and
           punishing
           Hereticks
           and
           Sectaries
           ,
           lesse
           or
           more
           ,
           according
           as
           the
           nature
           and
           degree
           of
           the
           error
           ,
           schisme
           ,
           obstinacy
           ,
           and
           danger
           of
           seducing
           others
           ,
           doth
           require
           .
           This
           as
           it
           was
           the
           judgement
           of
           the
           orthodox
           Ancients
           ,
           (
           
             vide
             Optatiopera
             ,
             edit.
             Albaspin
             .
             pag.
          
           204.
           215.
           
           )
           so
           it
           is
           followed
           by
           our
           soundest
           Protestant
           Writers
           ;
           most
           largely
           by
           
             Beza
          
           against
           
             Bellius
          
           and
           
             Monfortius
             ,
          
           in
           a
           peculiar
           Treatise
           
             De
             Haereticis
             à
             Magistratu
             puniendis
             .
          
           And
           though
           
             Gerhard
             ,
          
           
             *
          
           
             Brochmand
             ,
          
           and
           other
           
           
             Lutheran
          
           Writers
           ,
           make
           a
           controversie
           where
           they
           need
           not
           ,
           alledging
           that
           the
           
             Calvinists
          
           (
           so
           nicknamed
           )
           hold
           as
           the
           Papists
           doe
           ,
           that
           all
           Hereticks
           without
           distinction
           are
           to
           be
           put
           to
           death
           :
           The
           truth
           is
           ,
           they
           themselves
           say
           as
           much
           as
           either
           
             Calvin
          
           or
           
             Beza
             ,
          
           or
           any
           other
           whom
           they
           take
           for
           adversaries
           in
           this
           Question
           ,
           that
           is
           ,
           that
           Hereticks
           are
           to
           be
           punished
           by
           mulcts
           ,
           imprisonments
           ,
           banishments
           ,
           and
           if
           they
           be
           grosse
           idolaters
           or
           blasphemers
           ,
           and
           seducers
           of
           others
           ,
           then
           to
           be
           put
           to
           death
           .
           What
           is
           it
           else
           that
           
             Calvin
          
           teacheth
           ,
           when
           he
           distinguisheth
           three
           kindes
           of
           errors
           :
           some
           to
           be
           tolerated
           with
           a
           spirit
           of
           meeknesse
           ,
           and
           such
           as
           ought
           not
           to
           separate
           betwixt
           brethren
           :
           others
           not
           to
           be
           tolerated
           ,
           but
           to
           be
           suppressed
           with
           a
           certaine
           degree
           of
           severity
           :
           a
           third
           sort
           so
           abominable
           and
           pestiferous
           ,
           that
           they
           are
           to
           be
           cut
           off
           by
           the
           highest
           punishments
           ?
        
         
           And
           lest
           it
           be
           thought
           that
           this
           is
           but
           the
           opinion
           of
           some
           few
           ,
           that
           the
           magistrate
           ought
           thus
           by
           a
           strong
           hand
           ,
           and
           by
           civill
           punishments
           suppresse
           Hereticks
           and
           Sectaries
           :
           let
           it
           be
           observed
           what
           is
           held
           forth
           and
           professed
           concerning
           this
           businesse
           ,
           by
           the
           Reformed
           Churches
           in
           their
           publicke
           Confessions
           of
           Faith
           .
           In
           the
           latter
           Confession
           of
           
             Helvetia
             ,
             cap.
          
           30.
           it
           is
           said
           that
           the
           magistrate
           ought
           to
           
             root
             out
             lies
             and
             all
             superstition
             ,
             with
             all
             impiety
             and
             idolatry
             .
          
           And
           after
           ;
           
             Let
             him
             suppresse
             stubborne
             Hereticks
             .
          
           In
           the
           
             French
          
           Confession
           ,
           
             art
             .
          
           39.
           
           
             Therefore
             he
             hath
             also
             delivered
             the
             sword
             into
             the
             hands
             of
             the
             Magistrates
             ,
             to
             wit
             ,
             that
             offences
             may
             be
             repressed
             ,
             not
             only
             those
             which
             are
             committed
             against
             the
             second
             Table
             ,
             but
             also
             against
             the
             first
             .
          
           In
           the
           
             Belgick
          
           Confession
           ,
           
             art
             .
             36.
             
             Therefore
             hath
             he
             armed
             the
             Magistrate
             with
             the
             sword
             for
             punishing
             them
             that
             doe
             evill
             ,
             and
             for
             defending
             such
             as
             doe
             well
             .
             Moreover
             it
             is
             their
             duty
             not
             only
             to
             be
             carefull
             and
             watchfull
             for
             the
             preservation
             of
             the
             civill
             government
             ,
             but
             also
             to
             defend
             the
             holy
             Ministery
             ,
             and
             to
             abolish
             and
             overthrow
             all
             Idolatry
             ,
             and
             counterfeit
             worship
             of
             God
             .
             Beza
             de
             haeret
             ,
             à
             magistr.
             .
             puniend.
             .
          
           tells
           us
           in
           the
           beginning
           ,
           that
           the
           Ministers
           of
           
             Helvetia
          
           had
           declared
           themselves
           to
           be
           of
           the
           same
           judgement
           ,
           in
           a
           booke
           published
           of
           that
           Argument
           .
           And
           toward
           the
           end
           he
           citeth
           the
           
             Saxon
          
           Confession
           ,
           
           
             Luther
             ,
             Melancthon
             ,
             Brentius
             ,
             Bucerus
             ,
             Wolsangus
             Capito
             ,
          
           and
           
             Bullinger
             .
          
           The
           Synod
           of
           
             Dort
             ,
             Ses
             .
          
           138.
           in
           their
           sentence
           against
           the
           Remonstrants
           doth
           not
           only
           interdict
           them
           of
           all
           their
           Ecclesiasticall
           and
           Academicall
           functions
           ,
           but
           also
           beseech
           the
           States
           Generall
           by
           the
           secular
           power
           further
           to
           suppresse
           and
           restrain
           them
           .
        
         
           The
           Arguments
           whereby
           this
           third
           or
           middle
           opinion
           is
           confirmed
           (
           that
           we
           may
           not
           build
           upon
           humane
           authority
           )
           are
           these
           .
        
         
           First
           ,
           
           the
           law
           ,
           
             Deut.
          
           13.
           6
           ,
           7
           ,
           8
           ,
           9.
           concerning
           the
           stoning
           and
           killing
           of
           him
           ,
           who
           shall
           secretly
           intice
           people
           ,
           saying
           ,
           
             Let
             us
             go
             after
             other
             gods
             .
          
           If
           it
           be
           said
           ,
           that
           this
           law
           did
           bind
           the
           Jews
           only
           ,
           and
           is
           not
           morall
           nor
           perpetuall
           .
           I
           answer
           ,
           
             Jacobus
             Acontius
             ,
          
           though
           he
           be
           of
           another
           opinion
           concerning
           this
           question
           then
           I
           am
           ,
           yet
           he
           candidly
           and
           freely
           confesseth
           ,
           that
           he
           seeth
           nothing
           in
           that
           law
           ,
           which
           doth
           not
           belong
           to
           the
           New
           Testament
           ,
           as
           well
           as
           the
           Old
           ;
           for
           saith
           he
           ,
           the
           reason
           and
           ground
           of
           the
           law
           ,
           the
           use
           and
           end
           of
           it
           ,
           is
           morall
           and
           perpetuall
           ,
           
             ver.
             11.
             
             All
             Israel
             shall
             hear
             and
             fear
             ,
             and
             shall
             doe
             no
             more
             any
             such
             wickednesse
             ,
             as
             this
             is
             among
             you
             .
          
           But
           yet
           ,
           saith
           
             Acont●us
             ,
          
           this
           law
           doth
           not
           concern
           Hereticks
           ,
           who
           beleeve
           and
           teach
           errors
           concerning
           the
           true
           God
           or
           his
           worship
           ;
           but
           only
           Apostates
           who
           fall
           away
           to
           other
           gods
           :
           
             *
          
           In
           this
           I
           shall
           not
           much
           contend
           with
           him
           ;
           only
           thus
           far
           ,
           if
           Apostates
           are
           to
           be
           stoned
           and
           killed
           according
           to
           that
           law
           ,
           then
           surely
           seducing
           Hereticks
           are
           also
           to
           receive
           their
           measure
           and
           proportion
           of
           punishment
           ;
           The
           morall
           equity
           of
           the
           law
           requireth
           thus
           much
           at
           least
           ,
           that
           if
           we
           compare
           Heresy
           and
           Apostasy
           together
           ,
           look
           how
           much
           lesse
           the
           evill
           of
           sin
           is
           in
           Heresy
           ,
           so
           much
           and
           no
           more
           is
           to
           be
           remitted
           of
           the
           evill
           of
           punishment
           ,
           especially
           the
           danger
           of
           contagion
           and
           seducement
           ,
           being
           as
           much
           or
           rather
           more
           in
           Heresy
           then
           in
           Apostasy
           ;
           yea
           ,
           that
           which
           is
           called
           Heresy
           being
           oftentimes
           a
           reall
           following
           after
           other
           gods
           .
           
           But
           the
           Law
           ,
           
             Deut.
          
           13.
           for
           punishing
           with
           death
           ,
           as
           well
           whole
           Cities
           as
           particular
           persons
           ,
           for
           falling
           away
           to
           other
           gods
           ,
           is
           not
           the
           only
           law
           for
           punishing
           even
           capitally
           grosse
           sins
           against
           the
           first
           Table
           .
           See
           
             Exod.
          
           22.
           20.
           
           
             He
             that
             sacrificeth
             unto
             any
             god
             ,
             save
             unto
             the
             Lord
             only
             ,
             he
             shall
             be
             utterly
             destroyed
             ,
          
           Exod.
           31.
           ●4
           .
           
             Every
             one
             that
             defileth
             the
             Sabbath
             ,
             shall
             surely
             be
             ●ut
             to
             death
             ,
          
           Levit.
           24.
           16.
           
           
             And
             he
             that
             blasphemeth
             the
             Name
             of
             the
             Lord
             ,
             he
             shall
             surely
             be
             put
             to
             death
             ,
          
           Deut.
           17.
           2
           ,
           3
           ,
           4.
           5.
           
           
             If
             there
             be
             found
             among
             you
             within
             any
             of
             thy
             gates
             ,
             which
             the
             Lord
             thy
             God
             giveth
             thee
             ,
             man
             or
             woman
             ,
             that
             hath
             wrought
             wickednesse
             in
             the
             sight
             of
             the
             Lord
             thy
             God
             ,
             in
             transgressing
             his
             Covenant
             ,
             and
             hath
             gone
             and
             served
             other
             gods
             and
             worshipped
             them
             ,
             &c.
             
             Thou
             shalt
             bring
             forth
             that
             man
             or
             that
             woman
             unto
             thy
             gates
             ,
             even
             that
             man
             or
             that
             woman
             ,
             and
             shalt
             stone
             them
             with
             stones
             till
             they
             die
             .
          
        
         
           It
           will
           be
           asked
           ,
           But
           how
           doth
           it
           appear
           that
           these
           or
           any
           other
           Judiciall
           Laws
           of
           
             Moses
          
           doe
           at
           all
           appertain
           to
           us
           ,
           as
           rules
           to
           guide
           us
           in
           like
           cases
           ?
           I
           shall
           wish
           him
           who
           scrupleth
           this
           ,
           to
           read
           
             Piscator
          
           his
           
             Appendix
          
           to
           his
           Observations
           upon
           the
           21
           ,
           22
           ,
           23.
           
           Chapters
           of
           
             Exodus
             ,
          
           where
           he
           excellently
           disputeth
           this
           question
           ,
           Whether
           the
           Christian
           Magistrate
           be
           bound
           to
           observe
           the
           Judicial
           laws
           of
           
             Moses
             ,
          
           as
           well
           as
           the
           Jewish
           Magistrate
           was
           .
           He
           answereth
           by
           the
           common
           distinction
           ,
           he
           is
           obliged
           to
           those
           things
           in
           the
           Judiciall
           law
           which
           are
           unchangeable
           ,
           &
           common
           to
           all
           Nations
           :
           but
           not
           to
           those
           things
           which
           are
           mutable
           ,
           or
           proper
           to
           the
           Jewish
           Republike
           .
           But
           then
           he
           explaineth
           this
           distinction
           ,
           that
           by
           things
           mutable
           ,
           and
           proper
           to
           the
           Jews
           ,
           he
           understandeth
           the
           emancipation
           of
           an
           Hebrew
           servant
           or
           handmaid
           in
           the
           seventh
           year
           ,
           a
           mans
           marying
           his
           brothers
           wife
           and
           raising
           up
           seed
           to
           his
           brother
           ,
           the
           forgiving
           of
           debts
           at
           the
           Jubilee
           ,
           marying
           with
           one
           of
           the
           same
           Tribe
           ,
           and
           if
           there
           be
           any
           other
           like
           to
           these
           ;
           also
           Ceremoniall
           trespasses
           ,
           as
           touching
           a
           dead
           body
           ,
           &c.
           
           But
           things
           immutable
           ,
           and
           common
           to
           all
           Nations
           are
           the
           laws
           concerning
           Morall
           trespasses
           ,
           Sins
           against
           the
           Morall
           law
           ,
           as
           murther
           ,
           adultery
           ,
           theft
           ,
           enticing
           away
           from
           God
           ,
           blasphemy
           ,
           
           striking
           of
           Parents
           .
           Now
           that
           the
           Christian
           Magistrate
           is
           bound
           to
           observe
           these
           Judiciall
           lawes
           of
           
             Moses
          
           which
           appoint
           the
           punishments
           of
           sins
           against
           the
           Morall
           law
           ,
           he
           proveth
           by
           these
           reasons
           .
        
         
           1.
           
           If
           it
           were
           not
           so
           ,
           then
           it
           is
           free
           and
           arbitrary
           to
           the
           Magistrate
           to
           appoint
           what
           punishments
           himself
           pleaseth
           .
           But
           this
           is
           not
           arbitrary
           to
           him
           ,
           for
           
             he
             is
             the
             Minister
             of
             God
             ,
             Rom.
          
           13.
           4.
           and
           
             the
             judgement
             is
             the
             Lords
             ,
             Deut.
          
           1.
           7.
           2
           
             Chron.
          
           19.
           6.
           
           And
           if
           the
           Magistrate
           be
           
             Keeper
             of
             both
             Tables
             ,
          
           he
           must
           keep
           them
           in
           such
           manner
           as
           God
           hath
           delivered
           them
           to
           him
           .
        
         
           2.
           
           Christs
           words
           ,
           
             Mat.
             5.
             17.
             
             Think
             not
             that
             I
             am
             come
             to
             destroy
             the
             Law
             or
             the
             Prophets
             ,
             I
             am
             not
             come
             to
             destroy
             ,
             but
             to
             fulfill
             ,
          
           are
           comprehensive
           of
           the
           Judiciall
           law
           ,
           it
           being
           a
           part
           of
           the
           law
           of
           
             Moses
             ;
          
           Now
           he
           could
           not
           fulfill
           the
           Judiciall
           law
           ,
           except
           either
           by
           his
           practice
           ,
           or
           by
           teaching
           others
           still
           to
           observe
           it
           ;
           not
           by
           his
           own
           practice
           ,
           for
           he
           would
           not
           condemn
           the
           Adulteresse
           ,
           
             Joh.
          
           8.
           11.
           nor
           divide
           the
           Inheritance
           ,
           
             Luke
          
           12.
           13
           ,
           14.
           
           Therefore
           it
           must
           be
           by
           his
           doctrine
           for
           our
           observing
           it
           .
        
         
           3.
           
           If
           Christ
           in
           his
           Sermon
           ,
           
             Mat.
          
           5.
           would
           teach
           that
           the
           Morall
           law
           belongeth
           to
           us
           Christians
           ,
           in
           so
           much
           as
           he
           vindicateth
           it
           from
           the
           false
           glosses
           of
           the
           Scribes
           &
           Pharisees
           ;
           then
           he
           meant
           to
           hold
           forth
           the
           Judiciall
           law
           concerning
           Morall
           trespasses
           as
           belonging
           to
           us
           also
           :
           for
           he
           vindicateth
           and
           interpreteth
           the
           Judiciall
           law
           ,
           as
           well
           as
           the
           Morall
           ,
           
             Mat.
             5.
             38.
             
             An
             eye
             for
             an
             eye
             ,
             &c.
             
          
        
         
           4.
           
           If
           God
           would
           have
           the
           Morall
           law
           transmitted
           from
           the
           Jewish
           people
           to
           the
           Christian
           people
           ;
           then
           he
           would
           also
           have
           the
           Judiciall
           law
           transmitted
           from
           the
           Jewish
           Magistrate
           to
           the
           Christian
           Magistrate
           :
           There
           being
           the
           same
           reason
           of
           immutability
           in
           the
           punishments
           ,
           which
           is
           in
           the
           offences
           ;
           Idolatry
           and
           Adultery
           displeaseth
           God
           now
           as
           much
           as
           then
           ;
           and
           Theft
           displeaseth
           God
           now
           no
           more
           then
           before
           .
        
         
           5.
           
           
             Whatsoever
             things
             were
             written
             aftertime
             ,
             were
             written
             for
             our
             learning
             ▪
             Rom.
          
           15.
           4.
           and
           what
           shall
           the
           Christian
           
           Magistrate
           learn
           from
           those
           Judiciall
           laws
           ,
           but
           the
           will
           of
           God
           to
           be
           his
           rule
           in
           like
           cases
           ?
           The
           Ceremoniall
           law
           was
           written
           for
           our
           learning
           ,
           that
           we
           might
           know
           the
           fulfilling
           of
           all
           those
           Types
           ,
           but
           the
           Judiciall
           law
           was
           not
           Typicall
           .
        
         
           6.
           
           
             Doe
             all
             to
             the
             glory
             of
             God
             ,
             1
             Cor.
          
           10.
           3●
           .
           
             Mat.
          
           ●
           .
           16.
           
           How
           shall
           Christian
           Magistrates
           glorifie
           God
           more
           then
           by
           observing
           Gods
           own
           laws
           ,
           as
           most
           just
           ,
           and
           such
           as
           they
           cannot
           make
           better
           ?
        
         
           7.
           
           
             Whatsoever
             is
             not
             of
             faith
             is
             sin
             ,
             Rom.
          
           14.
           23.
           
           Now
           when
           the
           Christian
           Magistrate
           punisheth
           〈◊〉
           against
           the
           Morall
           law
           ,
           if
           he
           doe
           this
           in
           faith
           and
           in
           assurance
           of
           pleasing
           God
           ,
           he
           must
           have
           his
           assurance
           from
           the
           Word
           of
           God
           ,
           for
           faith
           can
           build
           upon
           no
           other
           foundation
           :
           it
           is
           the
           Word
           which
           must
           assure
           the
           Conscience
           ,
           God
           hath
           commanded
           such
           a
           thing
           ,
           therefore
           it
           is
           my
           duty
           to
           doe
           it
           ,
           God
           hath
           not
           forbidden
           such
           a
           thing
           ,
           therefore
           I
           am
           free
           to
           doe
           it
           .
           But
           the
           will
           of
           God
           concerning
           Civill
           justice
           and
           punishments
           is
           no where
           so
           fully
           and
           cleerly
           revealed
           as
           in
           the
           Judiciall
           law
           of
           
             Moses
             .
          
           This
           therefore
           must
           be
           the
           surest
           prop
           and
           stay
           to
           the
           conscience
           of
           the
           Christian
           Magistrate
           .
        
         
           These
           are
           not
           my
           reasons
           (
           if
           it
           be
           not
           a
           word
           or
           two
           added
           by
           way
           of
           explaining
           and
           strengthning
           )
           but
           the
           substance
           of
           
             Piscators
          
           reasons
           :
           Unto
           which
           I
           adde
           ,
           1.
           
           Though
           we
           have
           clear
           and
           full
           scriptures
           in
           the
           New
           Testament
           for
           abolishing
           the
           Ceremoniall
           law
           yet
           we
           no where
           reade
           in
           all
           the
           new
           Testament
           of
           the
           abol●shing
           of
           the
           Judicial
           law
           ,
           so
           far
           as
           it
           did
           concern
           the
           punishing
           of
           sins
           against
           the
           Morall
           law
           ,
           of
           which
           Heresy
           and
           seducing
           of
           souls
           is
           one
           ,
           and
           a
           great
           one
           .
           Once
           God
           did
           reveal
           his
           will
           for
           punishing
           those
           sins
           by
           such
           and
           such
           punishments
           .
           He
           who
           will
           hold
           that
           the
           Christian
           Magistrate
           is
           not
           bound
           to
           inflict
           such
           punishments
           for
           such
           sins
           ,
           is
           bound
           to
           prove
           that
           those
           former
           lawes
           of
           God
           are
           abolished
           ,
           and
           to
           shew
           some
           scripture
           for
           it
           .
           2.
           
           That
           Iudiciall
           law
           for
           having
           two
           or
           three
           witnesses
           in
           judgement
           ,
           
             Deut.
             19.
             15.
             
             Heb.
          
           10.
           28.
           is
           transferred
           even
           with
           an
           obligation
           to
           us
           Christians
           ,
           and
           it
           concerneth
           all
           judgement
           ,
           as
           well
           Ecclesiasticall
           as
           Civill
           ,
           
             Mat.
          
           
           18.
           16.
           2
           
             Cor.
          
           13.
           1.
           and
           some
           〈◊〉
           particulars
           might
           be
           instanced
           in
           ,
           which
           are
           pressed
           and
           enforced
           from
           the
           Iudiciall
           law
           ,
           by
           some
           who
           yet
           mind
           not
           the
           obligation
           of
           it
           .
           To
           conclude
           therefore
           this
           point
           ,
           though
           other
           judiciall
           or
           forensecall
           laws
           concerning
           the
           punishments
           of
           sins
           against
           the
           Morall
           law
           ,
           may
           ,
           yea
           ,
           must
           be
           allowed
           of
           in
           Christian
           Republikes
           and
           Kingdomes
           ;
           Provided
           always
           ,
           they
           be
           not
           contrary
           or
           contradictory
           to
           Gods
           own
           Iudiciall
           laws
           :
           yet
           I
           fear
           not
           to
           hold
           with
           
             Junius
             ,
             de
             Politia
             Mosis
          
           cap.
           6
           ,
           that
           he
           who
           was
           punishable
           by
           death
           under
           that
           Iudiciall
           law
           ,
           is
           punishable
           by
           death
           still
           ;
           and
           he
           who
           was
           not
           punished
           by
           death
           then
           ,
           is
           not
           to
           be
           punished
           by
           death
           now
           ;
           And
           so
           much
           for
           the
           first
           argument
           from
           the
           Law
           of
           God
           .
        
         
           A
           second
           argument
           we
           have
           from
           divers
           laudable
           examples
           in
           the
           Old
           Testament
           ;
           
             Moses
          
           drew
           the
           sword
           against
           Idolaters
           ,
           
             Exod.
          
           32.
           27.
           the
           children
           of
           Israel
           resolved
           to
           go
           out
           to
           war
           against
           the
           
             Reubenites
          
           and
           
             Gadites
             ,
          
           when
           they
           understood
           that
           they
           were
           building
           another
           Altar
           .
           
             Jos.
          
           22.
           12.
           
           
             Elijah
          
           commanded
           to
           slay
           the
           Priests
           of
           
             Baal
             ,
             1
             Kings
          
           18.
           40.
           
           In
           
             Asa
          
           his
           time
           there
           was
           a
           Covenant
           for
           putting
           to
           death
           such
           as
           would
           not
           seek
           the
           Lord
           God
           of
           their
           Fathers
           ,
           2
           
             Chro.
             15.
             13.
             
             Iehu
          
           slew
           the
           Priests
           of
           
             Ahab
             ,
          
           and
           the
           worshippers
           of
           
             Baal
             ,
             2
             Kings
          
           10.
           11.
           24.
           
           First
           ,
           searching
           and
           making
           sure
           that
           there
           were
           none
           of
           the
           servants
           of
           the
           Lord
           among
           them
           ,
           
             ver.
             23.
             
             Iosiah
          
           sacrificed
           the
           Priests
           of
           
             Samaria
          
           upon
           their
           own
           altars
           ,
           2
           
             Kings
             23.
             20.
             
             Nebuchadnezzar
             ,
          
           though
           an
           Heathē
           ,
           being
           convinced
           that
           there
           was
           no
           god
           like
           the
           God
           of
           Israel
           ,
           made
           a
           Decree
           ,
           that
           whosoever
           speaketh
           blasphemy
           ,
           or
           uttereth
           any
           error
           against
           God
           ,
           
             shall
             be
             out
             in
             pieces
             ,
             and
             their
             houses
             made
             a
             dunghill
             ,
             Dan.
          
           3.
           29.
           
           As
           for
           those
           whose
           errors
           and
           corruptions
           in
           religion
           were
           not
           so
           great
           ,
           there
           was
           some
           (
           though
           not
           the
           highest
           )
           severity
           used
           against
           them
           :
           
             Moses
          
           was
           so
           angry
           with
           the
           people
           that
           were
           seduced
           into
           Idolatry
           ,
           that
           he
           burnt
           the
           Calf
           which
           they
           had
           worshipped
           ,
           and
           ground
           it
           to
           powder
           ,
           and
           strewed
           it
           upon
           the
           water
           ,
           
             and
             made
             the
             Children
             of
             
             Israel
             to
             drinke
             of
             it
             ,
             Exod.
          
           32.
           20.
           
           Thereby
           teaching
           them
           (
           as
           
             Hierome
          
           and
           others
           give
           the
           reason
           )
           to
           abhorre
           that
           Idolatry
           ,
           while
           their
           Idoll
           did
           passe
           from
           them
           among
           their
           own
           excrements
           .
           
             Asa
          
           did
           remove
           his
           mother
           
             Maachah
             from
             being
             Queen
             ,
             because
             of
             an
             Idoll
             which
             she
             had
             made
             in
             a
             grove
             ,
          
           1
           Kings
           15.
           13.
           
           
             Josiah
          
           caused
           all
           that
           were
           present
           in
           
             Jerusalem
             and
             Benjamin
             to
             stand
             to
             the
             Covenant
             .
             2
             Chron.
          
           34.
           32.
           which
           could
           not
           be
           without
           either
           threatning
           or
           inflicting
           punishment
           upon
           the
           transgressors
           ;
           there
           being
           many
           at
           that
           time
           disaffected
           to
           the
           Reformation
           .
        
         
           O
           but
           saith
           
             M.
             S.
          
           to
           
             A.
             S.
             pag.
          
           51
           ,
           52.
           
           Idolatry
           and
           Idolaters
           were
           the
           adaequate
           object
           of
           that
           coercive
           power
           in
           matters
           of
           religion
           ,
           whereof
           we
           reade
           in
           the
           Old
           Testament
           .
           Nor
           doe
           we
           read
           that
           ever
           the
           lewish
           Kings
           or
           Magistrates
           attempted
           any
           thing
           against
           Sectaries
           or
           Schismaticks
           .
           I
           answer
           ,
           1.
           
           The
           object
           of
           that
           coercive
           power
           of
           
             Josiah
             ,
          
           2
           
             Chron.
          
           34.
           32.
           was
           generally
           the
           matter
           of
           the
           Covenant
           ,
           that
           is
           ,
           the
           taking
           away
           not
           only
           of
           Idolatry
           ,
           but
           of
           
             all
             abominations
             ,
          
           and
           
             a
             walking
             after
             the
             Lord
             ,
             and
             keeping
             of
             his
             Testimonies
             ,
             and
             Statutes
             ,
             and
             Commandments
             ,
          
           ver.
           31.
           33.
           
           
             Nehemiah
          
           did
           drive
           away
           the
           son
           of
           
             Eliashib
          
           the
           high
           Priest
           ,
           not
           for
           Idolatry
           ,
           but
           for
           marying
           the
           daughter
           of
           
             Sanballat
             ,
          
           and
           thereby
           defiling
           the
           Covenant
           of
           the
           Priesthood
           ,
           
             Nehem.
          
           13.
           28
           ,
           29.
           
           
             Ezra
          
           made
           the
           Chief
           Priests
           ,
           the
           Levites
           ,
           and
           all
           Israel
           to
           enter
           into
           a
           Covenant
           and
           to
           swear
           ,
           that
           they
           would
           put
           away
           the
           strange
           wives
           ,
           and
           that
           it
           should
           be
           done
           according
           to
           the
           Law
           ,
           
             Ezra
          
           10.
           3.
           5.
           and
           whosoever
           would
           not
           come
           to
           Ierusalem
           for
           this
           thing
           ,
           was
           not
           only
           himself
           excommunicated
           from
           the
           Church
           ,
           but
           all
           his
           goods
           forfeited
           .
           
             v.
             8.
             
             Artaxerxes
          
           decreed
           punishment
           for
           all
           who
           should
           oppose
           the
           Law
           of
           God
           ,
           and
           the
           building
           of
           the
           Temple
           :
           wherein
           he
           is
           so
           far
           approved
           ,
           as
           that
           
             Ezra
          
           blesseth
           God
           for
           it
           ,
           
             Ezra
             7.
             26
             ,
             27.
             
             Whosoever
             will
             not
             doe
             the
             law
             of
             thy
             God
             ,
             and
             the
             law
             of
             the
             King
             ,
             let
             judgement
             be
             executed
             speedily
             upon
             him
             ,
             whether
             it
             be
             unto
             death
             ,
             or
             unto
             banishment
             ,
             or
             to
             confiscation
             of
             goods
             ,
             or
             imprisonment
             ,
             &c.
          
           which
           doth
           not
           concern
           Idolatry
           only
           ,
           but
           generally
           the
           laws
           of
           God
           ,
           
             v.
          
           25.
           
           
           
             Set
             Magistrates
             and
             Iudges
             which
             may
             judge
             all
             the
             people
             ,
             all
             such
             as
             know
             the
             laws
             of
             thy
             God
             .
          
           He
           who
           wrote
           
             Liberty
             of
             Conscience
             ,
             p.
          
           27
           ,
           28.
           is
           so
           far
           confounded
           with
           this
           laudable
           Decree
           of
           
             Artaxerxes
             ,
          
           that
           he
           can
           say
           no
           more
           to
           it
           ,
           but
           that
           it
           was
           the
           commandment
           of
           God
           ,
           not
           an
           invention
           of
           men
           which
           
             Artaxerxes
          
           did
           thus
           impose
           ,
           which
           is
           as
           much
           as
           we
           desire
           .
           But
           2.
           
           Sects
           and
           Schismes
           are
           to
           be
           punished
           as
           well
           ,
           though
           not
           as
           much
           as
           Heresy
           and
           Idolatry
           .
           There
           are
           degrees
           of
           faults
           ,
           and
           accordingly
           degrees
           of
           punishments
           .
           
             Augustine
          
           wrote
           an
           Epistle
           to
           
             Bonifacius
          
           upon
           this
           occasion
           ,
           
           to
           shew
           that
           the
           
             Donatists
          
           had
           nothing
           to
           doe
           with
           the
           
             Arrians
             ,
          
           and
           so
           were
           not
           to
           be
           punished
           with
           such
           rigour
           and
           severity
           ;
           yet
           he
           adviseth
           that
           moderate
           mulcts
           and
           punishments
           may
           be
           laid
           upon
           them
           ,
           &
           that
           their
           Bishops
           or
           Ministers
           may
           be
           banished
           .
           In
           his
           127
           Epist.
           he
           intercedeth
           most
           earnestly
           with
           the
           proconsul
           of
           
             Africk
             ,
          
           that
           he
           might
           not
           put
           to
           death
           the
           
             Donatists
             ,
          
           but
           represse
           them
           some
           other
           ways
           .
           We
           have
           also
           a
           scripture
           example
           for
           punishing
           Sectaries
           who
           are
           not
           Hereticks
           .
           It
           is
           agreed
           among
           interpreters
           ,
           there
           were
           in
           
             Iudah
          
           two
           sorts
           of
           high
           places
           ,
           some
           on
           which
           God
           was
           worshipped
           ,
           others
           on
           which
           idols
           were
           worshipped
           ,
           &
           it
           is
           most
           manifest
           from
           2
           
             Chro.
          
           33.
           17.
           and
           from
           the
           reconciling
           of
           2
           
             Chro.
          
           15.
           17.
           with
           
             ch.
          
           14.
           3.
           5.
           the
           one
           sort
           was
           the
           high
           places
           of
           Idolatry
           ,
           the
           other
           ,
           the
           high
           places
           of
           wil-worship
           ;
           yet
           the
           Priests
           of
           the
           latter
           ,
           as
           well
           as
           of
           the
           former
           ,
           were
           punished
           by
           
             Iosiah
             ,
          
           as
           
             Tostatus
          
           proveth
           from
           2
           
             Kings
          
           23.
           and
           the
           text
           it self
           is
           clear
           ,
           for
           he
           put
           to
           death
           the
           Priests
           of
           
             Sama●ia
             ,
          
           who
           had
           sacrificed
           in
           the
           high
           places
           of
           Idolatry
           ,
           
             vers.
          
           20.
           but
           as
           for
           those
           who
           sacrificed
           in
           the
           high
           places
           of
           wil-worship
           ,
           because
           they
           sacrificed
           to
           the
           Lord
           only
           (
           as
           the
           word
           is
           ,
           2
           
             Chron.
          
           33.
           17.
           
           )
           therefore
           
             Iosiah
          
           did
           not
           put
           them
           to
           death
           ,
           only
           he
           caused
           them
           to
           goe
           out
           of
           all
           the
           Cities
           of
           Judah
           ,
           and
           to
           cease
           from
           the
           Priests
           office
           ,
           so
           that
           they
           durst
           not
           come
           up
           to
           the
           Altar
           of
           the
           Lord
           at
           Jerusalem
           ,
           only
           they
           were
           permitted
           to
           eat
           of
           the
           unleavened
           bread
           among
           their
           brethren
           ,
           
             ver.
          
           8
           ,
           9.
           which
           is
           parallel
           to
           that
           law
           ,
           
             Ezek.
             44.
             ver
             ,
          
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           a
           prophecy
           concerning
           
           the
           Christian
           Temple
           ,
           and
           the
           times
           of
           the
           New
           Testament
           ,
           wth
           reacheth
           a
           blow
           to
           another
           silly
           &
           short-sighted
           evasion
           ,
           used
           both
           in
           the
           
             Bloudy
             Tenent
             ,
          
           and
           in
           
             M.
             S.
          
           to
           
             A.S.
          
           that
           all
           this
           coercive
           power
           exercised
           in
           the
           Old
           Testament
           ,
           was
           typicall
           ,
           &
           therefore
           not
           imitable
           now
           in
           the
           New
           Testament
           .
           Whereunto
           I
           further
           reply
           ,
           1.
           
           The
           reason
           of
           all
           that
           coercive
           severity
           was
           morall
           and
           perpetuall
           ,
           as
           was
           shewed
           before
           from
           
             Deut.
          
           13.
           11.
           
           Next
           ,
           why
           did
           they
           not
           prove
           that
           it
           was
           typicall
           ?
           shall
           we
           take
           their
           fancy
           for
           a
           certainty
           ?
           They
           have
           neither
           Scripture
           nor
           Interpreters
           for
           it
           .
           3.
           
           They
           confound
           the
           Judiciall
           lawes
           of
           
             Moses
          
           with
           the
           Ceremoniall
           ,
           making
           the
           Judicatories
           and
           Justice
           typicall
           no
           lesse
           then
           the
           Ceremonies
           .
           4.
           
           They
           doe
           utterly
           overthrow
           the
           investiture
           of
           Christian
           Princes
           and
           Magistrates
           with
           any
           power
           at
           all
           in
           matters
           of
           Religion
           ,
           from
           the
           Old
           Testament
           .
           So
           that
           one
           may
           not
           argue
           thus
           :
           The
           godly
           Kings
           of
           
             Judah
          
           did
           remove
           the
           monuments
           of
           Idolatry
           and
           Superstition
           ,
           therefore
           so
           should
           the
           Christian
           Magistrate
           doe
           .
           The
           most
           arrant
           malignant
           may
           answer
           in
           the
           words
           of
           Mr.
           
             Williams
             ,
             chap.
          
           109.
           that
           the
           Civill
           power
           or
           State
           of
           Israel
           ,
           so
           farre
           as
           it
           attended
           upon
           the
           spirituall
           ,
           was
           meerly
           figurative
           :
           Or
           in
           the
           words
           of
           
             M.
             S.
             pag.
             51.
             
             There
             are
             two
             reasons
             very
             considerable
             why
             the
             Kings
             of
             Judah
             might
             be
             invested
             by
             God
             with
             a
             larger
             power
             in
             matters
             of
             religion
             ,
             then
             Kings
             or
             Magistrates
             under
             the
             Gospel
             have
             any
             ground
             or
             warrant
             to
             claime
             from
             them
             .
             First
             ,
             they
             were
             types
             of
             Christ
          
           (
           but
           by
           the
           way
           how
           doth
           he
           prove
           that
           
             Asa
             ,
             Jehu
             ,
          
           and
           
             Josiah
          
           were
           types
           of
           Christ
           ?
           )
           
             which
             no
             King
             under
             heaven
             at
             this
             day
             is
             .
             Secondly
             ,
             not
             the
             people
             onely
             ,
             but
             the
             very
             land
             over
             which
             they
             ruled
             were
             typicall
             .
          
           5.
           
           The
           punishment
           of
           persons
           was
           a
           part
           of
           their
           reformation
           ,
           as
           well
           as
           the
           destruction
           of
           monuments
           ,
           and
           why
           must
           we
           follow
           their
           example
           in
           the
           one
           ,
           more
           then
           the
           other
           ?
           If
           we
           smart
           under
           both
           their
           diseases
           ,
           we
           must
           apply
           both
           their
           remedies
           ,
           or
           neither
           .
        
         
           The
           third
           argument
           is
           drawne
           from
           the
           New
           Testament
           .
           The
           magistrate
           
             beareth
             not
             the
             sword
             in
             vaine
             ,
             for
             he
             is
             the
             minister
             of
             God
             ,
             a
             revenger
             to
             execute
             wrath
             on
             him
             that
             doth
             evill
             ,
             
             Rom.
          
           13.
           4.
           
           But
           I
           assume
           ;
           Hereticks
           and
           Sectaries
           doe
           evill
           ,
           yea
           much
           evill
           ,
           especially
           when
           they
           draw
           many
           others
           after
           them
           in
           their
           pernicious
           wayes
           .
           It
           was
           the
           observation
           of
           one
           of
           the
           greatest
           Politicians
           of
           this
           Kingdome
           ,
           
           
             That
             heresies
             and
             schismes
             are
             of
             all
             others
             the
             greatest
             scandalls
             :
             yea
             more
             then
             corruption
             of
             manners
             .
          
           One
           of
           his
           reasons
           is
           ,
           because
           
             every
             sect
             of
             them
             hath
             a
             diverse
             posture
             or
             cringe
             by
             themselves
             ,
             which
             cannot
             but
             move
             derision
             in
             worldlings
             ,
             and
             depraved
             politicks
             ,
             who
             are
             apt
             to
             contemne
             holy
             things
             .
          
           I
           know
           it
           will
           be
           answered
           ,
           If
           any
           Sectary
           make
           a
           breach
           of
           peace
           ,
           or
           disturb
           the
           State
           ,
           then
           indeed
           the
           magistrate
           ought
           to
           redresse
           it
           by
           a
           coercive
           power
           .
           So
           
             John
             the
             Baptist
             ,
             pag.
          
           57.
           
           So
           Mr.
           
             Williams
             ,
             chap.
          
           52.
           answereth
           ,
           
             Rom.
          
           13.
           4.
           is
           not
           meant
           of
           
             evill
          
           against
           the
           Christian
           estate
           ,
           but
           of
           
             evill
          
           against
           the
           Civill
           State
           .
           
             M.
             S.
             pag.
          
           53.
           54.
           tells
           us
           that
           he
           is
           not
           for
           the
           toleration
           of
           Sects
           and
           Schismes
           ,
           except
           
             only
             upon
             this
             supposition
             ,
             that
             the
             professors
             or
             maintainers
             of
             them
             be
             otherwise
             peaceable
             in
             the
             State
             ,
             and
             every
             wayes
             subject
             to
             the
             lawes
             and
             lawfull
             power
             of
             the
             civill
             Magistrate
             .
          
           I
           answer
           ,
           the
           experience
           of
           former
           times
           may
           make
           us
           so
           wise
           as
           to
           foresee
           that
           heresie
           and
           schisme
           tendeth
           to
           the
           breach
           of
           the
           civill
           peace
           ,
           and
           to
           a
           rupture
           in
           the
           State
           as
           well
           as
           in
           the
           Church
           .
           What
           commotions
           did
           the
           
             Arrians
          
           make
           in
           all
           the
           Easterne
           parts
           ?
           the
           
             Macedonians
          
           in
           
             Greece
             ?
          
           the
           
             Donatists
          
           in
           
             Africke
             ?
          
           How
           did
           the
           
             Anabaptists
          
           raise
           and
           soment
           the
           bloudy
           warre
           of
           the
           Boores
           in
           
             Germany
             ,
          
           wherein
           were
           killed
           above
           100000
           men
           ?
        
         
           Tantum
           relligio
           potuit
           suadere
           malorum
           .
        
         
           How
           satanicall
           was
           
             Julians
          
           designe
           to
           bring
           the
           Christians
           to
           nought
           ,
           by
           granting
           liberty
           of
           conscience
           to
           all
           the
           hereticks
           and
           sectaries
           that
           were
           among
           them
           ?
           But
           suppose
           the
           Commonwealth
           to
           runne
           no
           hazard
           by
           the
           toleration
           of
           Heresies
           and
           Schismes
           ,
           I
           answer
           further
           ,
           1.
           
           The
           Text
           ,
           
             Rom.
          
           13.
           4.
           speaketh
           generally
           ,
           and
           we
           must
           not
           distinguish
           where
           the
           Scripture
           doth
           not
           distinguish
           .
           2.
           
           Those
           that
           are
           in
           authority
           are
           to
           take
           such
           courses
           and
           so
           to
           rule
           ,
           that
           we
           may
           not
           onely
           
             lead
             a
             quiet
             and
             peaceable
             life
             ,
          
           but
           further
           that
           it
           
           be
           
             in
             all
             godlinesse
             and
             honesty
             ,
             1
             Tim.
          
           2.
           2.
           
           The
           magistrate
           is
           
             keeper
             of
             both
             Tables
             ,
          
           and
           is
           to
           punish
           the
           violation
           of
           the
           first
           Table
           ,
           as
           well
           as
           of
           the
           second
           .
           3.
           
           
             Will
             any
             man
             ,
          
           saith
           
             Angustine
             ,
             who
             is
             in
             his
             right
             wit
             ,
             say
             to
             Kings
             ,
             Doe
             not
             care
             by
             whom
             the
             Church
             of
             God
             in
             your
             Kingdome
             be
             maintained
             or
             opposed
             :
             it
             doth
             not
             concerne
             you
             in
             your
             Kingdome
             ,
             who
             will
             be
             religious
             ,
             who
             sacrilegious
             :
             to
             whom
             notwithstanding
             it
             cannot
             bee
             said
             ,
             It
             doth
             not
             concerne
             you
             in
             your
             Kingdome
             ,
             who
             be
             chaste
             ,
             who
             whorish
             ,
             &c.
             
             Is
             the
             soules
             keeping
             faith
             and
             truth
             to
             God
             a
             l●ghter
             matter
             ,
             then
             that
             of
             a
             woman
             to
             a
             man
             ?
          
           He
           confesseth
           in
           the
           same
           Epistle
           ,
           
           that
           he
           and
           some
           other
           
             African
          
           Divines
           were
           sometime
           of
           that
           opinion
           ,
           that
           the
           Emperour
           should
           not
           at
           all
           punish
           the
           
             Donatists
          
           for
           their
           heresie
           or
           error
           ,
           but
           such
           of
           them
           only
           as
           should
           be
           found
           to
           commit
           any
           riot
           or
           breach
           of
           peace
           ,
           especially
           the
           furious
           and
           violent
           
             Circumcellions
             .
          
           But
           afterward
           he
           confesseth
           that
           the
           Emperour
           had
           as
           good
           reason
           to
           represse
           their
           pernicious
           error
           ,
           as
           their
           furious
           violence
           .
        
         
           A
           fourth
           Argument
           is
           drawne
           from
           the
           names
           which
           the
           Scripture
           giveth
           to
           Hereticks
           and
           Sectaries
           ,
           holding
           forth
           the
           extreame
           danger
           of
           tolerating
           and
           letting
           them
           alone
           .
           They
           are
           called
           
             ravening
             wolves
             ,
             Matth.
          
           7.
           15.
           and
           
             grievous
             wolves
             not
             sparing
             the
             flocke
             ,
             Act.
             20.
             29.
             theeves
             and
             robbers
             ,
             John
          
           10.
           8.
           
           
           
             Their
             word
             eateth
             as
             a
             canker
             ,
             2
             Tim.
          
           2.
           17.
           and
           is
           as
           
             a
             little
             leaven
             leavening
             the
             whole
             lumpe
             ,
             Gal.
          
           5.
           9.
           
           They
           are
           
             troublers
             of
             Israel
             ,
             Act.
             15.
             24.
             
             Gal.
          
           5.
           12.
           
           Shall
           the
           troublers
           of
           the
           State
           be
           punished
           ,
           and
           the
           troublers
           of
           Israel
           go
           free
           ?
           Shal
           Physitians
           cut
           off
           the
           member
           that
           hath
           a
           Gangrene
           in
           it
           ,
           because
           it
           indangereth
           the
           whole
           body
           ,
           and
           shall
           the
           
           great
           State
           physitians
           suffer
           the
           Gangrene
           to
           spread
           in
           the
           Church
           ?
           Shall
           mens
           bodies
           ,
           goods
           ,
           and
           purses
           ,
           be
           so
           farre
           cared
           for
           ,
           that
           theeves
           and
           robbers
           must
           not
           be
           suffered
           ,
           but
           justice
           done
           upon
           them
           ;
           and
           shall
           those
           have
           immunity
           who
           steale
           away
           soules
           from
           Christ
           ,
           and
           rob
           us
           of
           the
           pearle
           of
           truth
           ?
           Nay
           shall
           the
           poore
           sheepe
           be
           so
           much
           looked
           to
           ,
           that
           the
           wolfe
           must
           not
           be
           spared
           ;
           and
           shall
           we
           suffer
           the
           soule-destroying
           wolves
           to
           enter
           ,
           yea
           abide
           peaceably
           among
           the
           dear-bought
           flock
           of
           Jesus
           Christ
           ?
        
         
           Other
           Arguments
           might
           be
           added
           ,
           but
           let
           these
           suffice
           at
           this
           present
           .
           I
           come
           next
           to
           answer
           all
           the
           materiall
           objections
           which
           I
           have
           either
           read
           or
           heard
           (
           to
           my
           best
           remembrance
           )
           alledged
           against
           this
           coercive
           power
           of
           the
           Magistrate
           in
           matters
           of
           Religion
           .
        
         
           First
           ,
           the
           Parable
           of
           the
           Tares
           is
           objected
           :
           
           Christ
           will
           not
           have
           the
           tares
           to
           be
           pluckt
           up
           ,
           but
           to
           grow
           together
           with
           the
           wheat
           untill
           the
           harvest
           ,
           
             Mat.
          
           13.
           29.
           30.
           
           In
           this
           argument
           Mr.
           
             Williams
          
           in
           his
           
             Bloudy
             Tenent
          
           putteth
           a
           great
           deale
           of
           confidence
           .
           But
           I
           am
           as
           confident
           to
           discover
           the
           strength
           of
           it
           to
           be
           lesse
           then
           nothing
           .
           For
           first
           he
           taketh
           the
           tares
           to
           be
           meant
           neither
           of
           hypocrites
           in
           the
           Church
           ,
           whether
           discovered
           or
           undiscovered
           ;
           nor
           yet
           of
           those
           who
           are
           scandalous
           offenders
           in
           their
           life
           and
           conversation
           ,
           but
           only
           of
           Antichristian
           Idolaters
           and
           false
           worshippers
           :
           which
           is
           a
           most
           false
           interpretation
           .
           Christ
           himselfe
           expoundeth
           it
           generally
           ,
           
             vers.
             38.
             
             The
             good
             seed
             are
             the
             children
             of
             the
             Kingdome
             :
             but
             the
             tares
             are
             the
             children
             of
             the
             wicked
             one
             .
          
           And
           
             vers.
          
           41.
           the
           tares
           are
           expounded
           to
           be
           
             all
             that
             offend
             ,
             and
             which
             doe
             iniquity
             .
          
           This
           being
           the
           cleare
           meaning
           ,
           it
           will
           follow
           undeniably
           ,
           that
           if
           the
           Magistrate
           must
           spare
           those
           who
           are
           meant
           by
           tares
           in
           the
           Parable
           ,
           then
           he
           must
           spare
           and
           let
           alone
           
           all
           scandalous
           offenders
           ,
           murtherers
           ,
           adulterers
           ,
           drunkards
           ,
           theeves
           ,
           &c.
           when
           any
           such
           are
           discovered
           in
           the
           visible
           Church
           .
           But
           this
           cannot
           be
           the
           meaning
           of
           the
           tares
           in
           the
           Parable
           ,
           saith
           Mr.
           
             Williams
             ,
             chap.
          
           24.
           that
           wicked
           livers
           ,
           opposite
           to
           the
           children
           of
           God
           ,
           should
           be
           understood
           .
           For
           then
           ,
           
           saith
           he
           ,
           when
           Christ
           saith
           ,
           
             Let
             the
             tares
             alone
             ,
          
           he
           should
           contradict
           other
           ordinances
           for
           the
           punishment
           of
           evill
           doers
           by
           the
           Magistrate
           .
           But
           this
           is
           a
           base
           begging
           of
           the
           question
           :
           for
           he
           well
           knew
           that
           those
           against
           whom
           he
           disputes
           hold
           that
           his
           exposition
           of
           the
           Parable
           contradicteth
           the
           ordinance
           of
           God
           for
           punishing
           Idolaters
           and
           Hereticks
           ,
           the
           question
           being
           whether
           this
           be
           not
           an
           ordinance
           as
           well
           as
           the
           punishment
           of
           scandalous
           livers
           .
           Besides
           ,
           if
           the
           tares
           be
           Antichristian
           Idolaters
           ,
           and
           they
           must
           not
           be
           pluckt
           up
           ,
           but
           suffered
           to
           grow
           till
           the
           harvest
           ,
           as
           he
           expoundeth
           ,
           this
           contradicteth
           other
           Scriptures
           ,
           which
           say
           that
           the
           sword
           must
           be
           drawne
           against
           Antichristian
           idolaters
           ,
           and
           they
           thereby
           cut
           off
           ,
           
             Revel.
          
           13.
           10.
           and
           17.
           16.
           
        
         
           But
           I
           proceed
           to
           a
           second
           answer
           .
           If
           by
           tares
           I
           should
           suppose
           only
           to
           be
           meant
           Idolaters
           ,
           Hereticks
           ,
           and
           false
           worshippers
           (
           which
           is
           a
           glosse
           contrary
           to
           the
           text
           ,
           as
           I
           have
           demonstrate
           )
           yet
           their
           argument
           will
           not
           conclude
           the
           forbearing
           or
           sparing
           of
           such
           ,
           except
           onely
           in
           such
           cases
           ,
           and
           so
           farre
           as
           the
           true
           worshippers
           of
           God
           cannot
           be
           certainly
           and
           infallibly
           dignosced
           from
           the
           false
           worshippers
           ,
           as
           the
           wheat
           from
           the
           tares
           :
           as
           
             Jehu
          
           would
           not
           destroy
           the
           worshippers
           of
           
             Baal
             ,
          
           till
           he
           was
           sure
           that
           none
           of
           the
           servants
           of
           the
           Lord
           were
           among
           them
           ,
           2
           
             King.
          
           10.
           23.
           
           The
           reason
           why
           the
           tares
           are
           not
           to
           be
           pluckt
           up
           ,
           is
           ,
           
             lest
             while
             ye
             gather
             up
             the
             tares
             ,
             ye
             root
             up
             also
             the
             wheat
             with
             them
             ,
             vers.
          
           29.
           
           Now
           when
           a
           man
           is
           sure
           that
           he
           plucks
           up
           nothing
           but
           tares
           ,
           or
           rather
           thornes
           ,
           without
           the
           least
           danger
           to
           the
           wheat
           ,
           how
           doth
           the
           Parable
           strike
           against
           his
           so
           doing
           ?
           If
           
             M.
             S.
          
           will
           not
           beleeve
           me
           ,
           let
           him
           beleeve
           himselfe
           ,
           
             pag.
             50.
             
             For
             my
             part
             ,
          
           saith
           he
           ,
           
             when
             the
             Civill
             Magistrate
             shall
             be
             farre
             enough
             out
             of
             this
             danger
             of
             fighting
             against
             God
             ,
             I
             have
             nothing
             to
             say
             against
             his
             fighting
             with
             superstition
             ,
             heresie
             ,
             schisme
             ,
             &c.
             
          
        
         
         
           Thirdly
           ,
           what
           if
           I
           shape
           yet
           another
           answer
           to
           the
           argument
           out
           of
           Mr.
           
             Williams
          
           owne
           words
           ?
           
             chap.
             27.
             
             I
             acknowledge
             ,
          
           saith
           he
           ,
           
             this
             command
             [
             Let
             them
             alone
             ]
             was
             expresly
             spoken
             to
             the
             messengers
             or
             ministers
             of
             the
             Gospel
             ,
             who
             have
             not
             civill
             power
             or
             authority
             in
             their
             hand
             ,
             and
             therefore
             not
             to
             the
             civill
             Magistrate
             ,
             King
             or
             Governour
             .
          
           Now
           therefore
           what
           a
           blockish
           argument
           is
           it
           ,
           to
           reason
           from
           this
           Parable
           against
           the
           coercive
           power
           of
           the
           magistrate
           in
           matters
           of
           religion
           ?
           If
           there
           must
           be
           a
           forbearance
           of
           any
           severity
           ,
           we
           must
           forbeare
           Church
           censures
           and
           excommunication
           a
           way
           of
           rooting
           out
           the
           tares
           ,
           which
           Mr.
           
             Williams
          
           himselfe
           justifieth
           as
           much
           as
           we
           doe
           .
        
         
           Fourthly
           ,
           and
           if
           the
           utter
           extirpation
           and
           plucking
           up
           of
           Hereticks
           by
           capitall
           punishments
           ,
           should
           be
           understood
           to
           be
           forbidden
           in
           the
           parable
           ,
           (
           as
           it
           is
           not
           )
           yet
           the
           stopping
           of
           their
           mouths
           ,
           the
           dissipating
           and
           suppressing
           of
           them
           ,
           some
           other
           coercive
           way
           ,
           is
           not
           forbidden
           ,
           as
           
             Chrysostome
          
           noteth
           upon
           the
           place
           ,
           whom
           
             Euthymius
          
           and
           
             Theophylactus
          
           doe
           follow
           in
           this
           ,
           allowing
           of
           coercive
           ,
           though
           not
           capitall
           punishments
           .
        
         
           Fifthly
           ,
           
             Calvin
             ,
             Beza
             ,
          
           and
           our
           best
           Interpreters
           ,
           take
           the
           scope
           and
           intent
           of
           that
           parable
           ,
           not
           to
           be
           against
           the
           immoderate
           severity
           of
           Magistrates
           ,
           but
           against
           the
           immoderate
           zeal
           of
           those
           who
           imagine
           to
           have
           the
           Church
           rid
           of
           all
           scandalous
           and
           wicked
           persons
           ,
           as
           wheat
           without
           tares
           ,
           corn
           without
           chaffe
           ,
           a
           flock
           of
           sheep
           without
           goats
           ,
           which
           hath
           been
           the
           fancy
           of
           
             Novatians
             ,
             Donatists
          
           and
           
             Anabaptists
             .
          
           The
           parable
           therefore
           intimates
           unto
           us
           (
           as
           
             Bucerus
          
           upon
           the
           place
           expoundeth
           it
           )
           that
           when
           the
           Magistrate
           hath
           done
           all
           his
           duty
           in
           exercising
           his
           coercive
           power
           ,
           yet
           to
           the
           worlds
           end
           there
           will
           be
           in
           the
           Church
           a
           mixture
           of
           good
           and
           bad
           .
           So
           that
           it
           is
           the
           universall
           and
           perfect
           purging
           of
           the
           Church
           ,
           which
           is
           put
           off
           to
           the
           last
           judgement
           ,
           not
           the
           punishment
           of
           particular
           persons
           .
           Neither
           doe
           the
           servants
           in
           the
           parable
           aske
           whether
           they
           should
           pluck
           up
           this
           or
           that
           visible
           tare
           ,
           but
           whether
           they
           should
           goe
           and
           make
           the
           whole
           field
           rid
           of
           them
           ;
           which
           field
           is
           the
           generall
           visible
           
           Church
           sowed
           with
           the
           seed
           of
           the
           Gospel
           ;
           and
           so
           much
           for
           that
           argument
           .
        
         
           Another
           negative
           argument
           is
           this
           .
           Such
           a
           coercive
           power
           in
           matters
           of
           religion
           ,
           maketh
           men
           hypocrites
           and
           seven
           times
           more
           the
           children
           of
           hell
           .
           Christs
           Ordinances
           put
           upon
           a
           whole
           City
           ,
           or
           a
           Nation
           ,
           may
           more
           
             civilize
          
           and
           
             moralize
             ,
          
           but
           never
           
             christianize
          
           them
           ;
           saith
           M
           
             Williams
             ,
             chap.
          
           82.
           
           I
           answer
           ,
           this
           argument
           doth
           utterly
           condemn
           
             Josiahs
          
           Reformation
           as
           sinfull
           ,
           for
           he
           caused
           all
           
             Judah
          
           to
           stand
           to
           the
           Covenant
           ,
           as
           we
           heard
           before
           from
           2
           
             Chron.
          
           34.
           32.
           yet
           
             Iudah
          
           became
           thereby
           more
           hypocriticall
           .
           
             Treacherous
             Iudah
             hath
             not
             turned
             unto
             me
             with
             her
             whole
             heart
             ,
             but
             fainedly
             ,
             saith
             the
             Lord
             ,
          
           speaking
           of
           those
           very
           days
           of
           
             Iosiah
             ,
             Ier.
          
           3.
           6.
           10.
           
        
         
           2.
           
           This
           argument
           maketh
           also
           against
           the
           punishment
           of
           adulteries
           ,
           murthers
           ,
           thefts
           ,
           robberies
           ,
           &c.
           for
           unlesse
           filthy
           lust
           ,
           hatred
           ,
           and
           covetousnesse
           in
           the
           heart
           be
           mortified
           ,
           and
           men
           convert
           freely
           and
           sincerely
           ,
           the
           reducing
           of
           them
           to
           a
           morall
           conversation
           maketh
           them
           hypocrites
           ,
           and
           neerer
           hell
           then
           before
           .
        
         
           3.
           
           There
           are
           two
           sorts
           of
           Christs
           Ordinances
           :
           some
           for
           the
           
             communion
             of
             Saints
             :
          
           others
           ,
           for
           the
           
             conversion
             of
             sinners
             :
          
           It
           is
           far
           from
           our
           thoughts
           to
           admit
           ,
           much
           lesse
           to
           compell
           ,
           a
           whole
           City
           ,
           or
           Nation
           promiscuously
           ,
           to
           the
           use
           of
           the
           former
           .
           But
           yet
           converting
           or
           reducing
           ordinances
           may
           and
           ought
           to
           put
           upon
           all
           whom
           they
           concern
           .
           The
           means
           must
           be
           used
           and
           mens
           hearts
           left
           to
           God
           .
        
         
           
             Object
             .
          
           3.
           
           This
           Doctrine
           of
           the
           Magistrates
           coercive
           power
           ,
           maketh
           many
           to
           stumble
           at
           the
           Presbyterian
           Reformation
           ,
           as
           a
           bloudy
           Reformation
           ,
           as
           a
           building
           
             of
             Zion
             with
             bloud
             ,
             and
             Ierusalem
             with
             iniquity
             ,
             Mic.
             3.
             10.
             
             Answ
             .
          
           1.
           
           We
           have
           not
           so
           learned
           Christ
           ,
           we
           abominate
           the
           Popish
           and
           Prelaticall
           tyranny
           .
           We
           know
           that
           
             the
             servant
             of
             the
             Lord
             must
             not
             strive
             ;
             but
             be
             gentle
             unto
             all
             men
             ,
             apt
             to
             teach
             ,
             patient
             :
             In
             meeknesse
             instructing
             those
             that
             oppose
             themselves
             ,
             if
             God
             pera●venture
             will
             give
             them
             repentance
             to
             the
             acknowledging
             of
             the
             truth
             ,
             2
             Tim.
          
           2.
           24
           ,
           25.
           yet
           he
           who
           said
           so
           ,
           could
           also
           
           say
           ,
           
             I
             would
             they
             were
             even
             ●ut
             off
             which
             trouble
             you
             ,
             G●l
             .
          
           5.
           12.
           
           It
           is
           my
           souls
           desire
           that
           the
           secular
           coercive
           power
           may
           be
           put
           ●orth
           upon
           those
           only
           who
           can
           by
           no
           other
           means
           be
           reclaimed
           ,
           &
           who
           can
           be
           no
           longer
           spared
           without
           a
           visible
           rupture
           in
           the
           Church
           ,
           and
           the
           manifest
           danger
           of
           seducing
           and
           misleading
           many
           souls
           .
           A
           Presbytery
           is
           not
           so
           ill
           a
           neighbour
           ,
           that
           no
           man
           who
           hath
           the
           least
           differing
           opinion
           may
           live
           beside
           it
           .
        
         
           But
           2.
           this
           objection
           doth
           as
           much
           strike
           against
           the
           
             New
             England
          
           government
           ,
           as
           against
           the
           government
           of
           the
           neighbouring
           reformed
           Churches
           .
           For
           in
           
             New
             England
          
           there
           hath
           been
           severity
           enough
           (
           to
           say
           no
           worse
           )
           used
           against
           Hereticks
           and
           Schismaticks
           .
           
           And
           here
           I
           must
           appeal
           the
           consciences
           of
           those
           who
           now
           plead
           so
           much
           for
           liberty
           of
           conscience
           and
           toleration
           in
           this
           Kingdome
           ,
           were
           they
           able
           to
           root
           out
           the
           Presbyterians
           and
           their
           way
           ,
           &
           could
           find
           civil
           authority
           inclinable
           to
           put
           forth
           the
           coercive
           power
           against
           it
           ,
           whether
           in
           that
           case
           would
           they
           not
           say
           ,
           that
           the
           Magistrate
           may
           represse
           it
           by
           strong
           hand
           ,
           if
           it
           cannot
           be
           otherwise
           repressed
           .
           It
           is
           not
           without
           cause
           that
           I
           put
           this
           Quere
           to
           them
           ;
           for
           
             M.
             S.
             pag.
          
           50.
           (
           a
           passage
           before
           cited
           )
           doth
           allow
           of
           the
           Magistrates
           fighting
           against
           a
           doctrine
           or
           way
           which
           is
           indeed
           superstition
           ,
           heresy
           ,
           or
           schisme
           ,
           and
           only
           pretendeth
           to
           be
           from
           God
           ,
           when
           it
           is
           indeed
           from
           men
           .
           Also
           that
           pamphlet
           called
           
             As
             you
             were
             ,
             p.
          
           3.
           tels
           us
           that
           it
           was
           neither
           
             Gamal●els
          
           meaning
           nor
           Mr.
           
             Goodwins
          
           meaning
           ,
           that
           every
           way
           pretending
           to
           be
           from
           God
           must
           be
           let
           alone
           ,
           but
           that
           only
           we
           are
           to
           refrain
           &
           let
           alone
           ,
           till
           we
           are
           certain
           that
           we
           are
           out
           of
           danger
           of
           fighting
           against
           God
           ,
           while
           we
           endeavour
           to
           overthrow
           it
           .
           Now
           I
           assume
           ,
           there
           are
           some
           who
           plead
           for
           liberty
           of
           conscience
           ,
           who
           professe
           that
           they
           are
           certain
           and
           fully
           assured
           ,
           upon
           demonstrative
           proofs
           ,
           that
           the
           Presbyteriall
           way
           is
           not
           from
           God
           ,
           nor
           according
           to
           the
           mind
           of
           Jesus
           Christ
           (
           which
           is
           hintedtous
           both
           in
           the
           pamphlet
           last
           cited
           
             p.
          
           5
           ,
           6.
           &
           in
           ●●EOMAXIA
           
             pag.
          
           25.
           )
           Therefore
           according
           to
           their
           principles
           they
           must
           allow
           of
           the
           putting
           forth
           of
           the
           civil
           coercive
           power
           against
           
           the
           Presbyteriall
           way
           .
           And
           if
           so
           ,
           what
           a
           grand
           imposture
           is
           this
           ?
           what
           a
           deceiving
           of
           the
           world
           ?
           what
           a
           mocking
           of
           the
           Parliament
           and
           of
           the
           Kingdome
           ?
           to
           plead
           generally
           for
           liberty
           of
           conscience
           ,
           when
           they
           intend
           only
           liberty
           to
           themselves
           ,
           not
           to
           others
           that
           are
           opposite
           to
           them
           .
           Which
           appeareth
           yet
           further
           by
           
             the
             compassionate
             Samaritane
             ,
             pag.
          
           10.
           he
           saith
           that
           no
           man
           is
           to
           be
           punished
           or
           discountenanced
           by
           authority
           for
           his
           opinion
           ,
           
             unlesse
             it
             be
             dangerous
             to
             the
             State
             ,
             pag.
          
           23
           ,
           24.
           he
           discourseth
           against
           the
           opinion
           of
           Presbyterians
           as
           most
           dangerous
           to
           the
           State
           .
           Therefore
           he
           would
           have
           the
           Presbyterians
           discountenanced
           and
           punished
           by
           authority
           ,
           and
           intendeth
           liberty
           only
           to
           the
           
             Separatists
             ,
             Anabaptists
             ,
          
           and
           the
           like
           .
        
         
           I
           have
           done
           with
           three
           objections
           ,
           but
           I
           have
           three
           words
           more
           to
           speak
           with
           
             the
             compassionate
             Samaritane
             ,
          
           in
           answer
           to
           his
           three
           arguments
           for
           liberty
           of
           conscience
           ,
           in
           which
           though
           all
           the
           strength
           of
           his
           discourse
           doth
           lie
           ,
           I
           hope
           to
           make
           him
           ashamed
           of
           them
           ,
           if
           he
           can
           at
           all
           blush
           .
        
         
           His
           first
           argument
           is
           this
           .
           
             Whatsoever
             a
             mans
             reason
             doth
             conclude
             to
             be
             true
             or
             false
             ,
             to
             be
             agreeable
             or
             disagreeable
             to
             Gods
             word
             ,
             that
             same
             to
             that
             man
             is
             his
             opinion
             or
             judgement
             ,
             and
             so
             man
             is
             by
             his
             own
             reason
             necessitated
             to
             be
             of
             that
             mind
             he
             is
             :
             Now
             where
             there
             is
             a
             necessity
             ,
             there
             ought
             to
             be
             no
             punishment
             ,
             for
             punishment
             is
             the
             recompence
             of
             voluntary
             actions
             ,
             therefore
             no
             man
             ought
             to
             be
             punished
             for
             his
             judgement
             .
             Answ
             .
          
           1.
           
           The
           question
           is
           not
           whether
           a
           man
           ought
           to
           be
           punished
           for
           his
           judgement
           ,
           but
           whether
           a
           man
           ought
           to
           be
           punished
           for
           such
           professions
           or
           practises
           in
           religion
           ,
           as
           are
           found
           to
           be
           pernicious
           ,
           hurtfull
           ,
           and
           destructive
           ,
           to
           the
           glory
           of
           God
           ,
           the
           truth
           of
           the
           Gospell
           ,
           the
           Ordinances
           of
           Christ
           ,
           the
           reformation
           of
           Religion
           ,
           the
           peace
           of
           the
           Church
           .
           I
           know
           he
           will
           be
           ready
           still
           to
           set
           on
           foot
           his
           argument
           ,
           for
           that
           a
           mans
           judgement
           and
           reason
           doth
           so
           necessitate
           and
           conclude
           him
           that
           he
           cannot
           chuse
           but
           professe
           and
           practice
           as
           he
           doth
           .
           Therefore
           I
           adde
           2.
           this
           argument
           of
           his
           striketh
           against
           the
           justice
           of
           the
           Parliament
           done
           or
           to
           be
           done
           upon
           Malignants
           ,
           for
           as
           much
           as
           their
           judgement
           bindeth
           them
           ,
           and
           
           their
           reason
           doth
           necessitate
           them
           to
           judge
           and
           speak
           and
           act
           as
           they
           doe
           .
           3.
           
           It
           striketh
           at
           the
           very
           justice
           of
           God
           upon
           reprobate
           and
           unbeleeving
           men
           ,
           for
           as
           much
           as
           they
           cannot
           receive
           the
           things
           of
           God
           ,
           1
           
             Cor.
          
           2.
           14.
           cannot
           hear
           the
           words
           of
           Christ
           ,
           
             Joh.
          
           8.
           43.
           cannot
           receive
           the
           spirit
           of
           truth
           ,
           
             Ioh.
          
           14.
           17.
           
           But
           4.
           the
           formall
           solution
           is
           this
           ;
           there
           is
           a
           grosse
           fallacy
           in
           the
           argument
           ,
           for
           we
           must
           distinguish
           necessity
           ,
           there
           is
           a
           
             naturall
             necessity
             ,
          
           which
           takes
           away
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           a
           
             morallnecessity
             ,
          
           which
           takes
           away
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           a
           mans
           being
           of
           another
           judgement
           or
           way
           .
           Again
           ,
           there
           is
           an
           
             absolute
             necessity
             ,
          
           and
           a
           
             hypotheticall
             necessity
             .
          
           Now
           the
           necessity
           of
           a
           Hereticks
           judging
           thus
           ,
           because
           his
           reason
           concludeth
           him
           thus
           ,
           is
           not
           a
           
             morall
          
           necessity
           or
           obligation
           upon
           him
           ,
           as
           if
           it
           were
           not
           lawfull
           to
           him
           to
           judge
           or
           doe
           otherwise
           ,
           (
           nay
           he
           ought
           and
           is
           bound
           by
           the
           word
           of
           God
           to
           judge
           otherwise
           ,
           and
           doe
           otherwise
           )
           but
           it
           is
           a
           
             naturall
          
           necessity
           ,
           (
           I
           meane
           of
           sinfull
           nature
           )
           and
           that
           not
           
             simple
          
           and
           
             absolute
             ,
          
           neither
           ,
           but
           
             hypotheticall
          
           only
           ,
           and
           upon
           this
           supposition
           that
           he
           hath
           not
           yet
           opened
           his
           eyes
           to
           receive
           more
           light
           ,
           nor
           set
           his
           heart
           singly
           and
           in
           the
           feare
           of
           God
           to
           seeke
           more
           light
           .
           So
           that
           the
           plaine
           English
           of
           this
           
             Samaritan
          
           argument
           is
           this
           :
           Though
           Gods
           word
           bindeth
           a
           man
           to
           such
           a
           duty
           ,
           yet
           if
           his
           owne
           erroneous
           ,
           perverse
           and
           corrupt
           judgement
           conclude
           him
           so
           farre
           that
           his
           opinion
           cannot
           agree
           with
           the
           word
           of
           God
           ,
           and
           himselfe
           cannot
           be
           brought
           to
           the
           practice
           of
           that
           necessary
           duty
           ;
           such
           a
           man
           ought
           not
           to
           be
           punished
           .
           Or
           as
           if
           one
           should
           argue
           thus
           :
           He
           that
           hath
           borrowed
           from
           me
           a
           thousand
           pound
           ,
           hath
           by
           his
           owne
           fault
           disabled
           himselfe
           to
           pay
           it
           :
           therefore
           I
           may
           not
           call
           him
           to
           an
           account
           for
           it
           .
        
         
           
             But
             let
             us
             see
             whether
             this
          
           Samaritan
           
             be
             happier
             in
             his
             second
             argument
             .
             Which
             is
             this
             :
          
           It
           's
           knowne
           that
           the
           Fathers
           ,
           Generall
           Councels
           ,
           Nationall
           Assemblies
           ,
           Synods
           and
           Parliaments
           in
           their
           times
           have
           beene
           most
           grossely
           mistaken
           :
           and
           though
           the
           present
           times
           be
           wiser
           then
           the
           former
           ,
           &c.
           yet
           since
           there
           remaines
           a
           possibility
           of
           error
           ,
           notwithstanding
           never
           so
           great
           presumptions
           to
           the
           contrary
           ,
           one
           sort
           of
           men
           are
           not
           to
           compell
           another
           ,
           
           since
           this
           hazard
           is
           run
           thereby
           ,
           that
           he
           who
           is
           in
           an
           error
           may
           be
           the
           constrainer
           of
           him
           who
           is
           in
           the
           truth
           .
        
         
           Answ
           .
           1.
           
           Farewell
           Parliaments
           ,
           if
           this
           argument
           hold
           good
           .
           The
           Parliament
           may
           fine
           no
           man
           ,
           imprison
           no
           man
           ,
           banish
           no
           man
           :
           they
           may
           compell
           no
           man
           to
           Assessements
           ,
           Taxes
           ,
           Excise
           ,
           Billeting
           of
           Souldiers
           &c.
           And
           why
           forsooth
           ?
           because
           they
           may
           not
           presume
           of
           an
           infallible
           and
           unerring
           spirit
           ,
           but
           may
           erre
           ,
           and
           have
           erred
           as
           well
           as
           other
           men
           .
        
         
           2
           He
           argueth
           from
           the
           hazard
           of
           compulsion
           ,
           it
           may
           fall
           out
           that
           he
           who
           is
           in
           the
           truth
           may
           be
           constrained
           and
           persecuted
           .
           True
           :
           it
           may
           fall
           out
           so
           ;
           and
           the
           Lord
           save
           us
           that
           we
           never
           be
           accessary
           to
           the
           persecuting
           of
           any
           who
           is
           in
           the
           truth
           ,
           for
           so
           it
           may
           be
           againe
           through
           mens
           corruption
           and
           abuse
           of
           the
           magistrates
           power
           ,
           (
           so
           the
           best
           things
           may
           be
           abused
           .
           )
        
         
           But
           the
           liberty
           of
           conscience
           which
           he
           pleadeth
           for
           ,
           runs
           a
           farre
           greater
           hazard
           ,
           even
           the
           hazard
           of
           not
           only
           shaking
           but
           overturning
           truth
           ,
           and
           peace
           ,
           and
           religion
           ,
           and
           ordinances
           ,
           and
           Church
           ,
           and
           soules
           ,
           and
           all
           .
           To
           the
           ruine
           of
           all
           these
           ,
           and
           to
           a
           thousand
           mischiefes
           ,
           this
           kinde
           of
           liberty
           prepareth
           a
           broad
           way
           ,
           and
           openeth
           a
           wide
           doore
           ;
           and
           it
           is
           better
           ,
           as
           he
           said
           ,
           to
           live
           where
           
             nothing
             is
             lawfull
             ,
          
           then
           where
           
             every
             thing
             is
             lawfull
             .
          
        
         
           3.
           
           It
           followes
           not
           that
           because
           Parliaments
           may
           not
           presume
           of
           an
           unerring
           spirit
           ,
           therefore
           they
           cannot
           be
           certaine
           that
           they
           are
           in
           the
           truth
           concerning
           this
           or
           that
           particular
           ,
           so
           that
           they
           may
           confidently
           compell
           men
           to
           it
           ,
           without
           feare
           of
           fighting
           against
           God
           .
           The
           acknowledgement
           of
           a
           possibility
           of
           error
           ,
           and
           that
           we
           know
           but
           in
           part
           as
           long
           as
           we
           are
           in
           this
           world
           ,
           may
           well
           consist
           with
           mens
           fulnesse
           of
           perswasion
           from
           the
           light
           of
           Gods
           word
           ,
           concerning
           this
           or
           that
           truth
           to
           be
           beleeved
           ,
           or
           duty
           to
           be
           done
           .
        
         
           
             I
             make
             haste
             to
             his
             third
             argument
             .
          
           To
           compell
           me
           ,
           
             saith
             he
             ,
          
           against
           my
           conscience
           ,
           is
           to
           compell
           me
           against
           what
           I
           beleeve
           to
           be
           true
           ,
           and
           so
           against
           my
           faith
           ;
           now
           whatsoever
           is
           not
           of
           faith
           is
           sinne
           :
           to
           compell
           me
           therefore
           against
           my
           conscience
           ,
           is
           to
           compell
           me
           to
           doe
           that
           which
           is
           sinfull
           .
           
             And
             ,
          
           Againe
           I
           am
           counselled
           
           by
           the
           Apostle
           to
           be
           perswaded
           in
           my
           owne
           minde
           of
           the
           truth
           of
           that
           way
           wherein
           I
           serve
           the
           Lord
           ,
           &c.
           
        
         
           Answ
           .
           1.
           
           This
           also
           shaketh
           loose
           Parliamentary
           authority
           ;
           though
           the
           Gentleman
           who
           wrote
           these
           arguments
           pretendeth
           to
           stand
           for
           it
           ,
           as
           much
           as
           any
           other
           .
           His
           argument
           will
           conclude
           (
           if
           it
           concludeth
           at
           all
           )
           that
           the
           Parliament
           may
           not
           compell
           Malignants
           ,
           disaffected
           persons
           ,
           Rebels
           ,
           to
           any
           thing
           which
           they
           are
           not
           perswaded
           in
           their
           own
           minds
           to
           be
           right
           .
           It
           is
           against
           my
           conscience
           ,
           wil
           the
           Antiparliamentary
           malignant
           say
           ,
           to
           contribute
           to
           the
           war
           ,
           to
           acknowledge
           this
           for
           a
           Parliament
           ,
           as
           long
           as
           the
           King
           doth
           not
           acknowledg
           it
           ;
           to
           reveal
           such
           a
           design
           ,
           or
           to
           confesse
           this
           or
           that
           plot
           against
           the
           Parliament
           ,
           whē
           I
           am
           examined
           ;
           therefore
           I
           shal
           sin
           if
           I
           do
           so
           ,
           for
           whatsoever
           is
           not
           of
           faith
           is
           sinne
           ,
           and
           the
           Parliament
           shall
           compell
           me
           to
           sinne
           ,
           if
           they
           compell
           me
           to
           doe
           so
           .
           
             For
             though
             the
             thing
             may
             be
             in
             it selfe
             good
             ,
             yet
             if
             it
             doe
             not
             appeare
             to
             be
             so
             to
             my
             conscience
             ,
             the
             practice
             thereof
             in
             me
             is
             sinfull
             ,
             which
             therefore
             I
             ought
             not
             to
             bee
             compelled
             unto
             ,
          
           saith
           the
           
             Samaritan
             .
          
           If
           hee
           say
           his
           argument
           is
           only
           concerning
           matters
           of
           religion
           ,
           I
           answer
           ,
           Whatever
           his
           intention
           be
           in
           offering
           the
           argument
           ,
           the
           very
           nature
           and
           force
           of
           the
           argument
           it selfe
           driveth
           universally
           against
           the
           compelling
           of
           a
           man
           to
           any
           thing
           whatsoever
           which
           is
           against
           his
           owne
           conscience
           ,
           except
           be
           will
           say
           that
           it
           is
           a
           sinne
           to
           serve
           God
           against
           my
           consci●nce
           ,
           but
           it
           is
           no
           sinne
           to
           serve
           the
           Parliament
           against
           my
           conscience
           .
           Saith
           not
           the
           Apostle
           .
           
             WHATSOEVER
             is
             not
             of
             faith
             is
             sinne
             :
          
           and
           ,
           
             He
             that
             doubteth
             is
             damned
             ?
          
        
         
           But
           2.
           
           when
           the
           Apostle
           saith
           so
           ,
           he
           doth
           not
           exclude
           all
           manner
           of
           doubting
           ,
           as
           the
           Casuists
           well
           observe
           ,
           but
           only
           practicall
           doubts
           :
           for
           a
           man
           may
           have
           his
           conscience
           morally
           and
           practically
           certaine
           ,
           so
           that
           he
           may
           doe
           such
           a
           thing
           lawfully
           ,
           and
           with
           confidence
           that
           he
           is
           doing
           the
           will
           of
           God
           ,
           and
           yet
           withall
           he
           may
           be
           perhaps
           fluctuating
           in
           some
           speculative
           doubts
           concerning
           that
           very
           thing
           .
           For
           instance
           :
           a
           Christian
           may
           come
           to
           the
           Lords
           Table
           with
           so
           much
           faith
           (
           I
           meane
           not
           now
           the
           faith
           of
           the
           person
           
           which
           justifieth
           before
           God
           ,
           but
           the
           faith
           of
           that
           action
           )
           as
           maketh
           his
           comming
           lawfull
           ,
           though
           his
           thoughts
           be
           exercised
           with
           some
           doubts
           concerning
           the
           truth
           of
           his
           repentance
           and
           faith
           .
           A
           souldier
           may
           in
           faith
           goe
           out
           to
           warre
           ,
           being
           assured
           that
           what
           he
           doth
           he
           may
           doe
           without
           sinne
           ,
           but
           yet
           he
           hath
           happily
           his
           owne
           speculative
           doubts
           concerning
           the
           nature
           ,
           causes
           ,
           and
           ends
           of
           the
           warre
           .
           A
           man
           may
           with
           freedome
           and
           perswasion
           of
           minde
           (
           so
           farre
           as
           concerneth
           his
           practice
           )
           submit
           to
           Presbyteriall
           government
           ,
           who
           yet
           perhaps
           hath
           not
           throughly
           satisfied
           himselfe
           concerning
           the
           grounds
           and
           warrants
           which
           it
           hath
           from
           the
           word
           of
           God
           .
        
         
           The
           
             Samaritan
          
           will
           reply
           (
           it
           may
           be
           )
           that
           he
           hath
           
             no
             faith
             at
             all
          
           concerning
           the
           practice
           it selfe
           ,
           and
           that
           he
           may
           not
           be
           compelled
           to
           doe
           any
           thing
           against
           his
           conscience
           ,
           for
           that
           were
           to
           compell
           him
           to
           sinne
           .
           To
           take
           off
           this
           ,
           I
           adde
           3.
           
           If
           the
           thing
           be
           indifferent
           ,
           I
           confesse
           no
           man
           is
           to
           be
           compelled
           to
           it
           against
           his
           conscience
           ,
           for
           this
           hath
           beene
           the
           tyranny
           of
           Papists
           and
           Prelats
           ,
           to
           compell
           men
           against
           their
           consciences
           to
           certaine
           rites
           which
           themselves
           acknowledged
           to
           be
           meerly
           indifferent
           ,
           setting
           aside
           obedience
           to
           authority
           in
           such
           things
           ,
           which
           (
           say
           they
           )
           is
           not
           indifferent
           .
           But
           if
           the
           word
           of
           God
           either
           directly
           or
           by
           necessary
           consequence
           ,
           make
           the
           thing
           necessary
           ,
           and
           such
           as
           we
           cannot
           leave
           undone
           without
           sinne
           and
           breach
           of
           duty
           ;
           if
           there
           be
           such
           an
           obligation
           from
           the
           word
           ,
           then
           may
           a
           man
           bee
           compelled
           to
           it
           ,
           though
           against
           his
           conscience
           .
        
         
           But
           then
           you
           will
           say
           ,
           I
           am
           brought
           into
           a
           necessity
           of
           sinning
           ,
           for
           if
           I
           obey
           not
           ,
           I
           refuse
           a
           duty
           ;
           if
           I
           obey
           ,
           I
           doe
           it
           against
           my
           conscience
           .
           
           Answ.
           This
           necessity
           is
           not
           
             absolute
             ,
          
           but
           
             hypotheticall
             ,
          
           is
           not
           
             perse
             ,
          
           but
           
             per
             accidens
             ,
          
           so
           long
           as
           a
           man
           retaineth
           the
           error
           of
           his
           conscience
           ,
           which
           he
           ought
           to
           cast
           away
           .
           You
           will
           say
           againe
           ,
           supposing
           that
           my
           conscience
           cannot
           be
           satisfied
           ,
           nor
           made
           of
           another
           opinion
           then
           now
           I
           am
           of
           ,
           whether
           in
           this
           case
           ,
           and
           so
           long
           as
           it
           standeth
           thus
           with
           me
           ,
           may
           authority
           compell
           me
           to
           obey
           against
           my
           conscience
           ,
           and
           so
           to
           sinne
           ?
           or
           whether
           ought
           
           they
           not
           rather
           permit
           me
           not
           to
           obey
           ,
           because
           my
           conscience
           forbiddeth
           me
           .
           
           Answ.
           The
           thing
           being
           necessary
           ,
           as
           hath
           been
           said
           ,
           it
           is
           
             pars
             tutior
             ,
          
           yea
           ,
           
             tutissima
             ,
          
           that
           a
           man
           be
           compelled
           to
           it
           ,
           though
           it
           be
           against
           his
           erring
           and
           ill
           informed
           conscience
           .
           I
           know
           so
           long
           as
           he
           hath
           such
           an
           erring
           conscience
           he
           cannot
           but
           sin
           in
           obeying
           .
           But
           the
           sin
           of
           not
           obeying
           is
           greater
           and
           heavier
           :
           for
           this
           is
           a
           sin
           
             in
             the
             fact
             it self
             ;
          
           that
           a
           sin
           
             in
             the
             manner
             of
             doing
             only
             ,
          
           being
           not
           done
           in
           faith
           :
           this
           is
           a
           sin
           
             of
             it selfe
             ,
          
           that
           is
           a
           sin
           only
           
             by
             accident
             :
          
           this
           is
           a
           sin
           
             materially
             ;
          
           that
           is
           a
           sinne
           only
           
             interpretatively
          
           to
           him
           ,
           because
           he
           thinks
           so
           :
           this
           is
           a
           sin
           
             for
             the
             substance
             ;
          
           that
           a
           sin
           
             for
             the
             circumstance
             :
          
           this
           cannot
           be
           made
           to
           be
           no
           sin
           ,
           for
           the
           nature
           of
           the
           duty
           cannot
           be
           altered
           ;
           that
           may
           cease
           to
           be
           a
           sin
           ,
           for
           the
           mans
           conscience
           may
           through
           Gods
           mercy
           and
           blessing
           upon
           the
           means
           ,
           be
           better
           informed
           .
           So
           that
           there
           can
           be
           no
           doubt
           but
           this
           is
           every
           way
           a
           greater
           sin
           then
           that
           ,
           and
           consequently
           more
           to
           be
           avoided
           .
           And
           thus
           I
           have
           dispatched
           the
           
             Samaritane
          
           who
           did
           undertake
           to
           pour
           oyl
           into
           the
           wounds
           of
           the
           Separation
           .
           
             Medice
             cura
             teipsum
             .
          
        
         
           The
           next
           thing
           comes
           in
           my
           way
           ,
           is
           an
           argument
           brought
           for
           liberty
           of
           conscience
           ,
           from
           
             Gamaliels
          
           speech
           in
           favour
           of
           the
           Apostles
           ,
           
             Act.
             5.
             38
             ,
             39.
             
             Refrain
             from
             these
             men
             &
             let
             them
             alone
             :
             for
             if
             this
             counsell
             or
             this
             work
             be
             of
             men
             ,
             it
             will
             come
             to
             nought
             .
             But
             if
             it
             be
             of
             God
             ye
             cannot
             overthrow
             it
             ,
             lest
             haply
             ye
             be
             found
             even
             to
             fight
             against
             God
             .
          
           The
           strength
           of
           his
           argumentation
           did
           lie
           in
           this
           
             Dilemma
             ;
          
           this
           doctrine
           or
           way
           is
           either
           of
           men
           ,
           or
           of
           God
           .
           If
           it
           be
           of
           men
           ,
           you
           shall
           not
           need
           to
           represse
           it
           ,
           for
           it
           will
           come
           to
           nought
           of
           it self
           ,
           which
           he
           proves
           by
           two
           Historicall
           instances
           of
           
             Judas
          
           and
           
             Theudas
             .
          
           If
           it
           be
           of
           God
           ,
           it
           is
           in
           vain
           to
           strive
           against
           it
           ,
           for
           it
           must
           prevail
           ,
           and
           the
           counsell
           of
           heaven
           must
           stand
           .
           Therefore
           be
           what
           it
           will
           be
           ,
           there
           is
           no
           danger
           to
           let
           it
           alone
           .
           But
           on
           the
           other
           side
           ,
           if
           ye
           goe
           about
           to
           represse
           it
           ye
           runne
           the
           hazard
           both
           of
           fighting
           against
           God
           ,
           and
           of
           provoking
           the
           displeasure
           as
           well
           of
           the
           
             Romanes
          
           who
           have
           not
           permitted
           
           unto
           you
           the
           liberty
           of
           capitall
           punishments
           ,
           as
           of
           the
           people
           of
           the
           Jews
           who
           magnifie
           these
           men
           and
           their
           way
           .
           This
           is
           the
           whole
           substance
           ,
           sense
           ,
           and
           scope
           of
           that
           speech
           of
           
             Gamaliel
          
           in
           the
           Councell
           .
           Hence
           did
           some
           argue
           for
           a
           toleration
           to
           
             Servetus
          
           and
           other
           Hereticks
           .
           And
           though
           this
           their
           way
           was
           then
           discovered
           to
           be
           their
           folly
           ,
           
             yet
             their
             posterity
             approve
             their
             sayings
             .
          
           The
           same
           argument
           is
           used
           in
           that
           pamphlet
           called
           
             Liberty
             of
             Conscience
             ,
             p.
          
           34
           ,
           35.
           
           Upon
           the
           same
           foundation
           doth
           M
           
             Goodwin
          
           build
           in
           his
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           the
           Paraenetick
           for
           
             Christian
             liberty
             ,
             pag.
             2.
             and
          
           11.
           supposing
           the
           credit
           and
           authority
           of
           
             Gamaliels
          
           speech
           ,
           for
           matter
           of
           truth
           to
           be
           one
           and
           the
           same
           with
           other
           scriptures
           ,
           and
           that
           there
           is
           nothing
           in
           all
           that
           speech
           but
           what
           is
           fully
           consonant
           with
           the
           word
           of
           God
           ,
           unquestionably
           so
           acknowledged
           .
           So
           Mr
           
             Goodwin
          
           affirmeth
           ,
           
             p.
          
           10.
           and
           after
           him
           one
           
             P.
             P.
          
           which
           is
           by
           interpretation
           ,
           
             Poor
             Pamphleter
             ,
          
           fals
           in
           the
           same
           ditch
           ;
           he
           might
           well
           call
           it
           
             As
             you
             were
             ,
          
           for
           he
           makes
           that
           party
           to
           be
           never
           a
           jot
           more
           in
           the
           right
           .
           First
           of
           all
           he
           will
           contend
           with
           us
           that
           Protestant
           Interpreters
           doe
           commend
           
             Gamaliels
          
           speech
           ,
           
           and
           justify
           M
           
             Goodwins
          
           Doctrine
           .
           Sure
           I
           am
           ,
           
             Calvin
          
           takes
           
             Gamaliel
          
           to
           be
           a
           godlesse
           Polititian
           ,
           and
           a
           Neutralist
           ,
           and
           his
           speech
           to
           have
           a
           great
           error
           in
           it
           .
           So
           saith
           
             Pelargus
          
           upon
           the
           place
           .
        
         
           But
           to
           save
           me
           a
           labour
           in
           looking
           upon
           other
           Interpreters
           ,
           because
           the
           
             Poor
             Pamphleter
          
           appealeth
           first
           to
           
             Piscator
          
           and
           
             Beza
             ,
          
           and
           afterwards
           to
           
             Gualther
             ,
          
           (
           as
           Mr
           
             Goodwin
          
           did
           
           before
           him
           )
           let
           him
           be
           judged
           by
           these
           and
           no
           other
           .
           
             P●scator
          
           saith
           plainly
           ,
           that
           
             Gamaliels
          
           speech
           was
           not
           right
           ,
           
           while
           he
           saith
           ,
           
             If
             this
             counsellor
             this
             work
             be
             of
             men
             ,
             it
             will
             come
             to
             nought
             ,
          
           his
           meaning
           being
           that
           therefore
           they
           should
           let
           it
           alone
           .
           
             Beza
          
           thinks
           
             Gamaliel
          
           spake
           not
           from
           love
           to
           the
           Apostles
           ,
           but
           from
           fear
           of
           the
           
             Romanes
             .
             Gualther
          
           thinks
           it
           a
           most
           pernicious
           Tenent
           which
           some
           build
           upon
           this
           place
           ,
           concerning
           the
           toleration
           of
           heresies
           and
           errors
           .
           Yea
           ,
           
             Beza
             de
             Haereticis
             à
             Magistratu
             puniendis
             ,
          
           citeth
           and
           approveth
           
             Calvins
          
           judgement
           ,
           condemning
           
             Gamaliel
          
           for
           Neutrality
           ,
           and
           his
           speech
           of
           error
           .
        
         
           These
           learned
           Divines
           have
           so
           well
           opened
           and
           cleared
           the
           point
           ,
           that
           there
           is
           no
           place
           left
           for
           what
           the
           
             Poore
             Pampleter
          
           hath
           said
           ,
           yet
           two
           things
           more
           I
           must
           take
           notice
           of
           in
           him
           .
           He
           saith
           it
           was
           not
           for
           any
           fear
           of
           the
           
             Jews
          
           or
           
             Romanes
          
           that
           
             Gamaliel
          
           gave
           this
           advice
           .
           Not
           for
           fear
           of
           the
           people
           of
           the
           Jews
           ,
           for
           that
           
             would
             be
             but
             at
             the
             Apostles
             apprehension
             ,
             not
             execution
             .
          
           What
           non-sense
           is
           here
           ?
           the
           people
           were
           angry
           at
           laying
           hands
           on
           the
           Apostles
           ,
           but
           there
           was
           no
           fear
           of
           their
           wrath
           if
           the
           Apostles
           should
           be
           killed
           .
           Not
           for
           fear
           of
           the
           
             Romanes
          
           wrath
           ,
           which
           ,
           saith
           he
           ,
           they
           often
           regarded
           not
           ,
           as
           
             Acts
          
           23.
           27.
           
           A
           place
           which
           confuteth
           himself
           ,
           for
           when
           the
           Jews
           would
           have
           killed
           
             Paul
             ,
             Claudius
             Lysias
          
           came
           with
           an
           army
           and
           rescued
           him
           :
           a
           danger
           which
           we
           must
           think
           the
           wisdome
           of
           
             Gamaliel
          
           &
           the
           councell
           could
           better
           foresee
           ,
           then
           that
           rude
           and
           furious
           multitude
           ,
           which
           would
           have
           killed
           
             Paul
             .
          
        
         
         
           Next
           be
           will
           not
           yeeld
           so
           much
           as
           that
           
             Gamaliel
          
           did
           doubt
           whether
           the
           Apostles
           doctrine
           were
           from
           God
           or
           not
           ,
           and
           that
           he
           made
           it
           an
           uncertain
           case
           .
           In
           this
           Sir
           you
           have
           
             faced
             about
             ,
          
           sure
           you
           are
           not
           
             As
             you
             were
             ,
          
           for
           M
           
             Goodwin
          
           himself
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             pag.
          
           11.
           saith
           ,
           that
           
             Gamaliel
             in
             point
             of
             judgement
             or
             conscience
             ,
             was
             still
             but
             where
             he
             was
             doubtfull
             and
             in
             suspence
             with
             himself
             about
             the
             businesse
             .
          
           Well
           ,
           but
           why
           hath
           he
           now
           denyed
           that
           
             Gamaliel
          
           made
           it
           a
           doubtfull
           and
           uncertain
           case
           ?
           
             He
             might
             ,
          
           saith
           he
           ,
           
             and
             in
             all
             likelyhood
             did
             thus
             expresse
             himself
             for
             fear
             or
             policy
             :
             So
             did
             Hushai
             strangely
             for
             an
             honest
             heart
             in
             that
             case
             of
             Davids
             ,
             in
             his
             counsell
             to
             Absalon
             ,
          
           2
           
             Sam.
          
           17.
           yet
           
             Hushai
          
           made
           a
           round
           lie
           ,
           even
           against
           his
           knowledge
           .
           Look
           about
           you
           my
           Masters
           ,
           know
           whom
           ye
           trust
           ;
           here
           's
           a
           generation
           of
           men
           ,
           pretending
           to
           a
           more
           perfect
           and
           Saint-like
           reformation
           then
           others
           ,
           but
           yet
           they
           think
           it
           no
           fault
           to
           lie
           and
           dissemble
           for
           good
           ends
           .
           Nay
           that
           's
           not
           all
           ,
           
             pag.
          
           4.
           answering
           to
           an
           objection
           made
           against
           those
           who
           doe
           commend
           and
           magnifie
           themselves
           ,
           for
           greater
           gifts
           and
           graces
           then
           other
           men
           have
           ;
           He
           tels
           us
           it
           is
           no
           fault
           for
           a
           man
           not
           only
           to
           compare
           ,
           but
           preferre
           himself
           to
           another
           ,
           and
           that
           on
           purpose
           to
           heighten
           his
           own
           estimation
           .
           Which
           how
           sweetly
           it
           agrees
           with
           
             Pauls
          
           doctrine
           ,
           
             Phil.
             2.
             3.
             
             In
             lowlinesse
             of
             mind
             let
             each
             esteem
             other
             better
             then
             themselves
             ;
          
           let
           every
           sober
           and
           moderate
           spirit
           judge
           .
           How
           now
           ,
           
             poor
             Pamphleter
             ?
          
           is
           it
           not
           enough
           for
           you
           to
           defend
           a
           lying
           tongue
           ,
           but
           you
           will
           needs
           defend
           pride
           too
           ?
           those
           are
           two
           (
           I
           am
           sure
           )
           of
           the
           seven
           things
           which
           are
           abomination
           to
           the
           Lord
           ,
           
             Prov.
          
           6.
           16
           ,
           17.
           
           And
           here
           I
           leave
           the
           
             poor
             Pamphleter
          
           with
           this
           black
           mark
           upon
           him
           ;
           I
           will
           not
           proceed
           to
           answer
           
             a
             fool
             in
             his
             foolishnesse
             ,
          
           lest
           
             I
             be
             like
             unto
             him
             ;
          
           thus
           far
           I
           have
           answered
           ,
           
             lest
             he
             be
             wise
             in
             his
             own
             eyes
             .
          
        
         
           Only
           I
           adde
           one
           thing
           more
           in
           answer
           to
           that
           argument
           for
           liberty
           of
           conscience
           ,
           from
           
             Acts
          
           5.
           38
           ,
           39.
           
           Suppose
           
             Gamaliels
          
           principles
           to
           be
           good
           ,
           and
           this
           speech
           to
           be
           of
           truth
           and
           authority
           ,
           (
           which
           I
           have
           proved
           it
           is
           not
           )
           yet
           it
           is
           not
           applicable
           to
           the
           toleration
           of
           hereticks
           and
           sectaries
           now
           ,
           that
           
           case
           of
           the
           Apostles
           being
           extraordinary
           ,
           and
           great
           miracles
           wrought
           by
           them
           ,
           to
           the
           conviction
           of
           their
           most
           malignant
           opposites
           ,
           
             Act.
          
           4.
           16.
           
        
         
           
             Some
             it
             may
             be
             will
             object
             further
             from
          
           Isa.
           11.
           9.
           
           
             a
             place
             objected
             in
             the
          
           Paraenetick
           ,
           pag.
           3.
           
           They
           shall
           not
           hurt
           nor
           destroy
           in
           all
           my
           holy
           mountaine
           .
           
             And
          
           Luke
           9.
           54.
           
           And
           when
           his
           disciples
           James
           and
           John
           saw
           this
           ,
           they
           said
           ,
           Lord
           wilt
           thou
           that
           we
           command
           fire
           to
           come
           downe
           from
           heaven
           ,
           and
           consume
           them
           ,
           even
           as
           Elias
           did
           ?
           But
           he
           turned
           and
           rebuked
           them
           ,
           and
           said
           ,
           Ye
           know
           not
           what
           manner
           of
           spirit
           ye
           are
           of
           ,
           for
           the
           Sonne
           of
           man
           is
           not
           come
           to
           destroy
           mens
           lives
           ,
           but
           to
           save
           them
           .
           
             A
             place
             objected
             by
          
           Nicolaides
           Refut
           .
           tract.
           de
           Eccl
           ,
           cap.
           4.
           
        
         
           
             Answ.
          
           That
           prophecy
           concerning
           the
           Christian
           Church
           ,
           
             Isa.
          
           11.
           9.
           is
           not
           to
           be
           understood
           generally
           ,
           as
           the
           word
           soundeth
           ,
           for
           then
           adulterers
           ,
           murtherers
           ,
           &c.
           are
           not
           to
           be
           hurt
           and
           destroyed
           by
           the
           Christian
           Magistrate
           .
           The
           meaning
           therefore
           is
           ,
           that
           those
           who
           have
           formerly
           been
           as
           Lions
           &
           Wolves
           to
           the
           poor
           Lambs
           of
           Christ
           ,
           shall
           either
           be
           renewed
           and
           changed
           in
           their
           nature
           ,
           or
           (
           which
           is
           more
           probable
           )
           shal
           be
           so
           restrained
           and
           overawed
           by
           the
           power
           and
           providence
           of
           God
           ,
           that
           it
           shal
           not
           be
           in
           their
           power
           to
           hurt
           or
           destroy
           any
           of
           the
           Saints
           for
           the
           truth
           or
           the
           Gospels
           sake
           .
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Neither
             shall
             they
             bee
             able
             to
             destroy
             any
             :
          
           So
           the
           
             Septuagints
             .
          
           God
           shall
           so
           preserve
           and
           protect
           his
           Church
           ,
           that
           she
           shall
           be
           like
           a
           Lamb
           among
           Wolves
           ,
           or
           like
           a
           Kid
           among
           Leopards
           ,
           or
           like
           a
           Childe
           putting
           his
           hand
           on
           the
           Cockatrice
           den
           ,
           and
           yet
           shall
           not
           be
           hurt
           nor
           destroyed
           thereby
           .
           And
           as
           this
           prophecie
           guardeth
           and
           protecteth
           none
           but
           those
           who
           are
           in
           Gods
           holy
           Mountaine
           ,
           professors
           and
           lovers
           of
           the
           Gospel
           ,
           and
           the
           ordinances
           of
           Jesus
           Christ
           :
           So
           our
           Lord
           Christs
           rebuke
           ,
           
             Luke
          
           9.
           54
           ,
           55.
           striketh
           not
           against
           any
           just
           and
           necessary
           severity
           ,
           but
           against
           a
           private
           vindictive
           spirit
           ,
           and
           carnall
           blinde
           zeale
           :
           It
           being
           the
           purpose
           of
           Christ
           ,
           then
           ,
           most
           of
           all
           other
           times
           ,
           not
           to
           exercise
           violence
           ,
           (
           as
           tyrants
           doe
           in
           conquering
           new
           dominions
           )
           but
           to
           conquer
           and
           subdue
           soules
           by
           his
           doctrine
           and
           miracles
           ,
           with
           a
           spirit
           of
           
           meeknesse
           ,
           especially
           having
           to
           doe
           with
           the
           
             Samaritans
             ,
          
           or
           any
           other
           who
           had
           never
           yet
           knowne
           nor
           received
           the
           Gospel
           .
           Even
           those
           who
           say
           most
           for
           a
           coercive
           power
           to
           be
           put
           forth
           against
           Heretickes
           and
           Schismaticks
           ,
           doe
           not
           allow
           of
           the
           compelling
           of
           Infidels
           ,
           Pagans
           ,
           or
           Jewes
           ,
           by
           externall
           punishments
           to
           receive
           the
           Gospel
           .
        
         
           But
           now
           after
           all
           this
           debate
           upon
           the
           question
           in
           hand
           ,
           and
           after
           all
           these
           arguments
           for
           the
           affirmative
           and
           for
           the
           negative
           ,
           some
           will
           happily
           desire
           and
           expect
           some
           further
           modification
           and
           explanation
           of
           the
           matter
           in
           certain
           positive
           conclusions
           or
           distinguishing
           assertions
           .
           For
           whose
           satisfaction
           I
           say
           ,
        
         
           First
           ,
           there
           are
           five
           sorts
           of
           toleration
           proceeding
           from
           five
           different
           principles
           .
           1.
           
           Of
           
             indifferency
             .
          
           2.
           
           Of
           
             policy
             .
          
           3.
           
           Of
           
             pretended
             conscience
          
           and
           
             equity
             .
          
           4.
           
           Of
           
             necessity
             .
          
           5.
           
           Of
           
             charity
             .
          
        
         
           The
           first
           is
           when
           the
           Magistrate
           is
           a
           Nullifidian
           ,
           Neutralist
           ,
           and
           Adiaphorist
           ,
           esteeming
           as
           
             Gallio
          
           did
           ,
           
             questions
             of
             the
             law
          
           and
           of
           the
           Ordinances
           of
           Christ
           ,
           to
           be
           
             of
             words
             &
             names
             ,
          
           or
           things
           
             which
             he
             careth
             not
             for
             ,
             Acts
          
           18.
           14
           ,
           15.
           
        
         
           The
           second
           is
           when
           the
           Magistrate
           tolerateth
           hereticks
           and
           sectaries
           for
           his
           own
           profit
           ,
           or
           some
           such
           interest
           of
           policy
           ,
           such
           as
           maketh
           the
           Pope
           to
           tolerate
           the
           Jews
           in
           
             Italy
             ,
          
           yea
           in
           
             Rome
          
           it self
           ,
           where
           they
           have
           their
           synagogues
           ,
           circumcision
           and
           liturgies
           ,
           because
           his
           profit
           by
           them
           is
           greater
           then
           by
           the
           very
           Courtizans
           ;
           yea
           ,
           besides
           their
           certain
           tribute
           ,
           he
           doth
           sometimes
           impose
           on
           them
           a
           subsidy
           of
           ten
           thousand
           crownes
           extraordinary
           for
           some
           service
           of
           the
           State
           ,
           as
           
             Europae
             speculum
             ,
             pag.
          
           221
           ,
           222.
           hath
           represented
           to
           us
           .
           And
           whether
           the
           States
           of
           the
           united
           Provinces
           do
           not
           grant
           tolerations
           upon
           the
           like
           interests
           of
           their
           own
           profit
           ,
           I
           leave
           it
           to
           the
           judgement
           of
           their
           own
           consciences
           .
        
         
           The
           third
           is
           the
           toleration
           pleaded
           for
           here
           ,
           by
           Mr
           
             Williams
             ,
             the
             compassionate
             Samaritane
             ,
             &c.
          
           as
           if
           justice
           ,
           equity
           ,
           duty
           ,
           and
           conscience
           should
           make
           the
           Magistrate
           forbear
           all
           coercive
           power
           in
           matters
           of
           religion
           .
           All
           these
           three
           I
           utterly
           condemn
           ,
           and
           the
           former
           arguments
           doe
           strongly
           militate
           against
           them
           .
        
         
         
           The
           fourth
           kinde
           of
           toleration
           ,
           arising
           from
           necessity
           which
           hath
           no
           law
           ,
           
           may
           well
           be
           mourned
           for
           as
           an
           affliction
           ,
           it
           cannot
           be
           condemned
           as
           the
           Magistrates
           fault
           .
           Even
           a
           
             David
          
           may
           have
           cause
           to
           complain
           that
           the
           sons
           of
           
             Zerviah
          
           are
           too
           strong
           for
           him
           .
           In
           such
           cases
           as
           these
           ,
           our
           Divines
           have
           given
           a
           relief
           to
           the
           conscience
           of
           the
           Christian
           Magistrate
           ,
           purging
           him
           of
           the
           guilt
           of
           this
           kind
           of
           toleration
           ;
           provided
           always
           ,
           that
           he
           hath
           endeavoured
           so
           farre
           as
           he
           can
           to
           extirpate
           heresies
           ,
           and
           to
           establish
           the
           true
           religion
           only
           .
           Which
           hath
           nothing
           to
           doe
           with
           that
           principle
           now
           defended
           ,
           that
           the
           Magistrate
           though
           he
           may
           never
           so
           easily
           ,
           yet
           he
           ought
           not
           nor
           cannot
           without
           sin
           exercise
           a
           coercive
           power
           in
           matters
           of
           religion
           .
        
         
           The
           fifth
           and
           last
           is
           that
           kind
           of
           toleration
           whereby
           the
           Magistrate
           when
           it
           is
           in
           the
           power
           of
           his
           hand
           to
           punish
           and
           extirpate
           ,
           yet
           having
           to
           doe
           with
           such
           of
           whom
           there
           is
           good
           hope
           either
           of
           reducing
           them
           by
           convincing
           their
           judgements
           ,
           or
           of
           uniting
           them
           to
           the
           Church
           by
           a
           safe
           accommodation
           of
           differences
           ,
           he
           granteth
           them
           a
           
             Supersedeas
             ;
          
           or
           though
           there
           be
           no
           such
           grounds
           of
           hope
           concerning
           them
           ,
           
           yet
           while
           he
           might
           crush
           them
           with
           the
           foot
           of
           power
           ,
           in
           Christian
           pity
           and
           moderation
           ,
           he
           forbeareth
           so
           far
           as
           may
           not
           be
           destructive
           to
           the
           peace
           and
           right
           government
           of
           the
           Church
           ,
           using
           his
           coercive
           power
           with
           such
           mixture
           of
           mercy
           as
           createth
           no
           mischief
           to
           the
           rest
           of
           the
           Church
           .
           I
           speak
           not
           only
           of
           bearing
           with
           those
           who
           are
           weak
           in
           the
           faith
           ,
           
             Rom.
          
           15.
           1.
           but
           of
           sparing
           even
           those
           who
           have
           perverred
           the
           faith
           ,
           so
           far
           as
           the
           word
           of
           God
           and
           rules
           of
           Christian
           moderation
           would
           have
           severity
           tempered
           
           with
           mercy
           :
           that
           is
           (
           as
           hath
           been
           said
           )
           so
           far
           as
           is
           not
           destructive
           to
           the
           Churches
           peace
           ,
           nor
           shaketh
           the
           ●oundations
           of
           the
           established
           form
           of
           Church
           government
           ,
           and
           no
           further
           :
           these
           last
           two
           kinds
           of
           toleration
           are
           allowed
           ;
           the
           first
           three
           are
           wholy
           condemned
           .
        
         
           My
           second
           distinction
           is
           concerning
           the
           punishments
           inflicted
           by
           the
           Magistrate
           upon
           Hereticks
           .
           
           They
           are
           either
           
             exterminative
             ,
          
           or
           
             medicinall
             .
          
           Such
           as
           blaspheme
           God
           or
           Jesus
           Christ
           ,
           or
           who
           fall
           away
           themselves
           and
           seduce
           others
           to
           Idolatry
           ,
           ought
           to
           be
           utterly
           cut
           off
           according
           to
           the
           law
           of
           God
           .
           But
           as
           for
           other
           Hereticks
           ,
           they
           are
           to
           be
           chastened
           with
           medicinall
           punishments
           as
           mulcts
           ,
           imprisonments
           ,
           banishment
           ,
           by
           which
           through
           Gods
           blessing
           they
           may
           be
           humbled
           ,
           ashamed
           ,
           and
           reduced
           .
           Not
           that
           I
           think
           the
           proper
           end
           of
           civill
           and
           coercive
           punishments
           to
           be
           the
           conversion
           and
           salvation
           of
           the
           Delinquent
           ,
           (
           which
           is
           the
           end
           of
           Church
           censures
           &
           of
           Excommunication
           it self
           )
           but
           that
           the
           right
           method
           of
           proceeding
           doth
           require
           that
           the
           Magistrate
           inflict
           the
           smaller
           punishments
           first
           ,
           that
           there
           may
           be
           place
           for
           the
           offenders
           bringing
           forth
           of
           fruits
           worthy
           of
           repentance
           ,
           and
           he
           may
           be
           at
           least
           reduced
           to
           externall
           order
           and
           obedience
           ,
           being
           perswade●
           by
           the
           terror
           of
           civill
           power
           ,
           which
           may
           and
           doth
           (
           when
           blessed
           of
           God
           )
           prove
           a
           preparation
           to
           free
           obedience
           ,
           as
           the
           needle
           is
           to
           the
           thread
           ,
           or
           the
           law
           to
           the
           Gospell
           ,
           servile
           fear
           to
           filiall
           fear
           :
           and
           that
           the
           Magistrate
           step
           not
           up
           to
           the
           highest
           justice
           till
           other
           punishments
           have
           proved
           ineffectuall
           :
           which
           made
           
             Constantine
          
           punish
           the
           Hereticks
           of
           his
           time
           not
           with
           death
           ,
           but
           with
           banishment
           ,
           as
           is
           manifest
           by
           the
           Proem
           of
           the
           Councell
           of
           
             Nice
             .
          
           In
           such
           cases
           it
           may
           be
           said
           to
           the
           Heretick
           of
           the
           Magistrate
           ,
           
             He
             is
             the
             Minister
             of
             God
             to
             thee
             for
             good
             ,
          
           
           more
           good
           I
           am
           sure
           ,
           
           then
           if
           the
           golden
           reins
           of
           civill
           justice
           should
           be
           loosed
           ,
           and
           he
           suffered
           to
           doe
           what
           he
           list
           .
           Therefore
           
             Augustine
          
           likeneth
           this
           coercive
           punishing
           of
           Hereticks
           to
           
             Sarah
          
           her
           dealing
           roughly
           with
           
             Hagar
             ,
          
           for
           her
           good
           and
           humiliation
           .
           I
           conclude
           ,
           connivence
           and
           indulgence
           to
           Hereticks
           is
           a
           
             cruell
             mercy
             :
          
           correction
           is
           a
           
             mercifull
             severity
             ,
          
           and
           a
           
             wholesome
             medicine
             ,
          
           as
           well
           to
           themselves
           as
           to
           the
           Church
           .
        
         
           
             Thirdly
             ,
          
           we
           must
           distinguish
           betwixt
           the
           coercive
           power
           of
           the
           Magistrare
           in
           matters
           of
           religion
           ,
           and
           the
           abuse
           of
           that
           power
           ;
           when
           we
           justifie
           the
           power
           ,
           we
           justifie
           not
           the
           abuse
           of
           it
           ;
           and
           when
           we
           condemn
           the
           abuse
           ,
           we
           must
           not
           therefore
           condemn
           the
           power
           .
           
             Acontius
             Stratag.
             Stat.
             li
             .
          
           3.
           
             pag.
          
           147.
           buildeth
           much
           upon
           this
           notion
           ,
           let
           a
           man
           imagine
           that
           his
           lot
           is
           fallen
           in
           those
           times
           when
           the
           truth
           is
           persecuted
           by
           authority
           ,
           when
           the
           Magistrate
           justifieth
           the
           wicked
           and
           condemneth
           the
           godly
           ,
           (
           which
           hath
           been
           the
           more
           ordinary
           condition
           of
           the
           Church
           )
           and
           then
           let
           him
           accordingly
           shape
           the
           resolution
           of
           the
           question
           concerning
           the
           Magistrates
           punishing
           of
           Hereticks
           .
           Will
           not
           a
           man
           think
           (
           saith
           he
           )
           it
           had
           been
           better
           that
           Hereticks
           had
           not
           been
           punished
           ,
           then
           that
           upon
           pretence
           of
           coercive
           power
           against
           Hereticks
           ,
           the
           edge
           of
           the
           Civill
           sword
           be
           turned
           towards
           the
           Preachers
           and
           Professors
           of
           the
           truth
           ?
           But
           notwithstanding
           of
           all
           this
           ,
           truth
           must
           be
           truth
           ,
           and
           justice
           must
           be
           justice
           ,
           abuse
           it
           who
           will
           .
           Parliaments
           and
           Synods
           have
           been
           many
           times
           enemies
           to
           the
           truth
           ,
           and
           have
           abused
           their
           power
           in
           matters
           of
           religion
           :
           must
           we
           therefore
           deny
           the
           power
           of
           Parliaments
           and
           Synods
           ?
           or
           must
           we
           cast
           off
           any
           ordinance
           of
           God
           because
           of
           the
           abuse
           of
           it
           ?
           If
           the
           thing
           were
           indifferent
           ,
           the
           abuse
           might
           take
           away
           the
           use
           :
           not
           so
           ,
           when
           the
           thing
           is
           necessary
           .
           I
           adde
           (
           which
           is
           well
           observed
           by
           
             Calvin
          
           )
           when
           
             Jeremiah
          
           was
           
           accused
           and
           arraigned
           as
           worthy
           to
           die
           ,
           his
           defence
           is
           not
           this
           ,
           
             You
             ought
             not
             to
             vindicate
             religion
             with
             the
             sword
             ,
             nor
             put
             any
             man
             to
             death
             for
             the
             cause
             of
             conscience
             ,
          
           but
           this
           is
           it
           ,
           
             Know
             ye
             for
             a
             certain
             ,
             that
             if
             ye
             put
             me
             to
             death
             ,
             ye
             shall
             surely
             bring
             innocent
             bloud
             upon
             your selves
             ,
             and
             upon
             this
             city
             ,
             and
             upon
             the
             inhabitants
             thereof
             :
             for
             of
             a
             truth
             the
             Lord
             hath
             sent
             me
             unto
             you
             to
             speak
             all
             these
             words
             in
             your
             ears
             ,
             Jer.
          
           26.
           15.
           
           Neither
           did
           ever
           the
           Apostles
           (
           though
           often
           persecuted
           )
           plead
           the
           unlawfulnesse
           of
           persecuting
           men
           for
           heresie
           ,
           but
           they
           pleaded
           the
           goodnesse
           of
           their
           cause
           ,
           and
           that
           they
           were
           no
           Hereticks
           .
        
         
           
             Fourthly
             ,
          
           I
           distinguish
           betwixt
           bare
           opinions
           or
           speculations
           ,
           and
           scandalous
           or
           pernicious
           practices
           ,
           as
           Mr
           
             Burton
          
           doth
           in
           his
           
             Vindication
             of
             the
             Independent
             Churches
             ,
             pag.
             70.
             
             You
             must
             distinguish
             ,
          
           saith
           he
           ,
           
             betwixt
             mens
             consciences
             and
             their
             practises
             .
             The
             conscience
             simply
             considered
             in
             it self
             is
             for
             God
             ,
             the
             Lord
             of
             the
             conscience
             alone
             to
             judge
             ,
             as
             before
             .
             But
             for
             a
             mans
             practises
             (
             of
             which
             alone
             man
             can
             take
             cognizance
             )
             if
             they
             be
             against
             any
             of
             Gods
             Commandements
             of
             the
             first
             or
             second
             Table
             ;
             that
             appertains
             to
             the
             civill
             Magistrate
             to
             punish
             ,
             who
             is
             for
             this
             cause
             called
          
           Custos
           utriusque
           Tabulae
           ,
           
           
             the
             keeper
             of
             both
             Tables
             :
          
           for
           this
           he
           citeth
           
             Rom.
          
           13.
           3
           ,
           4.
           and
           addeth
           .
           
             So
             as
             we
             see
             here
             what
             is
             the
             object
             of
             civill
             power
             ,
             to
             wit
             ,
             actions
             good
             or
             bad
             ,
             not
             bare
             opinions
             ,
             not
             thoughts
             ,
             not
             conscience
             ,
             but
             actions
             .
          
           And
           this
           is
           his
           answer
           to
           the
           Interrogatory
           concerning
           the
           lawfull
           coercive
           power
           of
           civill
           Magistrates
           in
           suppressing
           heresies
           .
           In
           which
           he
           handsomely
           yeeldeth
           the
           point
           ,
           for
           who
           doth
           advise
           the
           Parliament
           to
           punish
           men
           for
           their
           thoughts
           ,
           or
           bare
           opinions
           ,
           or
           for
           conscience
           simply
           considered
           in
           it self
           ?
           It
           is
           for
           preaching
           ,
           printing
           ,
           spreading
           of
           dangerous
           opinions
           ,
           for
           schismaticall
           ,
           pernicious
           and
           scandalous
           practises
           ,
           for
           drawing
           factions
           among
           the
           people
           contrary
           to
           the
           Covenant
           ,
           for
           resisting
           the
           reformation
           of
           religion
           ,
           for
           lying
           and
           railing
           against
           the
           Covenant
           ,
           the
           Parliament
           ,
           the
           assembly
           of
           Divines
           ,
           or
           against
           the
           reformed
           Churches
           .
        
         
           
             Fifthly
             ,
          
           we
           must
           distinguish
           the
           persons
           who
           are
           in
           the
           
           Error
           ,
           whether
           
             Heresiarchs
          
           and
           
             ring-leaders
             ,
          
           or
           whether
           
             followers
          
           only
           ,
           and
           such
           as
           do
           
             actiagere
             ;
          
           whether
           
             schismatizing
             ,
          
           or
           
             schismatized
             ;
          
           whether
           more
           
             weake
             ,
          
           or
           more
           
             wilfull
             ;
          
           whether
           
             seducers
             ,
          
           or
           
             seduced
             ;
          
           whether
           
             pious
             ,
          
           or
           
             prophane
             ,
          
           or
           
             Pharisaicall
             ;
          
           whether
           peaceable
           ,
           moderate
           ,
           calme
           ,
           docile
           ,
           or
           turbulent
           ,
           factious
           ,
           fierce
           ,
           railing
           ,
           obstinate
           ,
           incorrigible
           .
           So
           that
           when
           the
           thing
           is
           brought
           from
           the
           
             Thesis
          
           to
           the
           
             Hypothesis
             ,
          
           there
           is
           very
           much
           to
           be
           trusted
           to
           the
           prudence
           ,
           circumspection
           ,
           and
           observation
           of
           those
           who
           are
           in
           authority
           ,
           
           to
           set
           apart
           those
           for
           punishment
           who
           resist
           Reformation
           ,
           as
           
             Jannes
          
           and
           
             Jambres
          
           did
           resist
           
             Moses
             ,
             2
             Tim.
          
           3.
           8.
           and
           are
           said
           to
           trouble
           the
           Churches
           ,
           
             Act.
          
           15.
           24.
           
           
             Gal.
             1.
             7.
             
             &
          
           5.
           12.
           and
           to
           trouble
           them
           more
           or
           lesse
           ,
           as
           they
           are
           more
           or
           lesse
           troublers
           of
           Israel
           .
           Let
           not
           the
           Magistrate
           feare
           to
           say
           to
           every
           
             Achan
             ,
             Why
             hast
             thou
             troubled
             us
             ?
             the
             Lord
             shall
             trouble
             thee
             this
             day
             ,
             Jos.
          
           7.
           25.
           
           Other
           seduced
           ones
           the
           Magistrate
           is
           to
           command
           
             sub
             poena
             ,
          
           and
           cause
           them
           stand
           to
           the
           Covenant
           of
           God
           ,
           as
           
             Iosiah
          
           did
           ,
           if
           they
           cannot
           be
           perswaded
           to
           doe
           it
           willingly
           .
           If
           the
           Magistrate
           miscarry
           in
           a
           misapplication
           of
           his
           coercive
           power
           ,
           let
           him
           answer
           to
           God
           and
           his
           conscience
           for
           his
           error
           .
           It
           is
           not
           in
           my
           thoughts
           either
           to
           plead
           for
           or
           allow
           of
           the
           persecuting
           of
           pious
           and
           peaceable
           men
           .
        
         
           
             Sixtly
             ,
          
           as
           the
           
             reformation
          
           and
           
             preservation
          
           of
           religion
           differ
           much
           from
           the
           
             propagation
          
           of
           religion
           :
           so
           the
           coercive
           power
           put
           forth
           in
           the
           suppressing
           of
           Heresie
           or
           Schisme
           ,
           is
           a
           thing
           of
           another
           nature
           then
           the
           compelling
           of
           Infidels
           by
           the
           sword
           to
           receive
           the
           Gospell
           .
           Let
           the
           
             Pope
             ,
          
           and
           the
           
             Spaniard
             ,
          
           and
           
             Mahomet
          
           propagate
           religion
           by
           the
           sword
           ;
           that
           is
           not
           it
           I
           plead
           for
           .
           None
           of
           the
           Gentiles
           was
           of
           old
           compelled
           to
           be
           circumcised
           ,
           but
           being
           circumcised
           he
           might
           be
           compelled
           to
           keepe
           the
           Law
           of
           
             Moses
             .
          
           Also
           if
           strangers
           of
           the
           Gentiles
           were
           sojourning
           or
           trading
           in
           the
           land
           of
           Israel
           ,
           
           they
           might
           be
           compelled
           to
           abstaine
           from
           the
           publicke
           and
           scandalous
           breaking
           of
           the
           morall
           Law
           ,
           
             Nehem.
          
           13.
           16.
           21.
           
           
             Exod.
          
           20.
           10.
           which
           things
           did
           belong
           to
           the
           
             preservation
             ,
          
           not
           to
           the
           
             propagation
          
           of
           religion
           .
        
         
           
             Seventhly
             ,
          
           to
           establish
           by
           a
           law
           the
           toleration
           ,
           liberty
           and
           immunity
           of
           such
           a
           Sect
           or
           Way
           ,
           so
           as
           all
           that
           will
           may
           joyne
           in
           it
           ,
           is
           a
           thing
           of
           most
           dangerous
           consequence
           .
           But
           to
           permit
           such
           or
           so
           many
           persons
           of
           a
           Sect
           to
           enjoy
           the
           liberty
           of
           their
           owne
           consciences
           and
           practices
           ,
           with
           such
           limitations
           as
           shall
           be
           found
           necessary
           ,
           is
           a
           
             tolerable
             Toleration
             ,
          
           I
           meane
           a
           thing
           though
           not
           to
           be
           wished
           ,
           yet
           to
           be
           allowed
           .
           The
           
             Romans
          
           in
           their
           Heathenish
           way
           did
           put
           a
           difference
           betwixt
           these
           two
           :
           
           when
           they
           abolished
           the
           
             Bacchanalian
          
           festivity
           and
           discharged
           it
           ,
           they
           granted
           no
           toleration
           to
           such
           as
           pleased
           still
           to
           observe
           it
           :
           only
           they
           were
           content
           that
           some
           few
           upon
           leave
           first
           obtained
           from
           the
           Senate
           ,
           and
           upon
           certaine
           conditions
           ,
           might
           be
           permitted
           to
           continue
           their
           owne
           practice
           ,
           as
           to
           their
           part
           .
        
         
           
             Eightly
             ,
          
           there
           is
           also
           a
           great
           difference
           betwixt
           
             Toleration
          
           and
           
             Accommodation
             .
          
           By
           
             accommodation
          
           I
           understand
           an
           agreement
           of
           dissenters
           with
           the
           rest
           of
           the
           Church
           in
           practicall
           conclusions
           ,
           so
           that
           if
           any
           difference
           be
           ,
           it
           is
           in
           their
           
             principles
             ,
          
           not
           in
           their
           
             practices
             ,
          
           and
           so
           not
           obvious
           ,
           apparent
           and
           scandalous
           to
           people
           .
           I
           had
           rather
           goe
           two
           miles
           in
           an
           
             Accommodation
             ,
          
           (
           yea
           as
           many
           as
           the
           word
           of
           God
           will
           suffer
           me
           )
           then
           one
           mile
           in
           a
           
             Toleration
             .
          
           For
           in
           that
           way
           there
           is
           no
           schisme
           ,
           no
           rent
           in
           Israel
           ,
           but
           
             the
             Lord
             one
             ,
             and
             his
             name
             one
             .
          
           In
           this
           way
           there
           is
           
             Temple
             against
             Temple
             ,
          
           and
           
             Altar
             against
             Altar
             ,
             Manasseh
          
           against
           
             Ephraim
             ,
          
           and
           
             Ephraim
          
           against
           
             Manasseh
             ,
          
           and
           they
           both
           against
           
             Judah
             :
          
           a
           misery
           from
           which
           the
           Lord
           deliver
           us
           .
           I
           doe
           not
           deny
           but
           if
           a
           safe
           and
           
           happy
           Accommodation
           be
           impossible
           ,
           such
           a
           Toleration
           as
           I
           have
           formerly
           spoken
           of
           ,
           is
           not
           to
           be
           disallowed
           .
           But
           the
           Accommodation
           is
           a
           more
           excellent
           way
           ,
           and
           that
           which
           is
           to
           be
           rather
           embraced
           ,
           yea
           endeavoured
           for
           and
           followed
           after
           ,
           according
           to
           the
           Apostles
           rule
           ,
           
             Phil.
          
           3.
           15
           ,
           16.
           (
           which
           
             Isidorus
             Pelusiota
          
           did
           long
           since
           observe
           to
           be
           the
           best
           and
           happiest
           way
           of
           putting
           an
           end
           to
           divisions
           and
           dissentions
           in
           the
           Church
           )
           
             Let
             us
             therefore
             as
             many
             as
             be
             perfect
             be
             thus
             minded
             :
             and
             if
             in
             any
             thing
             ye
             be
             otherwise
             minded
             ,
             God
             shall
             reveale
             even
             this
             unto
             you
             .
             Neverthelesse
             whereto
             we
             have
             already
             attained
             ,
             let
             us
             walke
             by
             the
             same
             rule
             ,
             let
             us
             minde
             the
             same
             thing
             .
          
        
         
           If
           it
           be
           said
           ,
           
             Quorsum
             haec
             ?
          
           what
           doe
           I
           conclude
           from
           all
           this
           ?
           It
           is
           to
           leave
           this
           confirmed
           and
           sealed
           truth
           in
           the
           bosome
           of
           the
           High
           Court
           of
           Parliament
           ,
           and
           of
           all
           inferiour
           Magistrates
           according
           to
           their
           place
           and
           interest
           ,
           under
           them
           ,
           That
           it
           is
           their
           duty
           ,
           
             without
             respect
             of
             persons
             ,
             to
             endeavour
             the
             extirpation
             of
             Heresie
             and
             Schisme
             ,
             and
             whatsoever
             shall
             be
             found
             contrary
             to
             found
             doctrine
             ,
             and
             the
             power
             of
             godl●nesse
             ,
             lest
             they
             partake
             in
             other
             mens
             sinnes
             ,
             and
             thereby
             be
             in
             danger
             to
             receive
             of
             their
             plagues
             ;
             and
             that
             the
             Lord
             may
             be
             one
             ,
             and
             his
             name
             one
             in
             the
             three
             kingdomes
             :
          
           And
           to
           
             endeavour
             the
             discovery
             of
             all
             such
             as
             have
             beene
             or
             shall
             be
             evill
             instruments
             ,
             by
             hindring
             the
             reformation
             of
             Religion
             ,
             or
             making
             any
             faction
             or
             parti●●
             amongst
             the
             people
             ,
             contrary
             to
             the
             solemne
             League
             and
             Covenant
             ,
             that
             they
             may
             be
             brought
             to
             publick
             triall
             ,
             and
             receive
             condigne
             punishment
             ,
             &c.
             
          
           Which
           as
           they
           had
           great
           reason
           to
           sweare
           and
           covenant
           ,
           so
           now
           they
           have
           greater
           reason
           to
           performe
           accordingly
           ;
           and
           as
           it
           is
           in
           it selfe
           a
           duty
           ,
           and
           we
           tyed
           to
           it
           by
           
             the
             oath
             of
             God
             ,
          
           and
           
             his
             vawes
             that
             are
             upon
             us
             ,
          
           a●
           straitly
           as
           ever
           the
           sacrifice
           to
           the
           hornes
           of
           the
           altar
           :
           So
           we
           are
           to
           take
           speciall
           notice
           of
           the
           unhappy
           consequents
           which
           follow
           upon
           our
           slacknesse
           ,
           slownesse
           and
           〈◊〉
           ,
           in
           fulfilling
           that
           sacred
           Oath
           ,
           
             viz.
          
           The
           hindring
           of
           uniformity
           ,
           the
           continuing
           and
           increasing
           of
           n●pture
           both
           in
           Church
           and
           State
           ,
           the
           retarding
           of
           Reformation
           ,
           the
           spreading
           and
           multiplying
           of
           Heresies
           and
           Sects
           ,
           while
           every
           one
           doth
           
           what
           is
           right
           in
           his
           owne
           eyes
           ;
           the
           great
           scandall
           given
           both
           to
           enemies
           and
           friends
           :
           to
           enemies
           ,
           who
           are
           made
           to
           thinke
           worse
           of
           our
           Covenant
           ,
           because
           we
           doe
           not
           performe
           it
           :
           
             The
             Review
             of
             the
             Covenant
             ,
          
           printed
           at
           
             Oxford
             ,
          
           upbraideth
           us
           with
           this
           :
           that
           Heresie
           and
           Schisme
           was
           never
           more
           suffered
           ,
           and
           lesse
           suppressed
           in
           
             London
             ,
          
           then
           since
           we
           sware
           to
           endeavour
           the
           extirpation
           of
           the
           same
           :
           To
           friends
           also
           ,
           who
           are
           mightily
           stumbled
           by
           our
           promising
           so
           much
           ,
           and
           performing
           so
           little
           in
           this
           kinde
           :
           
           which
           the
           
             Wallachian
          
           Classis
           in
           their
           late
           Letter
           to
           the
           Reverend
           Assembly
           of
           Divines
           at
           
             Westminster
          
           (
           printed
           before
           
             Apollonius
          
           his
           Booke
           )
           doth
           sadly
           and
           seriously
           lay
           to
           our
           consciences
           .
        
         
           
             A
             Paraenetick
             .
          
           
             BEfore
             I
             end
             ,
             I
             have
             a
             word
             of
             exhortation
             for
             the
             five
             Apologists
             ,
             and
             such
             others
             as
             shall
             (
             I
             trust
             )
             agree
             with
             the
             Churches
             of
             both
             Kingdomes
             ,
             not
             only
             in
             one
             Confession
             of
             Faith
             ;
             but
             in
             one
             Directorie
             of
             Worship
             .
             Me
             thinks
             I
             heare
             them
             calling
             to
             me
             to
             say
             on
             .
             
               Et
               tu
               mi
               fili
               ?
            
             said
             
               Caesar
               .
            
             And
             must
             you
             also
             brethren
             ,
             give
             a
             wound
             to
             the
             body
             of
             Christ
             ?
             Doe
             not
             ,
             O
             doe
             not
             involve
             your selves
             in
             the
             plea
             of
             Toleration
             with
             the
             Separatists
             and
             Anabaptists
             .
             Do
             not
             partake
             in
             their
             
               Separation
               ,
            
             lest
             you
             partake
             in
             their
             
               suppression
               .
            
             Let
             us
             heare
             no
             more
             Paraeneticks
             for
             Toleration
             ,
             or
             liberty
             of
             Conscience
             :
             but
             as
             many
             as
             you
             will
             for
             a
             
               just
               and
               mercifull
               Accommodation
               :
            
             a
             thing
             mentioned
             by
             that
             Author
             ,
             
               pa.
            
             3.
             but
             not
             sought
             after
             .
             If
             you
             be
             the
             Sonnes
             of
             peace
             ,
             you
             shall
             be
             characterized
             by
             this
             
               Shibboleth
               ,
            
             you
             will
             call
             for
             Accommodation
             ,
             not
             for
             Toleration
             ;
             for
             one
             way
             ,
             
             not
             for
             two
             .
             Let
             there
             be
             no
             strife
             betweene
             us
             and
             you
             ,
             
               for
               we
               be
               brethren
               :
            
             and
             is
             not
             the
             
               Canaanite
            
             and
             the
             
               Perizzite
            
             yet
             in
             the
             land
             ?
             O
             let
             it
             not
             be
             told
             in
             
               Gath
               ,
            
             nor
             published
             in
             the
             streets
             of
             
               Ashkelon
               .
            
             Let
             it
             not
             be
             said
             ,
             that
             
             there
             can
             be
             no
             unity
             in
             the
             Church
             without
             Prelacy
             .
             Brethren
             I
             charge
             you
             
               by
               the
               Roes
               and
               by
               the
               Hindes
               of
               the
               field
               ,
            
             
             
               that
               ye
               awake
               not
               nor
               stirre
               up
               Jesus
               Christ
               till
               he
               please
               ;
            
             for
             his
             rest
             is
             sweet
             and
             glorious
             with
             his
             welbeloved
             .
             It
             shall
             bee
             no
             griefe
             of
             heart
             to
             you
             afterward
             ,
             that
             you
             have
             pleased
             others
             as
             well
             as
             your selves
             ,
             and
             have
             stretched
             your
             principles
             for
             an
             Accommodation
             in
             Church
             government
             ,
             as
             well
             as
             in
             Worship
             ,
             and
             that
             for
             the
             Churches
             peace
             and
             edification
             ;
             and
             that
             the
             eares
             of
             our
             common
             enemies
             may
             tingle
             ,
             
             when
             it
             shall
             be
             said
             ,
             
               The
               Churches
               of
               Christ
               in
               England
               have
               rest
               ,
               and
               are
               edified
               ,
               and
               walking
               in
               the
               feare
               of
               the
               Lord
               ,
               and
               in
               the
               joy
               of
               the
               Holy
               Ghost
               are
               multiplyed
               .
            
             Alas
             ,
             how
             shall
             our
             divisions
             and
             contentions
             hinder
             the
             preaching
             and
             learning
             of
             Christ
             ,
             and
             the
             edifying
             one
             another
             in
             love
             !
             
               Is
               Christ
               divided
               ?
            
             saith
             the
             Apostle
             .
             There
             is
             but
             one
             Christ
             ,
             yea
             the
             head
             and
             the
             body
             makes
             one
             Christ
             ,
             so
             that
             you
             cannot
             divide
             the
             body
             without
             dividing
             Christ
             .
             Is
             there
             so
             much
             as
             a
             seame
             in
             all
             Christs
             garment
             ?
             Is
             it
             not
             woven
             throughout
             from
             the
             top
             to
             the
             bottome
             ?
             Will
             you
             have
             one
             halfe
             of
             Israel
             to
             follow
             
               Tibni
               ,
            
             and
             another
             halfe
             to
             follow
             
               Omri
               ?
            
             O
             brethren
             ,
             we
             shall
             be
             one
             in
             heaven
             ,
             let
             us
             packe
             up
             differences
             in
             this
             place
             of
             our
             pilgrimage
             ,
             the
             best
             way
             wee
             can
             .
             Nay
             ,
             we
             will
             not
             despaire
             of
             unity
             in
             this
             world
             .
             
             Hath
             not
             God
             promised
             to
             give
             us
             
               one
               heart
               and
               one
               way
               ?
            
             and
             that
             
               Ephraim
               shall
               not
               envy
               Judah
               ,
               and
               Judah
               shall
               not
               vexe
               Ephraim
               ,
               but
               they
               shall
               flee
               upon
               the
               shoulders
               of
               the
               Philistims
               toward
               the
               East
               ,
               they
               shall
               spoile
               them
               of
               the
               East
               together
               ?
            
             
             Hath
             not
             the
             Mediator
             (
             whom
             the
             Father
             heareth
             alwayes
             )
             prayed
             that
             all
             his
             may
             be
             one
             ?
             Brethren
             ,
             it
             is
             not
             impossible
             ,
             pray
             for
             it
             ,
             endeavour
             it
             ,
             presse
             hard
             toward
             the
             marke
             of
             Accommodation
             .
             How
             much
             better
             is
             it
             that
             you
             be
             one
             with
             the
             other
             Reformed
             Churches
             ,
             though
             somewhat
             straitned
             and
             bound
             up
             ,
             then
             to
             bee
             divided
             though
             at
             full
             liberty
             and
             elbow-roome
             ?
             
             
               Better
               is
               a
               dry
               morsell
               and
               quietnesse
               therewith
               ,
               then
               a
               house
               full
               of
               sacrifices
               with
               strife
               .
            
             Doth
             not
             the
             Solemne
             League
             and
             Covenant
             binde
             you
             sincerely
             ,
             really
             ,
             and
             constantly
             to
             endeavour
             the
             nearest
             
             (
             marke
             
               nearest
            
             )
             uniformity
             and
             conjunction
             in
             religion
             :
             and
             that
             you
             shall
             not
             suffer
             your selves
             directly
             or
             indirectly
             to
             be
             withdrawne
             from
             this
             blessed
             union
             and
             conjunction
             .
             I
             know
             there
             is
             a
             spirit
             of
             jealousie
             walking
             up
             and
             downe
             .
             O
             beware
             of
             groundlesse
             feares
             and
             apprehensions
             .
             
               Iudge
               not
               ,
            
             
             
               lest
               you
               be
               judged
               .
               Iudge
               not
               according
               to
               appearance
               ,
               but
               judge
               righteous
               judgement
               .
            
             Many
             false
             rumours
             and
             surmises
             there
             have
             beene
             concerning
             the
             Presbyterian
             principles
             ,
             practices
             ,
             designes
             .
             
               Expertus
               loquor
               .
            
             I
             am
             perswaded
             if
             there
             were
             but
             a
             right
             understanding
             one
             of
             anothers
             intentions
             ,
             the
             Accommodation
             I
             speak
             of
             would
             not
             bee
             difficult
             .
             Brethren
             ,
             if
             you
             will
             not
             hearken
             to
             wholsome
             counsell
             ,
             you
             shall
             be
             the
             more
             inexcusable
             .
             I
             have
             in
             my
             eye
             that
             law
             of
             God
             ,
             
             
               Thou
               shalt
               not
               hate
               thy
               brother
               in
               thy
               heart
               :
               thou
               shalt
               in
               any
               wise
               rebuke
               thy
               neighbour
               ,
               and
               not
               suffer
               sinne
               upon
               him
               .
            
             
             
               Faithfull
               are
               the
               wounds
               of
               a
               friend
               .
               Therefore
               love
               the
               truth
               and
               peace
               .
            
             Yea
             ,
             
               seeke
               peace
               and
               pursue
               it
               .
            
          
           
             Consider
             what
             I
             say
             .
             The
             Lord
             guide
             your
             feet
             in
             the
             way
             of
             peace
             .
             And
             O
             that
             God
             would
             put
             it
             in
             your
             hearts
             to
             cry
             downe
             
               Toleration
               ,
            
             and
             to
             cry
             up
             
               Accommodation
               !
            
          
           
             Amen
             ,
             Amen
             .
          
           
             FINIS
             .
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A86009e-220
           
             
               See
            
             the
             Review
             of
             the
             Covenant
             .
          
        
         
           Notes for div A86009e-510
           
             In
             
               2am
               2ae
            
             disp.
             1.
             quaest.
             11.
             punct.
             .
             ●
             .
          
           
             *
             Brochmand
             .
             de
             magist.
             polit.
             cap
             2.
             quaest.
             3.
             dub
             2.
             
             Fatemur
             idol●latras
             istos
             crassos
             ,
             qui
             abos
             seducunt
             ,
             ●●cidendos
             esse
             .
             Et
             infra
             .
             Haereticos
             qui
             è
             territorio
             principis
             exire
             jussi
             ,
             de●rectant
             obsequium
             ,
             ac
             pacē
             publicam
             turbant
             ,
             vita
             plecti
             posse
             ,
             damus
             faciles
             .
             Et
             infra
             .
             Haereticos
             tanquam
             falsarios
             ,
             castigandos
             &
             puniondos
             esse
             censemus
             ,
             sed
             non
             morte
             ,
             verùm
             carcere
             ,
             exilio
             ,
             excommunicati●…e
             .
             Vide
             Cal●in
             .
             Refut
             .
             error
             .
             Mich.
             Serveti
             ,
             pag.
             694.
             inter
             opusc.
             Scimus
             tres
             esse
             errorum
             gradus
             :
             &
             quibusdam
             fatemur
             dandam
             esse
             veniam
             ,
             aliis
             modicam
             castigationem
             sufficere
             ,
             ut
             tantum
             manifesta
             impietas
             capital
             .
             suppl●cio
             plectatur
             .
             Fideles
             saepius
             Paulus
             hortatur
             ut
             se
             invicem
             tolerent
             ,
             quamvis
             aliqua
             sit
             inter
             eos
             dissensio
             :
             nempe
             siqua
             levis
             superstitio
             &
             inscitia
             simplicium
             m●n●es
             occupat
             ;
             ut
             cam
             patientia
             corrigere
             potiùs
             studeant
             ,
             quàm
             intemperanter
             ad
             vindictam
             efferveant
             .
             Secundum
             errorum
             genus
             ,
             etsi
             castigationem
             meretur
             ,
             mediocris
             tamen
             adhibenda
             est
             severicas
             :
             tantum
             ne
             indulgentiâ
             alatur
             eorum
             improbitas
             &
             contumacia
             qui
             fidei
             unitatem
             scindere
             cuperent
             .
             Sed
             ubi
             à
             s●is
             fundamentis
             convellitur
             religio
             ,
             detestandae
             in
             Deum
             blasphemi●e
             pro●e●untur
             ,
             impiis
             &
             pestiferis
             dogmatibus
             in
             exitium
             rapiuntur
             animae
             ;
             denique
             ubi
             palam
             defectio
             ab
             un●…o
             Deo
             ,
             purâque
             doctrinâ
             tentatur
             ,
             ad
             extremum
             illud
             remedium
             descendere
             necesse
             est
             ,
             ne
             mo
             tale
             venenum
             longius
             serpat
             .
             
               This
               Treatise
               is
               approved
               by
            
             Bulling●r
             
               in
               an
               Epistle
               to
            
             Calvin
             .
             Vide
             Calv.
             Epist.
             p.
             197.
             
               where
               he
               addeth
               :
            
             Dudum
             D.
             Vr●anus
             Regius
             unà
             cum
             omn●bus
             Luneburgen
             .
             Ecclesiae
             ministris
             ,
             edito
             etiam
             l●bro
             Germanico
             ,
             ostendit
             jure
             divino
             &
             humano
             coerceri
             Haereticos
             .
             
               Concerning
               moderation
               he
               saith
               after
               :
            
             Scio
             tibi
             nec
             crudele
             esse
             i●genium
             ,
             nec
             te
             ullam
             atrocitatem
             approbare
             :
             quis
             nesciat
             etiam
             hîc
             modum
             adhibendum
             esse
             ?
             At
             quomodo
             Serveto
             Lernae
             haereseôn
             &
             pertinacissimo
             homini
             parci
             potuerit
             ,
             non
             video
             .
             
               When
            
             Monfortius
             
               had
               stated
               the
               question
               thus
               :
            
             Sunt
             quidam
             qui
             volunt
             omnes
             Haereticos
             ,
             hoc
             est
             ,
             ab
             ipsis
             dissent●entes
             ,
             interfici
             ,
             &c.
             
             Beza
             
               ansvvereth
               him
               :
            
             Ergo
             si
             potest
             ,
             vel
             unum
             nominet
             qui
             aut
             omnes
             Haereticos
             c●●suerit
             interficiendos
             ,
             aut
             ita
             sibi
             placuerit
             ut
             alios
             omnes
             diversum
             sentientes
             pro
             haereticis
             habuerit
             .
          
           
             Stratag.
             Satan
             .
             lib.
             3.
             pa.
             150
             ,
             151.
             
             Sed
             sunt
             qui
             tantum
             usque
             ad
             Christum
             viguisse
             cam
             legē
             putent
             ,
             &c.
             
             Et
             poenam
             illam
             corporalem
             aeternae
             damnationis
             typum
             fuisse
             ,
             &c.
             Quae
             quidem
             conjectura
             adeo
             mihi
             non
             inepta
             visa
             est
             ,
             ut
             quamobrem
             rejici
             possit
             non
             inve●i●em
             ;
             nisi
             ei
             ratio
             in
             lege
             posita
             refraga●etur
             .
             Est
             〈◊〉
             in
             〈◊〉
             Vt
             omnis
             Israel
             audiens
             time●●
             ,
             neque
             pos●●ac
             quicquam
             admittat
             ej●smodi
             .
             Quae
             certe
             ratio
             perpetuo
             v●get
             .
          
           
             *
             Pela●gus
             in
             Deuter.
             13
             Qui
             blas●hem●
             sunt
             ,
             qui
             Ecclesiam
             &
             Rem●ub
             .
             a●erte
             t●●●ant
             ,
             qu
             sed●t●osi
             sunt
             meritas
             incurr●nt
             poer●s
             :
             caet●●
             corrige●di
             s●nt
             ,
             modisque
             〈…〉
             ex●mplo
             Theodosi●
             &
             Justiniani
             Imperat●rum
             ,
             apud
             Socratem
             lib.
             5.
             c.
             10.
             
             Theodosius
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             urbe
             ej●cit
             .
          
           
             Tom.
             2.
             Ep.
             50.
             
          
           
             See
             Bacous
             Essayes
             pag.
             11
             ,
             12.
             
          
           
             Epist.
             50.
             
             No●null
             ●fratribus
             videbatur
             ,
             ●n
             quibus
             &
             ego
             eram
             ,
             quamvis
             Donatistarum
             rab●es
             usquequaque
             saeviret
             ,
             non
             esse
             petendū
             ab
             Imperatoribus
             ,
             ut
             ipsam
             haeresim
             juberent
             on●ino
             non
             esse
             ,
             paenam
             constituendo
             eis
             qui
             in
             illa
             esse
             voluissent
             :
             sed
             ho●
             potius
             constituere●●
             ,
             ut
             eorum
             furiosas
             violentias
             non
             paterentur
             .
             
               Notwithstanding
               he
               acknovvledgeth
               a
               great
               mercy
               of
               God
               in
               inclining
               the
               Emperors
               heart
               another
               way
               .
            
             Hinc
             ergo
             factum
             est
             ut
             Imperator
             religiosus
             &
             pius
             perlatis
             in
             notitiam
             suam
             talibus
             causis
             ,
             mallet
             piissimis
             legibus
             illius
             impietatis
             errorem
             omnino
             corrigere
             ,
             ●t
             eos
             qui
             contra
             Chr●stum
             Christi
             sign●
             portaren●
             ,
             ad
             unitatem
             Catholicam
             terrendo
             &
             coerceudo
             redigere
             ,
             quàm
             saeviendi
             tantum
             modo
             auferre
             licentiam
             ,
             &
             errandi
             ac
             percundi
             relinquere
             .
          
           
             Calv.
             Refut
             .
             error
             .
             Mich.
             Serveti
             .
             Porro
             ●rudelis
             est
             ista
             quam
             laudant
             elementia
             ,
             oves
             exponere
             in
             praedam
             ut
             lupis
             parcatur
             .
             Et
             infra
             .
             Quid
             enim
             absurdius
             est
             ,
             quam
             furta
             severè
             puniat
             Judex
             ,
             sacrilegiis
             licentiam
             dare
             ?
             quam
             suum
             cuique
             honorem
             salvū
             tucatur
             ,
             lacerandā
             impiis
             exponere
             Dei
             gloriā
             ?
          
           
             Tossanus
             in
             locum
             .
             Sunt
             qui
             hoc
             loco
             abutuntur
             ut
             probent
             non
             esse
             sumend
             ●m
             supplicium
             de
             haereticis
             .
             ●artwright
             .
             Hist.
             Christi
             ex
             4.
             
             Eva●g
             .
             lib.
             2.
             p.
             145.
             
             Sed
             hoc
             100
             Haereticorum
             patroni
             ad
             clientum
             suorū
             impunitatem
             a●●●●ndam
             abut●nt●r
             .
             Quibus
             vel
             ex
             hoc
             ipse
             loco
             resistitur
             .
             Et
             primum
             quidem
             quoniam
             hoc
             loco
             de
             to
             â
             improbocum
             universitate
             extirpanda
             agitur
             .
             Nihil
             igitur
             impedit
             quo
             minus
             quidam
             ex
             improborum
             turbâ
             del
             bati
             ,
             supplicio
             .
             Quod
             nisi
             ita●
             sit
             ,
             quo
             fundamento
             verbi
             Dei
             fares
             ,
             homicidae
             ,
             proditores
             ,
             &c.
             nsimiles
             morte
             mulctentur
             ?
             Nam
             si
             salva
             hujus
             parabolae
             doctrina
             ,
             hi
             in
             crucem
             agi
             aut
             capite
             truncari
             possint
             ,
             nedum
             haeretici
             multo
             magis
             mortis
             poenâ
             plectantus
             .
             Si
             enim
             peritura
             bona
             &
             hanc
             vitam
             eripien●es
             ,
             &c.
             
             Si
             Principis
             majestatem
             visla●s
             ,
             &c.
             n●dum
             ,
             &c.
             
             Deinde
             modo
             ita
             evellantur
             ut
             criti●um
             non
             unà
             eradicetur
             ,
             bonâ
             cum
             parab●le
             ver●â
             ,
             extmi
             posse
             liquet
             .
          
           
             
               〈…〉
               upon
               this
               par
               b●…
               mov●th
               this
               do●●…
               :
            
             Si
             pru●…
             be
             〈◊〉
             〈◊〉
             〈◊〉
             ,
             &
             isque
             aV
             messem●enenda
             est
             patie●●…
             ,
             quomodo
             ej●cie●d●
             su●t
             quidam
             de
             medi●
             nostrum
             ?
             
               I
               'le
               answereth
            
             Inter
             triticum
             et
             zizania
             qu●d
             nos
             appell●mus
             l●●…ium
             ,
             quamdiu
             be●la
             est
             &
             nondum
             culmus
             venit
             ad
             spicam
             grandis
             similtudo
             est
             ,
             &
             i●
             d●scernendo
             aut
             nulla
             aut
             perdiffic●l●s
             d●stantia
             .
             Praemonet
             ergo
             Dominus
             ,
             ne
             ubi
             quid
             ambiguum
             est
             ,
             cito
             s●●●entiam
             proferamus
             ,
             sed
             Deo
             Jud●ci
             terminum
             reservemus
             .
          
           
             
               Th●s
               doth
            
             Augustine
             
               argue
               against
               the
            
             Don●til●s
             
               who
               pleaded
               so
               much
               for
               liberty
               of
               consci●ce
               to
               themselves
               ,
               and
               yet
               gave
               no
               liberty
               of
               conscience
               to
               others
               where
               they
               were
               able
               to
               hinder
               it
               .
            
             Centraliter
             .
             Pet●l●●
             .
             2.
             c.
             39.
             
             Noli●rgo
             d●ce●e
             ,
             absit
             ,
             absit
             à
             nestracōs●●e●tia
             ,
             ut
             ad
             n●stram
             fidē
             aliquem
             comp●ll
             ●mus
             facitis
             enimubi
             potestis
             ;
             ubi
             autem
             n●n
             facitis
             ,
             non
             potestis
             ,
             sivel●gū
             sive
             invidae
             timore
             ,
             sive
             resistentium
             multitudine
             .
          
           
             An
             es
             de
             Consc.
             l●b.
             1.
             cap
             5.
             
             Agere
             saepe
             li●●t
             ,
             man●●te
             dubitatione
             speculativa
             .
          
           
             Calv.
             Refut
             .
             Error
             .
             M.
             Serveti
             .
             Gamalielit
             authoritas
             perperam
             abillis
             adducitur
             ,
             &c.
             
             Gamaliel
             amb●g●ni
             quid
             rectu●
             sit
             ,
             quasi
             caecus
             in
             tenebris
             ,
             neque
             bu●
             neque
             illuc
             se
             conser●e
             audet
             :
             sed
             saspendi●
             sente●tiam
             .
             In
             erim
             ex
             veris
             p●incipiis
             malam
             conseque●tiam
             clicit
             ,
             nihil
             ad
             ib●n
             lum
             esse
             〈◊〉
             ,
             quia
             deus
             quod
             suum
             est
             tuebitu●
             :
             quod
             autem
             ab
             hominibus
             est
             ,
             possum
             ibit
             ,
             &c.
             
             Patidius
             est
             quam
             ut
             refu●atione
             ind●g●at
             ,
             quod
             quidam
             ex
             prophanorum
             ho●●num
             dictis
             colligun●
             ,
             Si
             de
             cultu
             dei
             &
             legis
             doctrin●
             hab●tur
             quaestio
             ,
             non
             esse
             crim●n
             morte
             aut
             vinc●lis
             d●gnum
             .
             P●l●rgus
             in
             Act.
             5.
             
             Sic
             in
             causae
             qualitate
             s●spensus
             haeret
             ;
             nec
             proba●e
             nec
             improbare
             potest
             apostolicam
             doctrinam
             .
             Et
             infra
             .
             Ex
             judicio
             hominis
             in
             foro
             prudentis
             ,
             n●utiquam
             Theologice
             concludendam
             ,
             qu●d
             à
             paenis
             &
             correctionibus
             fit
             cessandum
             ,
             quia
             deus
             ad
             scandala
             to
             〈◊〉
             &
             m●la
             prorsus
             eradicanda
             ipse
             sufficiat
             .
             Magistratus
             enim
             officium
             ex
             13
             Rom.
             v.
             4.
             &
             aliunde
             notum
             est
             .
          
           
             Piscat.
             Non
             fuit
             rectum
             (
             Gamaliclis
             consilium
             )
             ratione
             illius
             connexi
             ,
             Si
             est
             ex
             hominibus
             confilium
             sive
             opus
             〈◊〉
             ,
             disselv●tur
             :
             q●ate●us
             voluit
             collegas
             inde
             coll●ge●e
             ,
             no●
             ig●tur
             esse
             ipsis
             elaborandum
             ut
             opus
             illud
             dissolvant
             .
             Nam
             etsi
             novationes
             huma●o
             consilio
             &
             au
             laci●
             s●sceptae
             ,
             tandem
             dissolvuntur
             :
             tamen
             officium
             Magistratus
             est
             ,
             operam
             dare
             ut
             illas
             comp●scant
             &
             proh●beant
             ,
             &
             ejusmodi
             novatores
             pro
             merito
             puniant
             ,
             sed
             praecunte
             legitima
             ●●gn●tione
             causae
             .
             Beza
             ,
             Non
             certè
             quod
             Evangelio
             faveret
             (
             Gamaliel
             )
             nisi
             D●scipuli
             sui
             Sauli
             fait
             dissimilis
             ,
             (
             infra
             22.
             3.
             
             )
             sed
             quod
             homo
             esset
             moderatus
             &
             vereretur
             ne
             caedem
             Apostelorum
             contra
             Roma●orum
             authoritatem
             factam
             ,
             gravius
             aliquid
             sequeretur
             .
             Gualther
             .
             Perniciosissimi
             dogmatis
             occasionem
             hinc
             venantur
             ,
             quo
             nullius
             conatus
             quantum
             vis
             improbes
             ,
             nullius
             etiam
             err●res
             quantumvis
             impios
             &
             blasphemos
             vi
             coercendes
             esse
             ●lamant
             .
             Vnde
             aliud
             scqui
             non
             potest
             quam
             universae
             disciplinae
             tum
             politicae
             tum
             ecclesiasticae
             c●n●ulsio
             :
             frustra
             enim
             geret
             Magistratus
             gladium
             .
          
           
             Kekerman
             .
             curs
             .
             philos.
             disp.
             35.
             probl.
             14.
             
               doth
               agree
               to
               these
               words
               of
               the
            
             Jesuit
             Becan●s
             .
             Tametsi
             princeps
             aut
             Magistratus
             Catholicus
             omnibus
             modis
             impodere
             debeat
             ,
             l●bertaetem
             〈◊〉
             gionis
             ,
             ●t
             dictum
             est
             :
             si
             ta
             non
             i●
             facere
             non
             p●ssit
             sine
             graviori
             incommodo
             boni
             publici
             ,
             potest
             eam
             tolerare
             tanquam
             min●s
             malum
             ,
             ad
             evitandum
             majus
             ,
             quod
             ●alioqui
             sequetur
             .
             Polan
             .
             com
             .
             in
             Dan.
             3.
             29.
             
             Mag●strat●m
             Chr●stimum
             d●cet
             veram
             rel
             g●onem
             ,
             &c.
             in
             sua
             repub.
             constit●ere
             ,
             &
             quidem
             solam
             ,
             &c.
             
             Incidunt
             tamen
             nonnunquam
             tempora
             quibus
             optimi
             Reges
             ac
             Mag●stratus
             ,
             pa●is
             publicae
             retinendae
             causi
             ,
             vita●darumque
             intestinarum
             seditionum●n
             cessitate
             adducti
             ,
             c●guntur
             exemplo
             peritorum
             na●●
             r●rum
             veluti
             tempestati
             cedere
             ,
             &
             superstitiosos
             errantesque
             f●rre
             :
             ut
             potius
             aliqua
             &
             respu●
             .
             &
             religio
             habeatur
             quam
             nulla
             .
             
               Both
               these
               Writers
               doe
               purposely
               frame
               this
               answer
               to
               the
               question
               concerning
               toleration
               .
            
          
           
             Calv.
             Besut
             .
             Error
             .
             〈◊〉
             .
             Serveti
             .
             E●g●
             hîc
             tene
             〈◊〉
             est
             p●udentia
             &
             moderatio
             ,
             〈◊〉
             vel
             pro
             causa
             inc●g●ita
             tamul●u
             ●e
             eff●rvea●t
             principes
             ,
             vel
             immanis●vit●a
             ●d
             sanguin●m
             fande●d●m
             ruant
             .
          
           
             〈…〉
             .
             2.
             
             S●rm
             .
             8.
             p.
             7●
             .
             〈…〉
             ,
             &c.
             Sed
             timor
             dei
             ,
             aequitas
             &
             prud●rtia
             judicis
             intelliget
             ex
             〈…〉
             quomodo
             punienda
             〈…〉
             sedacto●ibus
             &
             seductis
             〈…〉
             &
             per
             vicax
             rebel
             〈…〉
             &
             minime
             mal●t
             〈…〉
             .
          
           
             Magis
             illa
             persequebaetur
             Saram
             supe●bi●nde
             ,
             quàm
             illam
             Sera
             coerce
             do●
             illa
             enim
             a●●inae
             faciebat
             isjuriam
             ,
             ista
             imp●n●bat
             superbiae
             disc●pl●nā
             .
             Ep
             50.
             
             Beza
             de
             Haeret.
             à
             magistr.
             .
             puniend.
             .
             Tacco
             quod
             toties
             adversus
             Dena●●istas
             &
             Circumcell
             ones
             Augustinus
             testatur
             experienti●
             ipsa
             ●doctus
             ,
             pl●rosque
             eo
             esse
             inge
             to
             ut
             nulla
             re
             magis
             quàm
             severitate
             in
             ●fficio
             contincantur
             :
             adeò
             ut
             quod
             initio
             poenae
             formidine
             vita
             unt
             ,
             id
             ipsum
             postea
             libenter
             fugiant
             ,
             &
             asperitatem
             illam
             fibi
             saluberrimam
             fuisse
             testent●r
             .
          
           
             Bullinger
             .
             ubi
             supra
             .
             Dumenim
             fides
             falsa
             in
             an●mo
             s●pulta
             latet
             ,
             no●
             infi●●t
             quenquam
             n●si
             infidelem
             ,
             p●niri
             non
             potell
             infidelis
             :
             ubi
             a●t●m
             fid●s
             laten
             erump●t
             in
             blasphemias
             ,
             ac
             deum
             palam
             lacerat
             &
             proximos
             quosque
             infi●it
             ,
             coercendus
             est
             blasphemus
             &
             seductor
             ,
             ne
             malum
             latius
             serpat
             .
          
           
             
               The
               Papists
               fall
               very
               farre
               shore
               in
               distingu●shing
               the
               persons
               ,
               and
               proportioning
               the
               punishments
               .
               For
               instance
               see
            
             Tannerus
             The●l
             .
             S●hol
             Tom.
             3.
             disp.
             1.
             quaest.
             8.
             dub
             .
             6.
             n.
             129.
             
             Hac
             poena
             (
             mo●tis
             )
             ubi
             recepta
             est
             ,
             affici
             ,
             tumon
             nes
             r●lapsos
             ,
             etiamsi
             couverti
             denu●
             veli●t
             ,
             tum
             omnes
             post
             admonitionē
             pert
             n●ce●
             ,
             etiamsi
             nunquam
             relapsi
             sint
             .
             Abt
             ●●roqui
             nec
             re●apsi
             sunt
             ,
             nec
             in
             pertinac●a
             pe●sever●nt
             ,
             nec
             ali●s
             perverterunt
             ,
             licet
             in
             r●gore
             mortem
             nihilominus
             promereantur
             ,
             ordinariè
             tamen
             mortis
             poena
             affici
             non
             s●len●
             ,
             sed
             carceris
             p●rpetui
             .
             
               As
               for
               that
               punishment
               commonly
               called
            
             Irregularity
             ,
             
               he
               will
               have
               it
               to
               fall
               not
               only
               upon
               the
               Hereticke
               himselfe
               but
               upon
               his
               sonnes
               and
               nephewes
               .
            
             Ib.
             n.
             111.
             
          
           
             T.
             Livius
             D●cad
             .
             4
             l●b.
             9.
             p.
             696.
             edit.
             Basil
             .
             1549.
             
             Datum
             deinde
             consulibus
             negotium
             est
             ,
             ut
             omnia
             Bacchanalia
             Romae
             primum
             ,
             deinde
             per
             to●am
             Italium
             dera●re●e●t
             :
             extra
             qua
             n●si
             qua
             ibi
             vetusta
             ara
             ,
             aut
             signum
             consecratu●
             esset
             ;
             in
             reliquum
             deinde
             S.
             C.
             c●u●um
             est
             ,
             ne
             qua
             Ba●chanalia
             Romae
             ,
             neve
             in
             Ital
             a
             esse●t
             .
             Si
             qui●
             tal●
             sacrum
             s●l●nne
             &
             necessarium
             duceret
             ,
             nec
             sine
             religione
             &
             piacul●
             se
             id
             omittere
             p●sse
             apud
             Prae●orem
             urbanum
             profiteretur
             :
             Praetor
             S●natum
             consuleret
             si
             ei
             permissum
             esset
             ,
             cum
             in
             Senatu
             centum
             non
             minus
             esse
             it
             ,
             ita
             id
             sacrum
             faceret
             ,
             dum
             ne
             plus
             quinque
             sacrificio
             interessent
             .
          
           
             Judicent
             conscientiae
             vestrae
             ,
             quomodo
             omne
             Haeresium
             genus
             inultum
             permitti
             ,
             multifaria
             schismatum
             semina
             impunè
             spargi
             ,
             &
             prohana
             errorum
             dogmata
             passim
             in
             vulgus
             proferri
             possint
             it
             illa
             civitate
             ,
             quae
             tam
             expresso
             ,
             sancto
             &
             severo
             juramento
             sese
             c●ram
             Deo
             devinaexit
             ,
             ad
             omnes
             errores
             ,
             harese
             ,
             schismata
             è
             domo
             Dei
             ejicienda
             .
          
           
             Gen.
             13.
             7
             ,
             8.
             
          
           
             Cant.
             2.
             7.
             
          
           
             Act.
             9.
             31.
             
          
           
             Jer.
             32.
             3●
             .
             Ezech.
             11.
             19.
             
             Isa.
             11.
             13.
             14.
             
          
           
             Joh.
             17.
             21.
             
          
           
             Pro.
             17
             1.
             
          
           
             Mat.
             7.
             1.
             Joh.
             7.
             24.
             
          
           
             Lev.
             19.
             17.
             
          
           
             Pro.
             27.
             6.
             
             Zech.
             8.
             19.
             1
             Pet.
             3.
             11.