Wholesome 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 than toleration.
Gillespie, George, 1613-1648.
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Wholesome 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 than toleration.
Gillespie, George, 1613-1648.
[8], 40 p.
Printed for Christopher Meredith ...,
London :
1645.
Attributed to George Gillespie. Cf. BLC.
Reproduction of original in Thomason Collection, British Library.
eng
Williams, Roger, 1604?-1683. -- Bloody tenent yet more bloody.
Walwyn, William, 1600-1681. -- Compassionate samaritane.
Liberty of conscience.
Freedom of religion -- England.
A70175 R21730 (Wing G765). civilwar no VVholsome severity reconciled with Christian liberty. Or, The true resolution of a present controversie concerning liberty of conscience. He Gillespie, George 1645 19810 248 30 0 0 0 0 140 F The rate of 140 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.
Absit
autem
ut
ista
persecutio
dicenda
sit
hominum
,
cum
sit
potius
pro
hominibus
liberandis
persecutio
vitiorum
,
qualem
facit
aegris
etiam
diligentia
medicorum
.
Idem
contra
Epist.
Parmen.
lib.
1.
cap.
7.
Prius
enim
preb●●●
se
non
esse
Haereticos
vel
Schismaticos
,
●●…m
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
backward
,
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
hook
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
be
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.
Voctius
,
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
Prague
.
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
2●
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
Donatists
,
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
Peltii
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
M.
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
Optati
opera
,
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
,
Wolfangus
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
Acontius
,
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.
14.
Every
one
that
defileth
the
Sabbath
,
shall
surely
be
put
to
death
,
Levit.
●4
.
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
wro●ght
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
af●retime
,
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.
31.
Mat.
5.
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
sins
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
abolishing
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
other
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
cut
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
●alf
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
Iewish
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
,
wch
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
foment
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.
Willany
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
lighter
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
King
dome
:
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
●eed
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
the
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
peradventure
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
cut
off
which
trouble
you
,
Gal.
5.
12.
It
is
my
souls
desire
that
the
secular
coercive
power
may
be
put
forth
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
Gamaliels
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
hinted
to
us
both
in
the
pamphlet
last
cited
p.
5
,
6.
&
in
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
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
,
i●
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
morall
necessity
,
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
sault
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
he
will
say
that
it
is
a
sinne
to
serve
God
against
my
cons●ience
,
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
conscience
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
D●lemma
;
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
Mr
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
counsell
or
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
Gamali●l
&
the
councell
could
better
foresee
,
then
that
rude
and
furious
multitude
,
which
would
have
killed
Paul
.
Next
he
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
Mr
Goodwin
himself
ΘΕΟΜΑΞΙΑ
,
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
matter
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
judgments
,
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
perverted
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
foundations
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
perswaded
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
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
mi●esy
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
what
soever
shall
be
found
contrary
to
sound
doctrine
,
and
the
power
of
godlinesse
,
left
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
partice
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
vowes
that
are
upon
us
,
as
●●rai●ly
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
sl●●thfulnesse
,
in
fulfilling
that
sacred
Oath
,
viz.
The
hindring
of
uniformity
,
the
continuing
and
increasing
of
a
rup●ure
both
in
Church
and
State
,
the
re●arding
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
Hind●s
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
)
uniformi●y
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
l●quor
.
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 A70175e-170
See
the
Review
of
the
Covenant
.
Notes for div A70175e-460
In
2am
▪
2●
disp.
1.
quaest.
11.
punct.
.
3.
*
Brochmand
.
de
magist.
polit.
cap
2.
quaest.
3.
dub
2.
Fatemur
idololatras
istos
crassos
,
qui
a●●os
seducunt
,
●●●dendos
esse
.
Et
in●●a
.
Haereticos
qui
è
territorio
principis
exire
jussi
,
detrectant
obsequium
,
ac
pacē
publicam
turbant
,
vita
plecti
posse
,
damus
faciles
.
Et
infra
.
Haereticos
tanquam
falsarios
,
castigandos
&
pu●endos
esse
censemus
,
sed
non
morte
,
verùm
carcere
,
exilio
,
excommunicatime
.
Vide
Cal●in
.
Refut
.
error
.
Mich.
Serv●ti
,
pag.
694.
inter
opusc.
Scimus
tres
esse
errorum
gradus
:
&
quibusdam
fatemur
dandam
esse
veniam
,
aliis
modicam
castigationem
suffic●re
,
ut
tantum
manifesta
impietas
capital
.
suppl●cio
plectatur
.
Fideles
saepius
Paulus
●ortatur
ut
se
invicem
tolerent
,
quamvis
aliqua
sit
inter
eos
dissensio
:
nempe
siqua
levis
superstitio
&
inscitia
simplicium
men●es
occupat
;
ut
●am
patientia
corrigere
potiùs
studeant
,
quàm
intemperanter
ad
vindictam
e●●erveant
.
Secundum
errorum
genus
,
etsi
castigationem
meretur
,
mediocr●●
tamen
adhibenda
est
severi●as
:
tantum
ne
indulgentiâ
alatur
eorum
improbitas
&
contumacia
qui
fidei
unitatem
scindere
cuperent
.
Sed
ubi
à
s●is
fundamentis
convellitur
religio
,
detestandae
in
Deum
blasphemiae
proferuntur
,
impiis
&
pestiferis
dogmatibus
in
●x●tium
rapiuntur
animae
;
denique
ubi
palam
defectio
ab
uni●o
Deo
,
purâque
doctrinâ
tentatur
,
ad
extremum
illud
remedium
descendere
necesse
est
,
ne
mo
tale
venenum
longius
s●rpat
.
This
Treatise
is
approved
by
Bulling●r
in
an
Epistle
to
Calvin
.
Vide
Calv.
Epist.
p.
197.
where
he
addeth
:
Dudum
D.
Vrbanus
Regius
un●
cum
omn●bus
Luneburgen
.
Ecclesiae
ministris
,
edito
etiam
l●bro
Germanico
,
ostendit
jure
divine
&
humano
coerceri
Haereticos
.
Concerning
moderation
he
saith
after
:
Scio
tibi
nec
crudele
essè
ingenium
,
nec
te
ullam
atrocitatem
approbare
:
quis
n●sciat
etiam
hîc
modum
adhibendum
esse
?
At
quomodo
Serveto
Lernae
haerese●n
&
pertinacissimo
homini
parci
potuerit
,
non
video
.
When
Monfortius
had
stated
the
question
thus
:
Sunt
quidam
qui
volunt
omnes
Hereticos
,
hoc
est
,
ab
ipsis
dissent
entes
,
interfici
,
&c.
Beza
answereth
him
:
Ergo
si
potest
,
vel
unum
nominet
qui
a●t
omnes
Haereticos
censuerit
interficiendos
,
aut
ita
sibi
placuerit
ut
alios
omnes
diversum
sentientes
pro
haereticis
habuer●t
.
Stratag.
Satan
.
lib.
3.
pa.
150
,
151.
Sed
sunt
qui
tantum
usque
ad
Christum
viguisse
●am
legē
putent
,
&c.
Et
poenam
illam
corporalem
aeternae
damnationis
typum
fuisse
,
&c.
Quae
quidem
conjectura
a●eo
mihi
non
inepta
visa
est
,
ut
quamobrem
rejici
possit
non
inve●irem
;
nisi
ei●●atin
in
lege
posita
refragaretur
.
Est
en●m
in
lege
:
Vt
omnis
Israel
audiens
timea●
,
neque
〈◊〉
▪
ac
quicquam
admittat
ej●smodi
.
Quae
certe
ratio
perpetuo
v●get
.
*
Pelargus
in
Deuter.
13
Qui
blasphemi
sunt
,
qui
Ecclesiam
&
Rempub.
aperte
t●●●bant
,
qu
se
〈◊〉
sunt
m●ritas
incurr●●●
poeras
:
cae●●●●
corrige●di
sunt
,
modisque
alas
〈◊〉
,
ex●mplo
Theodosii
&
Justiniani
Imperatorum
,
apud
Socratem
lib.
5.
c.
10.
Theodosius
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
u●be
ej●cit
.
Tom.
2.
Ep.
50.
See
Bacous
Essayes
pag.
11
,
12.
Epist.
50.
Nonnull
●●fratribus
videbatur
,
in
quibus
&
ego
eram
,
quam
vis
Donatistarum
rabies
usquequaque
saeviret
,
non
esse
petendū
ab
Imperatoribus
,
ut
ipsam
haeresim
juberent
omnino
non
esse
,
paenam
constituendo
eis
qui
in
illa
esse
voluissent
:
sed
boc
potius
constitueren●
,
ut
eorum
furiosas
violentias
non
paterentur
.
Notwithstanding
he
acknowledgeth
a
great
mercy
of
God
in
inclining
the
Emperors
heart
another
way
.
Hive
ergo
factum
est
ut
Imperator
religiosus
&
pius
perlatis
in
notitiam
suam
talibus
causis
,
mallet
piissimis
legibus
illius
impietatis
errorem
omnino
corrigere
,
et
eos
qui
contra
Christum
Christi
sign●
portarent
,
ad
unitate●●
Catholicam
terrendo
&
coerceudo
redigere
,
quàm
saeviendi
tantummodo
auferre
licentiam
,
&
errandi
ac
percundi
relinquere
.
Calv.
Re●ut
.
error
.
Mich.
Serveti
.
Porro
crudelis
est
ista
quam
laudant
clementia
,
oves
exponere
in
praedam
ut
lupi●
parcatur
.
Et
infra
.
Quid
enim
absurdius
est
,
quam
furta
severè
puniat
Judex
,
sacrilegiis
licentiam
dare
?
quam
suum
cuique
honorem
salvii
tueatur
,
lacerandā
impiis
exponere
Dei
gloriā
?
Tossanus
in
locun
.
Sunt
qui
hoc
loco
abutuntur
ut
probent
non
esse
sumend
em
supplicium
de
baereticis
.
Cart.
wright
.
Hist.
Christi
ex
4.
Evaig
.
lib.
2.
p.
145.
Sed
hoc
〈◊〉
Haereticorum
patroni
ad
clientum
s●or●
in●unitatem
aserendum
abut●ntur
.
Quibus
vel
ex
hoc
ipso
loco
resistitur
.
Et
primum
quidem
quoniam
hoc
loco
de
to
â
improborum
universitate
extirpanda
agitur
.
Nihil
igitur
impedit
quominus
quidam
ex
improborum
turbâ
del
bati
,
supplicio
trad●ntur
.
Quo
●nisi●ita
sit
,
quo
fundamento
verbi
Dei
fares
,
homicidae
,
pr●ditores
,
&
c●nsimiles
●orte
mulct●n●r
?
Nam
si
salva
hujus
parabolae
doctrina
,
●i
in
crucem
agi
aut
capite
truncari
possint
,
nedum
baer●tici
multo
magis
mortis
poenâ
plectantu●
.
Si
enim
peritura
bona
&
hanc
vitam
●ripi●n●●s
,
&c.
Si
Principie
majestatem
v●olans
,
&c.
n●dum
,
&c.
Deinde
modo
ita
evellantur
ut
triticum
non
n●à
eradicetur
,
bonâ
cum
parabob●●
veniâ
,
ex●mi
posse
liquet
.
〈◊〉
writing
upon
this
par●b●e
moveth
this
do●b●
:
Si
proh●be●ur
eradicati●
,
〈…〉
ad
messem●enenda
est
pati●●is
,
quomodo
ej●c●eadi
su●t
quidam
de
med●o
nostrum
?
I
'le
answereth
Inter
triticum
et
zizania
qued
nos
appellamus
la●ium
,
quamdiu
bed
a
est
&
nondum
culmus
venit
ad
spicam
grandis
simil●tudo
est
,
&
i●
d●sce●endo
aut
nulla
aut
perdiss●●●
dista●ia
.
Praemanet
ergo
Dom●nus
,
ne
ubi
quid
ambiguum
est
,
cito
s●●entiom
proferamus
,
sed
Deo
Jud●ci
terminum
reservemus
.
Th●s
doth
Augustine
argue
against
the
Donati●…s
who
pleaded
so
much
for
liberty
of
consc●…ce
to
themselves
,
and
yet
gave
no
liberty
of
conscience
to
others
where
they
were
able
to
hinder
it
.
C●nt●aluer
.
Petil.
●
.
2.
c.
89.
Noli●rgo●d
.
ce
.
c
,
absit
▪
absit
à
nostra
cōsciertia
,
ut
ad
n●stram
fidē
aliquem
compell●mus
facitis
enimubi
potestis
;
ubi
autem
non
facitis
,
non
potestis
,
sive
legii
sive
invid●ae
timore
,
sive
resistentium
multitudine
.
An
es
de
Cons●
.
l●b.
1.
cap.
5.
Agere
saepe
lc●t
,
man●nte
dub●tatione
speculativa
.
Calv.
Refut
.
Error
.
M.
Serveti
.
Gamalielis
authoritas
perperam
abillis
adducitur
,
&c.
Gamaliel
amb●g●ns
quid
rectu●
sit
,
quasi
caecus
in
tenebras
,
neque
buc
n●que
illuc
se
con●er●e
audet
:
sed
saspendi●
senteatiam
.
In
erim
ex
veris
p●incipiis
malam
conseque●tiam
clicit
,
nihil
adbiben
lum
esse
co●sisi●
,
quia
deus
quod
suum
est
tuebitur
:
quod
autem
ab
hominibus
est
,
p●ssum
ibit
,
&c.
Putidius
est
quam
ut
refu●ati●ne
ind●g●a●
,
quod
quidam
ex
prophanorum
ho●…mnum
dictis
colligu●…
,
Si
de
cultu
dei
&
legis
doctrina
hab●tur
quaestio
,
non
esse
crimen
morte
aut
vinculis
dignum
.
P●●●rgus
in
Act.
5.
Sic
in
causae
qualitate
s●spensus
haeret
;
nec
proba●e
●n●c
improbare
potest
apostolicam
doctrinam
.
Et
infra
.
Ex
judicio
hominis
in
foro
prudentis
,
n●utiquam
Theologice
conclud●ndam
,
quod
à
paenis
&
correctionibus
sit
cessandu●
,
quia
deus
ad
scandala
tolle
ida
&
m●la
prorsus
eradicanda
ipse
sufficiat
.
Magistratus
enim
officium
ex
13
Rom.
v.
4.
&
aliunde
notum
est
.
Piscat.
Non
suit
rectum
(
Gamaliclis
consilium
)
ratione
illius
connexi
,
Si●est
ex
hominibus
consilium
sic
eopu
ho
,
disse●●tur●
q●atcaus
voluit
collegas
inde
college
e
,
●●mig●tur
esseipsis
clahorandum
ut
opus
illud
dissolvant
.
Nam
etsi
novationes
bumano
consilio
&
aulac●●â
sasceptae
,
tandem
dissolvnn●ur
:
tamen
officium
Magistratus
est
,
operam
dare
ut
illas
compes●ant
&
prohibeant
,
&
ejusmodi
novatores
pro
merito
pumant
,
sed
prae●u●te
legitima
c●gn
tione
causae
.
Beza
,
Noncertè
quod
Evangelio
faveret
(
Gamalicl
)
nisi
Discipuli
sui
Sauli
fait
dissimilis
,
(
infra
22.
3.
)
sed
quod
homo
esset
moderatus
&
vereretur
ne
caedem
Apost●hrum
contra
Roma●orum
authoritatem
factam
,
gravius
aliquid
sequertur
.
Gualiher
.
Perniciosissimi
dogmatis
occasionem
hinc
venantur
,
quo
nullius
conatus
quantumvis
improbes
,
nullius
etiam
err●res
quantumvis
impios
&
blasphemos
vi
coercenlos
esse
c●amant
.
Vnde
aliud
sequi
non
potest
quam
universae
disciplinae
●um
politicae
tum
ecclesiasticae
cen●ulsio
:
frustra
enim
geret
Magistratus
gladium
.
Kekerman
.
curs
.
philos.
disp.
35.
probl.
14.
doth
agree
to
these
words
of
the
Jesuit
Becan●s
.
Ta●●tsi
princeps
aut
Magistratus
Catholicus
omnibus
modis
impedire
debeat
,
libertaetem
rel●gionis
,
●t
dictum
est
:
si
tamen
i●l
facere
non
pessit
sine
graviori
incommodo
boni
publici
,
potest
eam
tolerare
tanquam
minus
malum
,
ad
evitandum
majus
,
quod
●alioqui
sequetur
.
Polan
.
com
.
in
Dan.
3.
29.
Magistratum
Christimum
d●cet
veram
rel●gionem
,
&c.
in
〈◊〉
repub.
constit●ere
,
&
quidem
solam
,
&c.
Incidunt
lamen
nonnunquam
tempora
quibus
optimi
Reges
ac
Magistratus
,
pa●is
publicae
retinendae
causi
,
vita●darumque
intestinarum
seditionum
necessitate
a●ducti
,
c●gun●r
exemplo
peritorum
〈…〉
veluti
tempestati
cedere
,
&
superstitiosos
errantesque
f●rre
:
ut
potius
aliqua
&
respub.
&
rel●gio
habeatur
quam
nulla
.
Both
these
Writers
doe
purposely
frame
this
answer
to
the
question
concerning
toleration
.
Calv.
Be●ut
.
Error
.
Mich.
Servet●
.
〈◊〉
hic
tene●●a
est
prudentia
&
moderatio
,
ne
vel
pro
causa
〈◊〉
tamul●u
〈◊〉
esserveant
principes
,
vel
immani
sevit
a●d
sanguinum
〈◊〉
imrua●
.
〈…〉
.
&c.
Sed
timor
dei
,
aequitas
&
prudentia
judicis
intelliget
ex
circumstantis
quomodo
punienda
〈◊〉
sedactoribus
&
seductis
〈…〉
&
pervicax
rebellio
,
〈…〉
&
minime
〈…〉
.
Magisilla
persequebatur
Saram
superbiende
,
quàm
illam
〈…〉
:
illa
enim
dominae
〈…〉
i●juriam
,
ista
impen●bat
superbiae
disciplina
.
Ep
50.
Beza
de
Haeret.
à
magistr.
.
puniend.
.
Tacco
quod
toties
adversus
〈◊〉
istas
&
Circumcell●●nes
Augustinus
testatur
experientia
ipsa
●doctus
,
pl●rosque
●o
esse
inge●io
ut
nulla
re
magis
quàm
severitate
in
efficio
contincantur
:
a●●ò
ut
quod
initio
poenae
formidine
vitae
unt
,
id
ipsum
postea
libenter
fugiant
,
&
asperitatem
illam
sibi
saluberrimam
faisse
tes●entur
.
Bullinger
.
ubi
supra
.
Dum
enim
fides
falsa
in
animo
sepulta
latet
,
no●
inficit
quenquam
nisi
infidelem
,
puniri●●
potest
infidelis
:
ubi
autem
fid●s
laten
erumpit
in
blasphemias
,
ac
deum
palam
●●cerat
&
proximos
quosque
infi●it
,
coercendus
est
blasphemus
&
seductor
,
ne
malum
latius
serpat
.
The
Papists
fall
very
farre
shor●
in
distinguishing
the
persons
,
and
proportioning
the
panishments
.
For
instance
see
Tannerus
Theal
.
Schol
Tom.
3.
disp.
1.
quaest.
8.
dub
.
6.
n.
129.
Hac
poena
(
mortis
)
ubi
recepta
est
,
affici
,
tumon
nes
r●lapsos
,
etiamsi
couverti
denuo
veli●t
,
tum
omnes
post
admonitione
pert●nace●
,
etiamsi
nunquam
relapsi
sint
.
A●●
veroqui
nec
re●apsi
sunt
,
nec
in
pertinac●a
perseverunt
,
nec
ali●s
perverterunt
,
licet
in
r●gore
mortem
nihilominus
promereantur
,
ordinariè
tamen
mortis
poena
assici
non
s●len●
,
sed
carceris
perpetui
.
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
Decad
.
4
l●b.
9.
p.
696.
edit.
Basil
.
1549.
Datum
deinde
consulibus
negotium
est
,
ut
omnia
Bacchana●ia
Romae
p●imum
,
deinde
per
to●am
Italiam
derac
.
e●t
:
extra
quau
si
qua
ibi
vetusla●ara
,
aut
sig
aum
c●nsecratu●
esset
;
in
reliquum
deinde
S.
C.
c●u●um
est
,
ne
qua
Bacchanalia
Romae
,
neve
in
Ital
a
essent
.
Si
qui●tale
sacrum
s●l●nne
&
necessarium
duceret
,
nec
sine
religione
&
piacul●se
id
omittere
pisse
apud
Prae●orem
urbanum
profi●er●tur
:
Praetor
Senatum
consuleret
si
ci
permissum
esset
,
cum
●n
Senatu
centum
non
minus
esse●t
,
ita
id
sacrum
faceret
,
dum
ne
plus
quinque
sacrificio
inttressent
.
Judicent
conscientiae
vestrae
,
quomodo
omne
Haeresium
genus
inultum
permitti
,
multifaria
schismatum
scmina
impunè
spargi
,
&
prophana
er●orum
dogmata
passim
in
vulgus
proferri
possint
i●●llacivitate
,
quae
tam
expresso
,
sancto
&
severo
juramento
sese
coram
D●o
devinxit
,
ad
omnes
errores
,
h●rese
,
schismata
è
domo
D●i
ejicienda
.
Gen.
13.
7
,
8.
Cant.
2.
7.
Act.
9.
3●
.
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.