1. BEcause Christ commands that the Tares and Wheat (which some understand are those that walke in the truth, and those that walke in lies) should be let alone in the world, and not plucked up till the Harvest, which is the end of the World, Math. 13.30.38, &c.

2. Because Christ commandeth, Math. 15.14. that they that are blind (as some interpret led on in false Religion, and are offended with him for teaching true Religion) should be let alone, referring their punishment to their falling into the ditch

3. Because Christ reproved his Disciples, Luke 9.54. who would have had fire come down from Heaven to devour those Samaritanes which would not receive him, in these words; Ye know not of what spirit ye are of, the Son of man is not come to destroy mens lives, but to save them.

4. Because Paul the Apostle of our Lord teacheth, 2. Tim. 3.24. That the servant of the Lord must not strive, but must be gentle to­wards all men, suffering the evill men, instructing them with meek­nesse, that are contrary minded, proving if God at any time will give them repentance that they may acknowledge the truth, and come to amendment out of the snare of the Devill, &c.

5. According to these commandements the holy Prophets fore­told, that when the Law of Moses (concerning Worship) should cease, and Christs Kingdome be established, Esay 2.4. Micah. 4.3.4. that they should break their swords into mattocks, and their Spears into Sithes, and Esay 11.9. Then shall none hurt or destroy in all the [Page 2] Mountain of my Holinesse, &c. And when he came the same he taught and preached as before, and so did his Disciples after him, for the Weapons of his warfare are not carnall, saith the Apostle, 2 Cor. 10.4. And he charges his Disciples straitly, that his Disciples should be so far from persecuting those that should not be of their Religion, that when they were persecuted they should pray, ( Math. 5.) when they were cursed they should blesse, &c.

And the reason seems to be because they who now are Tares may hereafter become Wheat; they who now are blind may hereafter see, they that now resist him may hereafter receive him; they that are now in the Devils snare by adversenesse from the truth, may hereaf­ter come to repentance, they who are now persecuters and blasphe­mers (as Paul was) may in time become faithfull as he did, they that are Idolaters as the Corinthians once were, (1 Cor. 6.9) may here­after become true worshippers as they; and they that are now no people of God nor under mercy (as the Saints sometimes were) 1 Pet. 2.20. may hereafter become the people of God and obtaine mercy as they. Some come not till the 11. houre. Math. 20.26. if those that come not till the last houre should be destroyed because they come not at the first, then should they never come but be pre­vented: Thus for the Argument from Scripture.

But a. Because this persecution for cause of conscience is against the profession and practises of famous Princes.

First, you may please to consider the Speech of King James, in his Majesties Speech in Parliament, 1609. He saith, It is a sure rule in Divinity, that God never loves to plant his Church by violence and bloodshed. And in his Highnesse Apology, page 4 speaking of such Papists who took the oath, thus: I have good proofe, that I intended no persecution against them for conscience sake, but only desired to be secu­red for civill obedience, which for conscience sake they are bound to per­forme. And page 60. speaking of Blackwell (the Arch-Priest) His Ma­jestie saith; It was never my intention to lay any thing to the said Arch-Priests charge (as I have never done to any for cause of conscience,) And in his Highnesse exposition on David. 20. printed 1588. and after 1603. His Majesty writeth thus:

Sixtly, The compassing of the Saints and the besieging of the beloved City, declareth unto us a certain note of a false Church, to be persecution, [Page 3] for they come to seeke the faithfull, the faithfull are them that are [...]ght: the wicked are the besiegers, the faithfull are the besieged.

Secondly, The saying of Stephen King of Poland, I am King of [...], not of consciences, a Commander of bodies, not of soules.

So the King of Bohemia writeth thus: And notwithstanding the successe of later times (wherein sundry opinions have been hatched a­bout the subject of Religion) may make one cleerly discern with his eye, and as it were to touch with his finger, that according to the verity of holy Scriptures, and a Maxime heretofore told and maintained by the ancient Doctors of the Church; That mens consciences ought in no set to be violated, urged, er constrained. And whensoever men have attempted any thing by this violent course, whether openly or by secret means, the issue hath been pernitious, and the cause of great and won­derfull innovations, in the principallest and mightiest Kingdomes and Countries of all Christendome.

And further his Majestie saith, So that once more we professe [...] ­ [...] God and the whole World, that from this day forward wee are truly resolved not to persecute or molest, or suffer to be persecuted or [...]lested, any person whomsoever for matter of Religion, us not they [...] professe themselves to be of the Romish Church, neither to trouble [...] disturbe them in the exercise of their Religion, so they live confor­nable to the Lawes of the States, &c.

And for the practise of this, where is persecution for cause of conscience, except in England and where Popery raignes, and there neither in all places, as appears by France, Poland, and other places, nay it is not practised amongst the Heathens that acknow­ledge not the true God, as the Turke, Persian, and others.

3. Because persecution for cause of conscience is condemned by the ancient and latter writers; yea even Papists themselves.

Hillary against Auxentius saith thus: The Christian Church doth not persecute but is persecuted, and lamentable it is to see the great folly of these times, and to sigh at the foolish opinion of this world, in that men think by humane ayd to helpe God, and neither worldly pompe and power to undertake to defend the Christian Church.

I aske you Bishops what helpe used the Apostles in the prea­ching of the Gospell? With the aid of what power did they preach Christ and convert the heathen from their Idolatay to [Page 4] God: when they were in prisons, and lay in chaines, did they praise and give thankes to God, for any dignities, graces and fa­vours, received from the Court? or doe you thinke, that Paul went about with regall Attendants, or Kingly Authority to ga­ther and establish the Church of Christ? sought he protection from Nero, Vespasian?

The Apostles wrought with their hands for their own mainte­nance, travelling by land and water from Towne to City; to preach Christ; yea the more they were forbidden, the more they preached Christ. But now alas humane helpe must assist and pro­tect the faith, the same against the Arrians: The Church which formerly induring misery and imprisonment, was known to be a true Church, doth now terrifie others by imprisonment, ba­nishment, and miserie, and boasteth that she is highly esteemed of the world, when as the true Church cannot but be hated of the same.

Tertullian ad Scapulam, it agreeth both with humane reason, and naturall equity, that every man worship God uncompelled, and believe what he will, for it neither hurteth nor profiteth any one other mans Religion, and beliefe: neither beseems it any Re­ligion to compell another to be of their Religion, which willing­ly and freely should be imbraced, and not by constraint; for as much as the offerings were required of those that freely and with good will offered, and not from the contrary.

Jerom. in poeni. lib. 4. in Jeremiam, Heresie must be cut off with the sword of the Spirit, let us strike through with the arrowes of the Spirit, all Sons and Disciples of the misled Hereticks: that is, with testimonies of holy Scriptures, the slaughter of Hereticks is by the Word of God.

Brentius upon 1 Cor. 3. No man hath power to make or give Lawes to Christians, whereby to bind their consciences, for wil­lingly, freely, and uncompelled, with a ready desire and cheerfull mind, must those that come run unto Christ.

Luther in his Book of the Civill Magistrate saith, the Lawes of the Civill Magistrates government extends no further then over the body or goods, and to that which is externall, for over the soul God will not suffer any to rule, onely he himselfe will rule there. Wherefore whosoever doth undertake to give Lawes to [Page 5] the Soules and Consciences of men, he usurpeth the Govern­ment himselfe, which appertaines unto God, &c. Therefore up­on 1. Kings 5. In the building of the Temple, there was no sound of Iron heard, to signifie that Christ will have in his Church a free and a willing people, not compelled and constrained by Lawes and Statutes.

Againe hee saith upon Luke 22. It is not the true Catholique Church which is defended by the secular arme, or humane pow­er, but the false and fained Church, which although it carries the name of a Church, yet it denies the power thereof.

Again upon Psal. 17. he saith, the true Church of Christ, know­eth not Brachium seculare, which the Bishops now a daies chiefly use. Again, in Postil. Dom. 1. post. Epiph. he saith: Let no Christi­an be commanded, but exhorted; For he that willingly will not do that, whereunto he is friendly exhorted, he is no Christian, wherefore they that compell those that are not willing, shew therby that they are not Christian preachers, but worldly Beadles. So upon 1 Pet. 3. he saith, if the civill Magistrate shall command me thus and thus: I should answer him after this manner. Lord, or Sir, Look you to your wordly or civill government, your pow­er extends not so far as to command any thing in Gods King­dome. Therefore herein I may not hear you: For if you cannot hear it, that any should usurpe authority where you have to com­mand, how do you thinke that God should suffer you to thrust him from his seat, and to seat your selfe therein?

Lastly, the Papists the inventers of persecution in a wicked book of theirs set forth in King James his raigne thus; Moreover the means which Almighty God appointed his Officers to use in the conversions of Kingdoms and Nations and people, was humility, patience, charity, saying; Behold I send you as Sheep in the midst of Wolves, Math. 10.16. he did not say, behold I send you as Wolves among sheepe, to kill, imprison, spoile and devoure those unto whom they were sent.

Again, vers. 7. he saith, They to whom I send you will deliver you unto Councels, and in their Synagogues they will scourge you, and to presidents, and to Kings shall ye be led for my sake: He doth not say; You whom I send, shall deliver the people (whom you ought to convert) to Counsells, and put them in prison, and lead them to pre­sidents [Page 6] and Tribunall seates, and make their Religion Fellony and Treason.

Again he saith, ver. 32. when ye enter into a house, salute it, saying; Peace be unto this house, he doth not say you shall send Pursevants to ransack or spoile his house.

Again he said Iohn 10. The good Pastor giveth his life for his sheep, the Theefe commeth not but to steale, kill and destroy, hee doth not say, the Theefe giveth his life for his sheep, and the good Pastor commeth not but to steale, kill and destroy.

So that we holding our peace, our adversaries themselves speak for us, or rather for the truth.

But it is objected, that it would be a prejudice to the Common-wealth, to permit liberty of conscience.

We answer, it is not any prejudice to the Common-wealth if liberty of conscience were suffered to such as fear God indeed, as is or will be manifest. Abraham abode among the Cananites a long time, yet contrary to them in matters of Religion, Gen. 13.7. and 16.13. Again, he sojourned in Gecar; and King Abimelech gave him leave to abide in his Land, Gen. 20.21, 22. Isaac dwelt in the same land, yet contrary in Religion, Gen. 26. Jacob lived 20. years in one house with his Uncle Laban, yet different in Religi­on, Gen. 31. The people of Israel were about 430. years in that infamous Land of Aegypt, and afterwards 70. years in Babylon, all which time they differed in Religion from the States, Exod▪ 22, and 2 Chron. 36. Come to the time of Christ where Israel was under the Romanes, where lived divers Sects of Religion, as Herodians; Scribas, and Pharisees, Saduces, and Libertines, Th [...] ­deans, and Sa [...]ritans, besides the common Religion of the Jewes, Christ and the Apostles. All which differed from the common Religion of the State, which was like the worship of Diana, which almost the whole world worshipped, Acts 19.20.

All these loved under the government of Caesar, being nothing hurtfull to the Common-wealth, giving unto Caesar the things that are [...]: And for their Religion and Consciences towards God, [...] them to themselves, as having no Dominion over their soules and consciences. And when the enemies of the truth raised up to [...], the wisdome of the Magistrate most wisely ap­peased them, A [...]s 18.14. and 19.35.

THe question which you put is, whether persecution for cause of conscience be not against the doctrine of Jesus Christ the King of Kings.

Now by persecution for cause of conscience, I conceive you mean either for professing some point of doctrine; which you believe in conscience to be a truth, or for practising some work which in con­science you believe to be a Religious duty.

Now in points of Doctrine some are fundamentall, without right beliefe whereof a man cannot be saved; others are circumstantiall or lesse principall, wherein men may differ in judgment without prejudice of salvation on either part. In like [...]o [...], in points of practise, some con­cern the weightier duties of the Law, as, what God we worship, and with what kind of worship; whether such, as if it be right, Fellow­ship with God is held; if corrupt, Fellowship with him is lost.

Again, in points of Doctrine and Worship lesse principall, either they are held forth in a meek and peaceable way, though the King be erroneous or unlawfull, or they are held forth with such arrogance and impetuousnesse, as tendeth and reacheth (even of it selfe) to the disturbance of civill peace.

Finally, let me add this one distinction more; when we are perse­cuted tor conscience sake, it is either for conscience rightly informed, or for erronious and blind conscience. These things premised, I would lay down my answer to the question in certain conclusions.

First, It is not lawfull to persecute any for conscience sake rightly informed, for in persecuting such, Christ himselfe is persecuted in them, Acts 9.4.

Secondly, for an erroneous and blind conscience, (even in funda­mentall and weighty points) it is not lawfull to persecute any, untill after admonition once or twice, and so the Apostle directeth, Titus 3.10. and giveth the reason that in fundamentall and principall points of Doctrine, or Worship, the Word of God is so clear, that he cannot but be convinced in conscience of the dangerous error of his way, af­ter once and twice admonition wisely and faithfully dispensed. And then if any one persist it is not out of conscience, but against his con­science, as the Apostle saith Ver. 11. he is subverted and sinneth, beidg [Page 8] condemned of himselfe, viz. of his own conscience: So that if such a man after such admonition, shall still persist in the errour of his way, and be therefore punished, he is not persecuted for cause of consci­ence, but for sinning against his own conscience.

Thirdly, in things of lesser moment, whether points of Doctrine or Worship, if a man hold them forth in a spirit of Christian meek­nesse and love (though with zeal and constancy) he is not to be per­secuted, but tolerated, till God may be pleased to manifest his truth to him, Phil. 3.17. Rom. 14.1, 2, 3, 4.

Fourthly, but if a man hold forth, or professe any errour, or false way, with a boisterous and arrogant spirit, to the disturbance of civill peace, he may justly be punished according to the quality and measure of his disturbance caused by him.

Now let us consider of your reasons or objections to the contrary.

1. Object. Your first head of Objections is taken from the Scripture, because Christ commandeth to let alone the tares and wheat to grow to­gether till the harvest, Mat. 13.30. &c.

Answ. Tares are not briars and thorns, but partly hypocrites, like unto the godly, but indeed carnall, as the tares are like the wheat, but are not wheat: or partly such corrupt doctrine or practises as are in­deed unsound, but yet such as come very near the truth, (as tares do to the wheat) and so near, that good men may be taken with them, and so the persons in whom they grow, cannot be rooted out, but good will be rooted up with them. And in such a case Christ calleth for tole­ration, not for penall prosecution, according to the third conclusion.

2. Object. In Mat. 15.14. Christ commandeth his Disciples to let the blind alone till they fall into the ditch, therefore he would have their punishment deferred till their finall destruction.

Answ. He there speaketh not to publike Officers, whether in Church or Common-wealth, but to his private Disciples, concerning the Pha­risees, over whom they had no power: And the command he giveth to let them alone, is spoken in regard of troubling themselves, or re­garding the offence which they took at the wholsome Doctrine of the Gospel; as who should say, though they be offended at this saying of mine, yet do not you fear their fear, nor be troubled at their offence which they take at my Doctrine, not out of sound judgment but, out of their blindnesse. But this maketh nothing to the matter in hand.

3. Object. In Luk. 9.54. Christ reproveth his Disciples, who would [Page 9] have had fire come downe from heaven, so consume the Samaritans, who refused to receive him.

And Paul teacheth Timothy, not to strive, but to be gentle towards all men, suffering evill patiently.

Answ. Both these are directions to Ministers of the Gospel, how to deal (not with obstinate offenders in the Church that sin against con­science, but) either with men without, as the Samaritans were, and many unconverted Christians in Creet, whom Titus (as an Evange­list) was to seek to convert, or at best with some Jewes or Gentiles in the Church, who though carnall, yet were not convinced of the error of their way: And it is true, it became not the spirit of the Gospell to convert Aliens, to the faith of Christ (such as the Samaritans were) by fire and brimstone, nor to deale harshly in publike Minist [...] or pri­vate conference with all such contrary-minded men, as either had not entred into Church-fellowship, or if they had yet did hitherto sin of ignorance, not against conscience: But neither of both these doe hin­der the Ministers of the Gospell to proceed in a Church-way against Church-Members, when they become scandalous offenders, either in life or doctrine, much lesse do they speak at all of the civill Magistrates.

4. Object. From the prediction of the Prophets who fore-told, that carnall weapons should cease in the daies of the Gospell, Esa. 2.4. & 11.9. Micah 4.3.4. And the Apostle professeth, the weapons of our warfare are not carnall, 2. Cor. 10.4. and Christ is so far from persecuting those that would not be of his Relgion, that he chargeth his Disciples when they are persecuted themselves they should pray, when they are cursed they should blesse: the reason whereof, seemed to be, that they who are now persecutors, and wicked persecutors, may become true Disciples and converts.

Answ. Those predictions in the Prophets do only shew, first with what kind of weapons he will subdue the Nations, to the obedience of the faith of the Gospel, not by fire and sword, and weapons of war, but by the power of the Word and Spirit, which no man doubteth of. Secondly, those predictions of the Prophets, shew what the meek and peaceable temper will be of all the true converts to christianity, not Lions, or Leopards, &c. not cruell oppressors, nor malignant oppo­sers or biters of one another: but doth not forbid to drive ravenous wolves from the sheepfold, and to restrain them devouring the sheep of Christ.

And when Paul saith, the weapons of our warfare are not carnall, but spirituall, he denieth not civill weapons of Justice to the civill Magi­strate, but only to Church-Officers; and yet the weapons of such of such Of­ficers he acknowledgeth to be such, as though they be spirituall, yet are ready to take vengeance of all disobedience, 2. Cor. 10.6. which hath reference (amongst other Ordinances) to the censure of the Church against scandalous offenders.

When Christ commandeth his Disciples to blesse them that curse them, and persecute them, he giveth not a rule to Publike Officers either in Church or Common-wealth, to suffer notorious sinners ei­ther in life or doctrine, to passe away with a blessing, but to private Christians to suffer persecution patiently, yea and to pray for their persecu [...]rs.

Again, Christ, it is true, would have his Disciples to be farre from persecuting (for that is a sinfull oppression of men) for righteousnesse sake, but that hindreth not but that he would have them execute upon all disobedience the judgment and vengeance required in the Word, 2 Cor. 10.6. Rom. 13.4. Fourthly, though it be true, that wicked per­sons now may by the grace of God, become true Disciples, and Con­verts, yet we may not do evil, that good may come thereof, and e­vill it would be to tolerate notorious evill doers, whether seducing teachers, or scandalous livers. Christ had somthing against the Angell of the Church of Pergamus, for tolerating them that held the Do­ctrine of Balaam, and against the Church of Thiatira, for tolerating Jezabell to teach and seduce, Rev. 2.14.20.

Your second head of reasons is taken from the profession and pra­ctise of famous Princes, King James, Stephen of Boland, King of Bohe­mia. Whereunto a treble Answer may brieflie be returned.

1. VVe willinglie acknowledge that none is to be persecuted at all, no more then they may be oppressed for righteousnesse sake.

Again, we acknowledge that none is to be punished for his consci­ence, though mis-informed, as hath been said, unlesse his error be fun­damentall, or sediciouslie and turbulentlie promoted, and that after due conviction of conscience, that it may appear he is not punished for his conscience, but for sinning against his conscience.

Furthermore, we acknowledge none to be constrained to believe or professe the true Religion till he be convinced in judgment of the [Page 11] truth of it; but yet restrained he may from blaspheming the truth, and from seducing any into pernicious errors.

2. We answer, what Princes professe and practise, is not a rule of conscience, they many times tolerate that in point of Srate policy, which cannot be justly tolerated in point of true christianitie.

Again, Princes many times tolerate offenders out of very necessity, when the offenders are too many or too mightie for them to punish; in which respect David tolerated Joab and his murthers, but against his will.

3. We answer, that for those three Princes, named by you, who to­lerated Religion, we can name you more and greater, who have not tolerated Hereticks and Schismaticks, notwithstanding their pretence of conscience: For example, Constantine the great, at the request of the generall Councell of Nice, banished Arrius with some of his fel­lowes, Sozom. lib. 1. Eccles. Hist. cap. 29.20. The same Coostantine made a severe law against the Donatists, and the like proceedings were used against them by Valentinian, Gratian and Theodosius, as Augustine re­porteth in Epist. 166 only Julian the Apostle granted liberty to He­reticks, as well as unto Pagans, that he might by tolerating all weeds to grow, choak the vitals of Christianity, which was also the practise and sin of Valens the Arrian.

Queen Elizabeth as famous for Government as any of the former, it is well known what Lawes she made, and executed against Papists: yea and King James (one of your own witnesses) though he was slow in proceeding against Papists (as you say) for conscience sake, yet you are not ignorant how severely and sharply he punished those whom the malignant word calls Puritans, men of more conscience and bet­ter faith, then he tolerated.

I come now to your third and last argument taken from the judg­ment of ancient writers, yea even of Papists themselves, who have condemned persecution for conscience sake.

You begin with Hilary, whose testimony we might admit without any prejudice to the truth; for it is true the Christian Church doth not persecute, but is persecuted, but to excommunicate a Heretique is not to persecute, that is not to punish an innocent, but a culpable and damnable person, and that not for conscience, but for persisting in error against light of conscience whereof it hath been convinced.

It is true also what he saith, that the Apostles did, neither may we [Page 12] propagate Christian Religion by the Sword, but if Pagans cannot be won by the Word, they are not to be compelled by the Sword: Ne­verthelesse this hindreth not, but that if they or any other should blas­pheme the true God and his true Religion, they ought not to be se­verely punished, and no lesse do they deserve, who seduce from the truth to damnable Heresie or Idolatry.

Your next writer, (which is Tertullian) speaketh to the same pur­pose in the place alledged by you, his intent was only to restrain Sca­pula the Romane Governor of Affrica from the persecution of Chri­stians, for not offering sacrifice to their Gods; and for that end fet­cheth an Argument from naturall equity not to compell any to any Religion, but to permit them either to believe willingly, or not to be­lieve at all; which we acknowledge, and accordingly permit the In­dians to continue in their unbeliefe: Neverthelesse it will not there­fore be lawfull openly to tollerate the Worship of Devils or Idols; or the seduction of any from the truth.

When Tertullean saith, anothers mans Religion neither hurteth nor profitteth any: It must be understood of private worship, and Religi­on professed in private, otherwise a false Religion professed by the Members of a Church, or by such as have given their names to Christ, will be the ruine and desolation of the Church, as appeareth by the threats of Christ to the Churches of Asia, Rev. 2.

Your next Author Jerome crosseth not the truth, nor advantageth not your cause, for we grant what he saith, that heresie must be cut off with the sword of the spirit: But this hindreth not but that being so cut down, if the Heretique will still persist in his heresie to the sedu­cing of others, he may be cut off by the civill sword, to prevent the per­dition of others. And that to be Jeromes meaning appears by his note upon that of the Apostle [a little leaven leaveneth the whole lumpe] therefore saith he, a sparke assoone as it appeareth, is to be extingui­shed, and the leaven to be removed from the rest of the dough, rot­ten pieces of flesh are to be cut off, and a scabbed beast is to be driven from the sheep-fold, least the whole house, masse of dough, body and flock, be set on fire with the spark, be sowred with the leaven, be pu­trified with the rotten flesh, perish with the scabbed beast.

Brentius (whom you quote next) speaketh not to your cause, we willingly grant him and you, that man hath no power to make Lawes to bind the conscience: out this hindreth not, but that men may see [Page 13] the Lawes of God observed, which do bind conscience.

The like answer may be returned to Luther, whom you next al­ledge.

First, The government of the civill Magistrate reacheth no further then over the bodies and goods of their subjects, not over their soules, and therefore they may not undertake to give lawes to the soules and consciences of men.

Secondly, That the Church of Christ doth not use the Arms of se­cular power to compell men to the faith, or profession of the truth, for this is to be done by spirituall weapons, whereby Christians are to be exhorted, not compelled. But this hindreth not that Christians sin­ning against light of faith and conscience, may justly be censured by the Church by excommunication, and by the civill sword also, in case they shall corrupt others to the perdition of their soules.

As for the testimony of the Popish book, we weigh it not, as know­ing (whatsoever they speak for toleration of Religion, where them­selves are under the hatches) when they come to sit at Sterne, they judge and practise quite contrary, as both their writing and judiciall proceedings have testified to the world these many years.

To shut up this Argument from testimony of Writers; It is well known, that Augustine retracted this opinion of yours, which in his younger times he had held, but after in riper age reversed and refuted, as appears in his second book of retractations, cap. 5. and in his Epi­stles 48.50. and in his first book against Parmenianus, cap. 17. he shew­eth that if the Donatists were punished with death, they were justly punished, and in his 1. Tractate upon John, they murther saith he soules, and themselves are afflicted in body, they put men to everla­sting death, and yet they complain when themselves are put to suffer temporall death.

Opta [...]s in his third book, justifieth Macharius, who had put some Heretiques to death, that he had done no more herein, then what Moses, Phineas, and Elias had done before him.

Bernard in his 66. Sermon in Cantica, out of doubt (saith he) it is better they should be restrained by the sword of him who beareth not the sword in vain, then that they should be suffered to draw ma­ny others into their error, for be is the Minister of God for wrath to every evill doer.

Calvins judgment is well known, who procured the death of Mi­chaell [Page 14] Servetus for pertinacie in heresie, and defended his fact by a book written of that Argument.

Beza also writ a book de Haereticis morte plectendis, that Heretiques are to be punished with death, Arelius likewise took the like course a­bout the death of Valentius Gentilis, and justified the Magistrates pro­ceeding against him, in a history written of that Argument.

Finally, you come to answer an objection, that it is no prejudice to the Common-wealth if liberty of conscience were suffered to such as fear God indeed, which you prove by the example of the Patriarches and others.

But we readily grant you, libertie of conscience is to be granted to men that fear God indeed, as knowing they will not persist in heresie, or turbulent schisme, when they are convinced in conscience of the sinfulnesse thereof.

But the question is whether an Heretique after once or twice ad­monition (and so after conviction) or any other scandalous or hei­nous offender, may be tolerated either in the Church without excom­munication, or in the Common-wealth, without such punishment as way preserve others, from dangerous and damnable infection.

Thus much I thought needfull to be spoken, for avoiding the grounds of your Errour.

I forbear adding reasons to justify the contrary, because you may find that done to your hand, in a Treatise sent to some of the brethren late of Salem, who doubted as you doe.