A discourse of Liberty of Conscience, wherein the arguments on both sides are so equally laid together in the balance, that the indifferent Reader may without difficulty judge whither side weighs the heavier.  
By Thomas Whitfeld, Minister of the gospel.  
Prove all things, hold fast that which is good.  1 Thes. 5.21. 
Imprinted at London for John Wright at the Kings Head in the old Bayley. 1649.   

A Discourse of Liberty of Conscience.  

Arguments proving that Liberty of Conscience ought to be granted to all, and that no man should be punished for matters of Conscience.  
IF God alone be the Lord of the conscience, and to him onely it belongs to make laws to bind conscience; then it belongs to no man either to make laws to bind conscience or to force a man to do that which is contrary to the dictate of his conscience,( for by doing this he should usurp that power and authority which properly belongs to God) therefore every man must be left to the liberty of his conscience.  
If it be ●… full for any man to go against the dictate of his conscience, and do that which his conscience condemns ( for what ever is not of Faith, is sin,) then no man ought to enjoin or enforce him to do this; for no man ought to enforce another to commit sin; therefore every man must be left at liberty to do that which his Conscience tells him he should do.  
If the Magistrate should punish any man for doing that which is good, this is persecution: but it is good for a man to follow the dictate of his own Conscience. He therefore that shall inflict punishment for this, exerciseth persecution, and is to be accounted a persecutor.  
All errors are defects in a mans judgement, arising from the darkness of his understanding: the way to help these is, rightly to inform his judgement, by presenting to it clear Light and Strength of reason for that purpose; and not, to offer violence to his will and affections by causing him to suffer that which is troublesone to him. If a man be dim-sighted by having a pinn and web or other disease in his eyes, the way to cure him, is not to hate him, but by applying such medicines to his eyes, as are fit to clear his sight. So for a man whose understanding is so far clouded that he cannot see the truth of a deity or the truth of the Scripture, a prison, or stripes will not reduce such an one, but better information may do it.  
If the Magistrate may use coercive Power in matters of Religion, then Jews and Turkes may be forced by the same to the faith of Christ, whereas Preachings and persuasions and not Prisons and Fines, are the way and means to convert men to God. The Apostles never made use of force or violence, but only of Informations, Instructions, persuasions to draw men to the obedience of Christ.  
It is not in the power of the Magistrate, by his authority or any forcible means that he can use, to bring off mens minds from any error, to make them believe any truth, or willingly to perform any duty; Now all the evil which a man shall forbear, or good duties which he shall perform, if he doth not this out of inward principles, but be carried to it by force and violence, by fear or favour or any other outward inducement, he doth but herein play the hypocrite, and dissembles with God and men, so that all the force and violence which the Magistrate shall use to make men do any thing against their Consciences though never so good, or forbear any evil, though never so bad, serves but to make them play the hypocrites.  
It is the Magistrates duty to cherish tender consciences not to offend them. The Apostle saith, that he would rather cat no flesh while the world stood then offend his weak Brother, 1 Corin. 8, 13. Now this is the greatest offence that can be to one that hath a weak conscience, to be forced to do that which is against his Conscience. As for instance, for any man to be forced to go to the public Congregation, and join in the use of public Ordinances, when his Conscience goes against it.  
This will be a hindrance to the discovery of many excellent truths, and the b●eaking forth of such new light as hath not yet been seen: for if men may not be free for their judgements and opinions, and have liberty to declare and express themselves in any new thing which they have discovered, it will discourage them from making search and inquiry after such truths as have not yet been known, though very needful to be known.  
Christian Magistrates must follow Christs example; but Christ never gave any, either precept or president to imprison or kill men for Religion sake; therefore the Magistrate ought not to do this.  
There is now no infallible Judge to determine what is heresy or Blasphemy; that which one man conceives to be an excellent truth, another will be ready to condemn as heresy. The Apostle saith, that after the way which the Jews called heresy be did worship the God of his Fathers. Act, 24.14. And by this means it may come to pass that men may be punished for holding the truth.  
Errors and Heresies are those tares which our Saviour speaks of in the parable. Mat, 13.25. and these he would not have to be plucked up, least they should pluck up the Wheat also, but let both grow together until the harvest. verse. 29.30.  
It is Christs rule, that what we would that men should do to us, the like we should do to them: but no man would willingly be forced to do that which is against his iudgement and conscience; therefore he must not do this to others.  
The Apostle saith that there must be Heresies, 1 Cor. 11.18. It is in vain therefore to strive against that which must and will be, and to seek to hinder that which cannot be hindered.  
These are the principal arguments for the affirmative part which are brought to prove that, That all men ought to have liberty of conscience.  
Before the arguments for the negative part be propounded, it will be necessary that some few positions be premised that we may the better understand in what sense, and with what limitations toleration for liberty of Conscience is denied: which are these.  
1. It is granted, That lighter and lesser errors may be tolerated and born with, when gross Errors and Heresies, yea Blasphemies are not to be suffered. The Apostle did bear with the error of the Thessalouians, who thought that the day of Christ was near at hand. 2 Thes. 2.1. But he would not induce the heresy of Hymentus and Philetu, who held that the resurrection was already past, and that there was none to come. 2 Tim. 2.18. but delivered them up to satan.  
2 That tender Consciences ought to be tenderly used; but those can hardly he thought to be truly tender, which can take liberty to got against clear and evident light of Scripture.  
3. That though men hold gross and dangerous errors, yet while they conceal them and keep them to themselves as their own private opinions, they may be born with all; but if they seek to spread them abroad, to infect others with them, and draw aparty after them, they ought not to be endured, but to be severely censured.  
4 That when such as these are censured, their punishment be according to the nature or quality of the offence, in some lesser, in others greater; and the greatest and highest punishment never to be inflicted, but for offences of the highest nature, namely such Heresies as are accompanied with Blasphemy.  
5 That this be done after many informations, admonitions, and the use of all fitting means, for reclaming and reducing them from their Error.   

That( understanding it with these Cautions) liberty of Conscience ought not to be granted to all, is proved by these Arguments following.  
IF the Consciences of all natural men be defiled, if some be seared, then the Conscience of these is not to be the rule and measure by which the Magistrate is to be guided in the administration of Justice, whether by sparing or punishing, but he must have some other rule; the reason is, because he must be guided by a just and strait rule, not by a crooked perverse rule, such as all defiled and seared Consciences are.  
But that the Consciences of all natural men are desiled, of some are seared, is evident by the Scripture. The Apostle saith that, To the pure all things are pure, but to the unbelieving nothing is pure, but even their mindes and consciences are defiled, Tit. 1.15. yea, some are so seared by custom, and a continued course of sinning against Conscience, that they have lost all sense and feeling of sin; the Apostle speaks of such whose Consciences were seared with an hot Iron, 1 Tim. 4.2. when the flesh of a mans body, or the finewes are seared with a hot Iron, the sense and feeling is lost in that part. hence he speaks of some who being past all feeling, gave themselves to wantonness, to commit all uncleanness with greediness, Eph. 4.19. There is some light of Conscience left in every man by nature; but when the pravity of a corrupt will so far prevails against this light, that a man goes on in a continued course against it, with holding this truth in unrighteousness, then( through the just Judgement of God) he comes to lose this light, it comes by degrees to be extinguished and quiter put out. Hence the Apostle saith of the Gentiles, that because when they knew God they did not glorify him as God, he gave them up to vile affections, to do such things as were against the light of nature, that men left the natural use of the woman, and burned in lust one toward another, man with man committing filthiness; and the woman did the like, Rom. 1.21.26, 27. Then a mans light is extinguished and lost, when his Conscience will allow him to do any thing, even to do such things as are not seemly;( as the Apostle speaks, Rom. 1 28.) and can we think such a Conscience as this to be a fit rule for the Magistrate to be guided by, for his proceedings in the administration of Justice?  
If the Word must be the rule of all mens actions, then o the Magistrates, then not other mens Consciences; the reason is, because the Consciences of ignorant men, and men of corrupt mindes in few things agree with the Word, yea in some things are altogether contrary to it.  
That the Word is to be the rule of every mans actions is evident; the Apostle saith, the whole Scripture is given of God, and is profitable for instruction in righteousness, 2 Tim 3 16. If it be profitable and fitted for this purpose to instruct men in the right way, and given of God for this very end, then it must be used to this end. Wherewith shall a young man eleanse his way? by taking heed thereto recording to thy word, Psal. 119.9. That which is spoken of a young man, belongs to every man; therefore every man must take heed to the Word for the right ordering of his way; yea this is given in charge in a special minner to Princes and Governours, Th●t the book of the Law must be with them, and that they must red therein all the dayes of their life, that they may learn to fear the Lord, and to keep all the words of this Law, and his ordinances to do them, Deut. 17.19.  
The Magistrate must have a clear and certain rule to proceed by in the administration of Justice, yea such a rule as is constant, alway one and the same; therefore other mens Consciences cannot be the rule, because several Consciences are of several sizes and latitudes, one mans Conscience allowing that which another disallows; yea sometimes they stand in points directly opposite one to another, one man highly approving of that which another abhors, and deeply detests. Besides, how can there be any certain knowledge of some men, what indeed goes against their Conscience, when the hearts of all unregenerate men being full of hypocrisy, and deceitful above all things, they may easily pretend that such or such things are against their Conscience, when indeed it is not their Conscience, but their corrupt wills and affections that stand in opposition against them.  
The Magistrate is the Minister of God, and God hath put the Sword into his hand, to the end to take vengeance, and execute wrath upon them that do evil; therefore he must not tolerate such, Rom. 13.4.  
That to hold and maintain gross errors and heresies is evil, appears,  
1 Because false teachers are called evil workers, Phil. 3.2. and those who bid such God speed, partake of their evil deeds, 2 Joh. 11. therefore their deeds in holding and spreading such doctrines, are evil deeds; and the Church of Ephesus is commended for not bearing with th●se that are evil, Rev. 2.2.( speaking of false teachers.)  
2 If all the truths of God be good( especially fundamental truths) then it is an evil thing to contradict and oppose them. Who can deny it to be an evil thing to speak against, and seek to overthrow the most clear and evident truths of holy Scripture?  
3 sin being a transgression of the Law, all transgressions of the Law are evil; sins against the first Table, as well as against the second; injuries against God, as well as wrongs to our neighbour. Now it is an injury to God, to deny any of the truths of his holy Word; a great injury to Christ, to deny either his Natures, Offices, or any of his Actions which he hath done for the good of man; therefore the denial of these things( which heretics are wont to do) being direct breaches against the first Table, are evils to be punished by the Magistrate, as well as the breaches of the second Table; otherwise he doth not discharge his duty, and perform the Office and work charged upon him by God himself, namely, execute wrath, and take vengeance upon them that do evil.  
The Magistrate ought not to grant such a toleration as is destructive to the most essential work of the Magistrate, and the principal end of magistracy; that the toleration of all opinions in matters of Religion will do this, may thus appear.  
The most essential work and principal end of magistracy, is, to preserve peace and piety amongst men. The Apostle bids us to pray for Kings and Princes, 
1 Tim. 2.1, 2.  and all that are in authority, to this end, that we may led a quiet life in all godliness and bonesty; but the toleration of all corrupt opinions is destructive both to quietness and godliness, as will appear in the particulars.  
1 It is destructive to peace and quietness; for the Apostle saith, that when men do not consent to the doctrine which is according to godliness, but dote about questions and strifes of words( as all heretics are wont to do) hence ariseth envy, strife, railings, and evil surmisings, 1 Tim. 6.3, 4.  
2 Difference in opinion causeth difference in affection, and both these cause difference in practise; whence follows strife, contention, and dangerous violations of the bond of peace. Hence the Apostle so often exhorts Christians to be like minded, to be of one mind and judgement, that so they may be of one accord, Phil. 2.2. to be knit together in one mind and judgement, and to speak the same thing, that there be no divisions, 1 Cor. 1.10. showing thereby that where men are of divers mindes, and speak divers things, divisions will very hardly be prevented; when therefore pragmatical heads shall have liberty to bring forth the whole brood of their busy brains, and freely to vent all their novel fancies, and absurd opinions( though some luxuriant wanton wits may like well enough of these novelties) yet those of more sober and solid judgement( who are alway fastest friends to truth) will not be carried away with these winds of doctrine, but think themselves bound( when they touch upon the foundation) earnestly to oppose them( because we are bidden to contend for the faith once given to the Saints, judas 3) whence ariseth strife and contention, and many breaches in the Church of God.  
3 Experience hath shewed in all ages, that the greatest jars and breaches both in Church and State have been occasioned by differences about matters in religion; so it was in the Church of Antioch, Acts 15.2. and in the Church of Galatia, Galat. 5.15. therefore it concerns the Governours of both these to take care that no new opinions be started, or somented,( unless they shall by judicious men be thought to be of great consequence for the good of the Church) much less that every one should have liberty to broach his own fancies as he pleaseth, and spread abroad any absurd or dangerous opinion without control; such things as these being the usual bones of strife, and the fuel whereby the fire of contention hath been both kindled and continued.  
2 This is destructive as to peace, so to piety; for the foundation of the practise of godliness is the doctrine of godliness, rightly entertained in mens judgements and affections. Now when there shall be liberty granted for any one to contradict and speak against this doctrine, yea to blaspheme and speak evil of it, as to cry down the practise of daily repentance, humiliation for sin, of the use of the Law of God as a rule of obedience, of the observation of Gods Sabbath as a necessary means for preservation of Piety; yea to speak against the Divinity of the Son of God, or Spirit of God, to call in question, and dispute against the authority of the Word, and deny the truth of holy Scripture; this must needs be exceedingly destructive to all true piety and godliness, and open a wide gap to all irreligion and profaneness. Must not this needs overthrow all the power of true piety, when not only the rules of it are violated by wicked practices, but the doctrine itself is denied, and contradicted by corrupt licentious opinions?  
If heresy be a fruit of the flesh, then it ought not to be tolerated by the Christian Magistrate no more then Adultery, murder, Theft, or any other fruit of the flesh. But the Apostle joins all these together in the same rank, making them several fruits of the flesh, and saith of them all, that they who do such things shall not inherit the kingdom of God, Gal. 5.20, 21.  
That for which Christ commends the Church of Ephesus, is to be followed; that for which he condemns the Church of Thyatira, is to be declined by the Christian Magistrate: but the Church of Fphesus is commended that she could not bear them that were evil, 
Rev. 2.2. ( namely, false teachers) therefore this is to be followed by good Magistrates, and they are to do the like: and the Church of Thyatira is condemned for suffering the woman Jezabel to teach and seduce Christs servants; 
Rev. 2.20.  therefore this is to be declined, and they ought not to suffer false teachers to spread their dangerous doctrines, and thereby seduce the people of God.  
This was not spoken to Magistrates, but to the Angels of the Churches.  
True, then there was no Christian Magistrates, and therefore it could not be spoken to them; but this did concern the Christian Magistrate, and therefore was to take place when the Church came to have such, when Governours came to be Christians.  
1 Because the Christian Magistrate ought not to tolerate such whom the Church justly censures, to suffer such evils in the Church for which men are justly cast out of the Church, and delivered up to satan; for how then is he a nursing Father to the Church? how then are those two great Ordinances of magistracy and Ministry mutually helpful, and subservient each to others as they ought to be.  
2 How then is the Magistrate cust●s utriusque tabulae? how doth he discharge his duty in taking vengeance on those who do evil, and taking order that people may live under him in all godliness and honelly( as before was shewed) if he suffers the supplanters and underminers of all godliness to do what they will in this work?  
3 If the Magistrate should tolerate such as the Church is bound to condemn and castout, this would cause perpetual jars and discord betwixt Church and State, Civill and ecclesiastic Government, between which there ought to be a sweet harmony and agreement, mutually supporting and strengthening each other.  
If those, that trouble the Church by false doctrine ought to be cut off, then they ought not to be tolerated; but the Apostle prays that such might be cut off, I would they were cut off that trouble you, Gal. 5.12.( speaking of false teachers) for whether this cutting off be by Church censures, or how ever it be, it excludes all toleration and allowance of such.  
It is the duty of all men to buy the truth( to use all means to obtain and preserve it) and not to sell it, Prov. 23.23. to do nothing against the truth, but for the truth, 2 Cor. 13.8. but if the Magistrate shall give liberty to every man that will, to oppose, contradict, and cry down clear and evident truths of Scripture, the doing of this is not for the truth, but against it; this is not a buying, but a selling, a voluntary letting go of truth; therefore this ought net to be done.  
If it be unlawful for the Magistrate to hate his brother, it is unlawful for him to suffer sin upon him; for these two are joined together as companions, or the one being as an effect of the other; Thou shalt not hate thy brother in thy heart, but rebuk him plainly, and not suffer sin upon him, Lev. 19.17. or not suffer him to sin( as the old Translation reads it.) He that doth neither rebuk nor restrain another from sinning when he hath power in his hand to do it, but grants a toleration to him to do that whereby he sins, he suffers such an one to sin suffers sin upon him; yea, he suffers such not only to sin himself, but to draw others to the like sin; heresy being like a Canker that eats in, and spreads itself from one part of the body to another, 2 Tim. 2.17. How doth the Magistrate take care of the welfare of the Church, when he suffers it to be over spread with such errors and heresies, that are like to Cankera and Gangrenes: as destructive to the safety and well being of it, as these are to the health and welfare of the body?  
look what is the duty of good Parents and Masters in the right governing of their Families, is the duty of the Christian Magistrates in governing the Common-wealth; but Pacents and Masters ought to keeps their Children and Servants from being paysoned with dangerous errors and Heresies, such as be like to Cankens and Gangrenes; 
〈…〉  therefore the Magistrate ought likewise to do the same thing for the safety of the Church and Common-wealth; the Psalmist professeth, that no deceitful person should dwell in his house, that he who talketh lies should not abide in his sight, Psal. 101.7. false teachers are called by the Apostle deceitful workers, 2 Cor. 11.13. and such are called also liars, Revel. 2.2. yea, they are the worst kind of liars that dare contradict and oppose, yea seek to confute and overthrow the most clear and evident truths of Scripture.  
It is the duty of the Magistrate to follow such Precepts and patterns as are held forth in holy Scripture; but the Scripture holds forth many precepts and patterns for punishing sins against the first Table, as well as the second; therefore the Magistrate ought to follow these. That the Scripture holds forth commands and examples for punishing Transgressors of the first Table,( and in particular of false Prophets) is evident by many places. The Lord commands that false Prophets should be put to death, Deuteronomy 13.4, 5. Blasphemers, Levit. 24.16. Idolaters, Deut. 17.4, 5. Sabbathbreakers, Exod. 31.15.  
Asa, Jehoshaphat, Hezekiah Josiah, exercised their authority in punishing abuses in the worship of God, and setting things aright in matters of Religion, and are commended for it, 2 Chron. 14.4, 5.17.6, 7.29.3. to 10.33.2, 3.34.3, 4. Nehemiah punished such as broken the Sabbath; 
Neh. 13.21  and in the fourth Command the Lord gives charge, that the strangers within our gates should not be suffered to break the Sabbath; which charge must needs belong to Magistrates. By all which it appears, that Magistrates are bound to take care there be no violation of the precepts of the first Table as well as of the second; therefore not to tolerate all manner of errors and heresies, which are violations of the first precept in the first Table in a high degree.  
Against this Argument some Exceptions are brought, which therefore it will be needful to answer, for vindicating of the truth and strength of it.  
The Commands for punishing false Prophets, and others of like kind were branches of the judicial Law, which belonged to the Jews only, not of the moral, which belongs to Christians.  
Although the circumstantials of the judicial law( as manner, kind, place of punishment and such like) were proper to the Jews, yet the substance and common equity of them belongs to all; for,  
1 The substance of them is confirmed by Christ and his Apostles, as when Christ saith, It is written in your Law, that the testimony of two witnesses is true. Joh. 8.17. and when the Apostle saith, Thou shalt not inuzzell the month of the ox, that treadeth out the corn, 1 Tim. 5.18. applying this to the maintenance of Teachers.  
2 The punishment for blasphemy was to be inflicted, not only upon the Jews, but those also of other Nations. As well the stranger as he that is born in the Land, when he blasphemeth, shall be put to death. Lev. 24. So for Idolatry. Lev. 20.1.  
3 Where the causes and grounds of any precept are perpetual, there the thing itself is perpetual; but the causes of punishing blasphemy, Idolatry, &c. namely Gods justice, holinesse, glory, and other like are perpetual; therefore the rule for punishing these is perpetual.  
4 The reason which God himself gives, why trangressors of the first table ought to be punished; namely because false Prophets turned men away, from following the Lord their God, Deut. 13.5. And that others might bear and fear, and do no more such wickedness. verse. 11. is of the same force now as it was then, therefore the precept must be of the same force; so that though the accessoryes of this or other like commands may be abrogated, yet the substance holds still in force; namely, that the Magistrate ought to punish such offenders as these; and that their punishment be according to the nature and degree of the offence.  
Against the examples of those good Kings that punished Idolaters, and reformed abuses in the worship of God, it is excepted that these Kings were types of Christ, and their actions typical; and therefore enjoin not imitation.  
Though Hezekiah and Josiab might be types of Christ; yet how can it appear that Jehu, Ichoash and other wicked Kings were types of Christ? yet these are commended for destroying false worship. 2 Kings 10.30 yea Art●xerxes and other heathen Kings are commended for what they did in advancing the worship of God. Ezra 7.26.  
2 J●siah, and other good Magistrates in the old Testament, punished idolatry; and other sins against the first table, out of love to God, and zeal to his glory; and not as they were types of Christ. If they did it out of moral, not typleall grounds, then Christian magistrates are bound upon the like grounds to perform the like actions.  
3 If Christian magistrates must punish sins against the second Table out of love to God, and zeal for his glory; then they must punish sins against the first Table upon these grounds also, because they are with David to have respect to all Gods Commandments. And Kings are commanded to red in the book of Gods law all the dayes of their life, that they may keep all the words of this Law. Deut. 17.19. not some of them only.  
4 By this reason their example were not binding, in punishing sins against the second Table; no nor in the actions of prayer, humilitation for sin, or any other moral duty; yea this way all the duties required in the Scripture of the old Testament might be shifted off, because the penmen of them were types; they were given to a typical people, and written in a typical Land.  
5 Actions merely typical, are barely and simply related without any addition of commondation or reprehension as these are.  
Further it is excepted, that in the times of the old Testament, the worshipping of false Gods was the only object of the magistrates coercive power.  
Not so: for the worship of the calves at Dan and Bethel, the taking of strange wives, the breach of the Sabbath, yea the whole Covenant, came under the reach of their power and authority, as appears in the example of Ezra, Nebemiah, Ass, Jehosophat, and others; these exceptions there fore seem rather to be shifts, then satisfying answers to the foregoing Argument.  
It is imprinted upon men by nature, that there is a God, that this God is to be worshipped and honoured. Hence all Nations have worshipped some God or other; and embraced some Religion or other. Neither would they suffer the God which they worshipped, to be blasphemed, and the Religion which they observed to be spoken against, it being abhorring to nature, & against the law of nature, that this should be tolerated. Hence heathens have punished Atheists and blasphemers of their Gods. Socrates, Theodorus and some others were put to death for speaking something against the Gods. Shall heathens be so careful to maintain the honour of their false Gods; and shall Christians suffer wrong to be done to the true God? That his name should be blasphemed, his worship derided, his most sacred and holy truths, which in his word he hath revealed, to be contradicted and cried down, and this tolerated, and the Actors of these evils to go away unpunished? Shall the souls of many people be endangered, by being poisoned with damnable errors, and nothing done to hinder it? may we see those who are nearest tous, drawn into the way of eternal destruction, and stand by and look on?( saith Mr. Burroughes iron. p. 24.)  
These are the principal Arguments brought for the negative part, namely that liberty of Conscience ought not to to be granted to all; so as in matters of Religion, every man may hold and maintain, yea hold forth to others what he pleaseth.  
The indifferent Reader may now judge whether part, namely those for the affirmative or negative, carry the greatest weight with them. And the latter seeming to sway the balance, it follows to be considered, whether there may not be a satisfying answer given to the former.   

Answer to the arguments for the affirmative part.  
TO the first argument that it belongs to God alone to make laws to bind Conscience &c. the answer is,  
That the Magistrate doth make no laws to bind Conscience, but only enjoins men to do that which the law of God requires, and restrains them from doing that which the law and word of God forbids, and this is his duty to do, namely; to punish sin, all sin and breaches of Gods Law, whether it be in matters of Doctrine or Practise.  
To the second, that it is a sin, for any man to do that which is against his conscience, and therefore that the Magistrate shall make him sin, &c.  
The answer is, That in the act of him that hath an erroneous Conscience, two things are to be considered.  
1 The doing of such a thing as the law and word of God requires.  
2 The doing of this against his Conscience.  
The first of these is good, and this onely the magistrate enjoins; the other he doth neither enjoin nor intend. Of the first, he is causa per se, a true and proper cause: of the second, he is onely causa per accidence, an accident all cause, it being praeter seopum efficientis, besides the scope and intent of the magistrate, that the man in doing a good thing should do it against his Conscience; and therefore himself onely, and not the magistrate is blame worthy in this action. This may be further cleared by an instance or two: Suppose the magistrate should enjoin a superstitious Papist to take the Image which usually he prays before, and break it in pieces or cast it into the fire, this would go against the Conscience of the Papist, but it would be no sin in the Magistrate; because it is the command of God, that images being instruments of Idolatry should be destroyed: and this is the onely thing which the Magistrate commands, and not the doing of it against his conscience, that is his own fault only, who ought to have a Conscience better informed, and not to think good, evil.  
Take another instance; God enjoins men to pray and call upon him: and this is the duty of every man, it being a a part of that homage and honour which he owes to God; yet when a wicked man prays, he sins, for the Sacrifice of the wicked is an abomination to the Lord, Prov. 15.8. Shall we say then that God is the cause of his sin? he is indeed the proper cause of the action, because he commands it, but onely an accidental cause of the sinfulness of it, that rests onely in the wicked man himself; because though he be bound to pray, yet for want of faith and other graces, when ever he does it, he does it sinfully; but this is not Gods fault who commads him to do it, but his own, who wants grace to do it in the right manner. So it is with the Magistrate, when he commands a man to do that which God commands, though he does it sinfully, for want of a rightly informed Conscience; and herein appears the misery of him that hath an erroneous Conscience, which way soever he turns himself, he is cast into a sinful snare; if he neglects the duty which God requires, he sins against God; if he doth it, he sins against his Conscience; but it is his own fault that he hath such a Conscience.  
To the third Argument, That it is persecution to punish men for not doing that which is against their Conscience.  
The answer is as before, that the Magistrate doth not punish any man for following the dictate of his Conscience( this not being the thing which he strikes at) but for following wicked opinions and practices, for opposing necessary truths, for maintaining heretical doctrines, seeking to spread these abroad, and cause others to be infected with them. When heretics suffer punishment for their dangerous and damnable opinions, they do not suffer for righteousness sake, they do not suffer for well doing, but for evil doing;( hence heretics are called evil workers) and therefore it is an act of Justice and righteousness in the Magistrate to inflict punishment on such as these, and it is his duty so to do( for he is the minister of God to execute wrath, and take vengeance on them that do evil, Rom. 13.4.) And if he should not do this he should neglect his duty, and betray the trust committed to him.  
This therefore being an act of righteousness to punish evil doers, whoever calls it persecution, calls good evil, and light darkness, and brings himself within the reach of that woe which is denounced against them that do so, Esay 5.20. thieves and Murderers may as well cry out of persecution, as gross heretics and Seducers, when the sword of the Magistrate is exercised against them, the one seeking to rob men of their goods, the other of their graces, of their faith and love to the truth; the one offers violence to the life of their bodies, the other endanger( if not destroy) the life of their souls. Many in these times call earnestly for the execution of Justice upon such as have been principal Authors and Actors in our late Warres, which( though divers did in conscience of their duty to their sovereign) yet it would be thought very absurd if they should call it persecution; because this execution of Justice is thought a means to remove the guilt of innocent blood from the Land; Why should not the blood of mens souls, which are daily poisoned by heretical opinions be thought as precious as the blood of mens bodies, and care be taken for reremovall of the guilt of the one from the Nation, as well as the guilt of the other?  
To the fourth Argument, that the defects of an erroneous judgement are to be cured not by Prisons, but by Precepts; The answer is, That the disease of heretics lies not only or principally in their judgements, but rather in their wills and affections; heresy being usually accompanied with pride and perverseness, with wilfulness and obstinacy. Though any man shall hold very dangerous opinions, yet he is not counted an heretic till he comes to be pertinatious in holding these, and continues in them after sufficient instruction and information. The Apostle bids, Reject an heretic after once or twice admonition, Tit. 3.10. whereby he intimates, that it is the property of heretics to stand out many admonitions and informations. And he saith of such, that they are puffed up though they know in thing aright, 2 Timoth. 1.4. Pride is the principal ingredient of their distemper. heretics are for the most part men of the sharpest wits, and strongest parts( satan being wise enough to make choice of the ablest instruments to do his work) Hence, being wise in their own conceit, they think scorn to be vanquished by their own weapons, to be overcome by strength of reason and ability in arguing( wherein they usually excel.) As it is pride that leads them into new opinions( because they would seem to know more then others) so it makes them tenacious in holding them fast, least( though they be mistaken) they should seem to be so, which will not stand with a proud spirit; therefore informations or persuasions will do little good upon such as these. Arius and Pelagius( in former times) and many learned Papists at this day, have not wanted sufficient means of information and conviction, but all to little purpose.  
Secondly, Pride and perverseness being the principal disease of heretics, outward punishments and censures,( whether by Prisons or other ways) are like to do more good upon them then any informations or instructions, which they are wont to cast off with scorn: but the other( through Gods blessing) may be a means to humble them, and make them willing to hear and regard what before they slighted. A Prison did more good to Manasseh then all the preaching of the Prophets could do. God spake to Manasseh and his people by the Prophets, but they regarded not, 2 King, 21.10. 2 Chro. 33.10. but when he sent the host of the Assyrians, who took him and bound him in chains, and carried him to babel, When he was in tribulation he humbled himself greatly before the Lord, 2 Chro. 3.11, 12. Admonitions and other Church Censures have been effectual for staying the spreading of Heresies; so may the censures of Magistrates be when wisely and seasonably applied, and other means will take no effect. He that hath a Pin and Web, or other weakness in his sight, though beating will not make him see better, yet if he wilfully shuts his eyes, and will not receive any medicine, beating may cure him of this, and make him willing to receive such means of cure as shall be fit for recovery of his sight. It is not the weakness of mens judgements, which clouds their understandings so as they cannot see the truth of a Deity, or the truth of the Scriptures, but the wickedness of their wills, which fit corrections and censures may be a means to cure.  
Thirdly, If Prisons or other penalties can do no good for curing of heretics themselves, yet they may be a means of good to others by restraining Seducers from liberty and opportunity of spreading their errors, and infecting others with them:( which they are alway most industrious to do, there being an itching appetite in them to scatter their fancies as far as they can) and may be a means of deterring and discouraging others from ready entertaining their novelties, when they see they are not like to bring them any applause or advantage, but rather disgrace and danger. All Israel shall hear and fear, Deut. 13.11. saith the Lord in the like case.  
To the fifth Argument, That if the Magistrate may use coercive power in matters of Religion, then Jews and Turkes may be forced by the sword to the faith of Christ. The answer is; That although preaching and persuasions, and not Prisons or Fines, be fit means to convert Jews, Pagans, or any such as are yet strangers to the truth; yet they may be fitter necessary means for restraining heretics and Apostates, who have been bread in the Church, from doing mischief and harm to others, by drawing them into the same defection; yea, they may be a means of humbling them( as before was shewed) and putting them into such a disposition, whereby they may be brought to a sight of their errors, which they are not like to be, whiles being tolerated they are by their followers not only favoured, but fomented and applauded, and so more strengthened in their perverse ways.  
Secondly, The use of coercive power may be a means to restrain even Pagans from Idolatrous and profane practices, and bring them to an outward conformity in matters of religion.  
To the sixth Argument, That if the Magistrate shall enforce men in matters of religion, by this means he shall make them play the Hypocrites: the answer is this:  
1 That though it be not in the power of the Magistrate to make men believe, or yield inward obedience to the Commands of God( as it is neither in the power of the Minister) yet he may be a means to cause them make an outward profession, and yield an outward conformity to Gods Command by an outward attendance upon his ordinances.  
2 This outward conformity is in itself good, being such a thing as God requires; it is in itself good to hear the word, to sanctify the sabbath, to join in performance of any religions, duties; and this only the Magistrate is the proper cause, that these are not done in the right manner, that they are done in formality, hypocrisy, or upon external grounds onely, he is onely the accidental cause,( as before was shewed) and that there is a defect in the manner of doing, the fault is onely in themselves, and not in the Magistrate. When the master of the feast caused his servants to compel such as were bidden to come in to the supper, Luke 14.23.( That is to the use of the outward Ordinances) did he make them play the hypocrites? No, their coming in was from him, but their hypocrisy from themselves, he was only an accidental cause of that; so it is with the magistrate, when he compels men to outward conformity in matters of Religion.  
To the seventh Argument, That it is the Magistrates duty to cherish tender Consciences, not to offend them: The answer is,  
1 That tender Consciences ought to be tenderly used; but as the magistrate ought to have charity to cherish such as are truly tender, so he ought to have wisdom to discern betwixt tenderness and waywardness, betwixt weakness and wilfulness; tenderness and weakness may be pretended and set on the top, when waywardness and wilfulness lie at the bottom.  
2 The more truly tender any mans Conscience is, the more careful it makes him to find out the rule, and to cleave close to it, and that in one thing as well as another,( the obedience of a good Conscience being uniform and universal) yea to cleave most close there, where the rule is most clear and evident. He that scruples at small things which can scarcely be made appear to be against the rule, and takes liberty in greater and grosser things, that are clearly and evidently against it, may well be suspected to have no tender Conscience. It is not the property of a tender Conscience to deny clear and evident truth of Scripture; to question the trinity, to deny the divinity of the son of God, or of the holy Ghost, the immortality of the soul of man, the being of any true Church on earth, to question the truth of the Scriptures themselves and the like. These things are scarcely compatible to a rectified Conscience, they are not the scruples of a tender Conscience, but rather symptoms of a seared Conscience.  
3 When the Magistrate inflicts punishment upon them, whose Consciences will allow them to maintain and spread abroad such gross errors & heresies, as were before mentioned; if themselves or others be offended at it, this is an offence taken only, not given; for it is his duty to do it( as hath been shewed) and if he should not do it, he should offend God by the neglect of his duty. Now when the case so stands as either man or God must be offended, it is not hard to judge whether ought to be perfered. True it is that in things indifferent such as are left to our own liberty, we cannot be too careful not to offend a weak Brother; but necessary duties, such as God in his word directly requires of us, ought not to be declined, for fear of offending erroneous Consciences. Yea he that is offended upon such grounds as these, hath just occasion to doubt that his Conscience is not truly tender; at least not a Conscience rightly informed.  
To the eighth Argument, That this will be a hindrance to the discovery of many excellent truths: the answer is:  
1 That some new truths had better be concealed, then liberty be given to question old truths of far greater consequence: the shaking of which, causeth the shaking of the very foundation of true religion.  
2 Oft-times old Errors( being newly varnished over) are by this means obtruded upon us, under the names and notion of new truths. As the old error of the Antinomians and Libertines, under the name and notion of free grace discovered, and of the gospel in its glory, liberty, and freeness, and such like. Old pelagianism under the title of the universality of Gods free grace to mankind in Christ, yea the substance of arianism, and familism under other specious titles, and all these under the notion of new truths.  
3 Though there will be daily a new discovery of prophetical truths( as the accomplishment of them draws nearer) yet we ought to be very jealous of new doctrinal truths, because we are bidden to hold fast the form of wholesome words, and of the doctrine which is according to godliness, 1 Tim. 6.3. and to contend for the faith which was once given to the Saints, Jud. 3. The substantials of faith were but once given, not often; therefore we must contend against all innovations in these.  
4 Wise Governours whether Civill, or ecclesiastic, will easily know how to put a difference betwixt such opinions as have a faire and likely probability from Scripture, and such as carry with them a contradiction to clear and evident truths of Scripture, by countenancing or at least conniving the one, and seeking to suppress the other.  
To the ninth Argument, That Christ never gave precept or example to kill men for religion; the answer is,  
That neither did he this for breach of Civill Justice, as murder, Adultery, and the like; when the adulterous woman was brought before him, Joh. 9. he did not pass any judicial sentence against her, because when he was on earth he did not act the part of a civill Magistrate, but of a Minister, yea of a sufferer.  
2 When the civill Magistrate doth execute justice upon transgressors of the first Table, especially upon obstinate heretics and Apostates; he doth not kill men for their religion, but for rebellion against the laws, for their impiety, obstinacy, and wicked endeavours to undermine and overthrow all grounds of Religion, by their damnable blasphemies; for while they come to this height of wickedness, the sword of the magistrate is not stretched forth to the highest degree of punishment.  
To the tenth argument: That there is now no infallible judge to determine what is heresy orblasphemy: the answer is,  
1 That we have the same infallible judge, that those had to whom the Apostles wrote, when they bade them try the spirits, whether they were of God or not, 1 Joh. 4.1. To try all things, and keep that which was good. 1 Thes. 5.21. and to reject an heretic, after once or twice admonition. Tit. 3.10. Although the Apostles themselves were infallible in the penning of the holy Scriptures, yet those to whom they wrote were not infallible in their Judgement, not in that present, much less in future ages.  
2 This Argument reacheth not those points of faith that can be certainly known; for touching these there needs no infallible judge. But are there no points of faith that can be certainly known? wherefore then serve the Scriptures? Can it not be certainly known, that there is a God, that this God is one, that he is most holy, wise, just, eternal, infinite? That there are three persons in the God-head, that Jesus Christ is the son of God, of the same essence with the Father; that he dyed, rose again, and shall come to judge the quick and dead? that to reproach and speak basely of the true God, or any of the persons is blasphemy? cannot we certainly know that if we worship the sun, moon, or stars; yea Saints, Angels, or any other Creatures, with the same worship, that is due onely to the true God, this is Idolatry? can it not be known that we must worship this God, with the same worship which himself appoints, and that one day in every week is to be set apart for this purpose? Can it not be certainly known that the soul of man is immortal, that there is a heaven prepared for the righteous, and an hell for the wicked? that the Scriptures are the word of God? cannot these and many other like truths be known without some other infallible judge besides the Scripture? Is not this( with the Papists) to deny the sufficiency and perspicuity of the Scripture? and to think them( as they do) like a nose of wax that may turn into any fashion according to mens fancies? doth it not make them an imperfect rule,( at least such an abscure dark and doubtful rule,) as a Christian must have something else to guide him in matters of faith, besides or better then the Scripture.  
In all thing needful to salvation, the Scripture is plain and clear enough: whence it is compared to a light or lamp, which may easily be seen, Psal. 119.102. to a light shining in a dark place. 2 Pet. 1.19. It is said to give understanding to to the simplo Psal. 119.130. Prov. 1.4. and knowledge is easy to him that will understand. Prov. 14.6. For other things that are laid down in dark obscure parts of Scripture only, and not in plain places, if we be ignorant of them, or mistaken in them, the danger is not great, neither shall this ignorance be prejudicial to our salvation, when it is onely a simplo, and no affencted ignorance.  
3 For such things as the Scripture holds forth more darkly and doubtfully, if we cannot satisfy ourselves by such means as ourselves are able to use, the surest way is to receive satisfaction from such as God hath best fitted for this purpose; namely from such as are godly, learned, and best able to judge of the true sense of Scripture; especially when these( being convened in lawful synods and assemblies) have debated these things according to Scripture rules, and declared their judgements about them.  
But this is to pin our faith upon other mens, sleeves.  
No it is not; for 1 these things thus doubted, are no fundamentals of faith.  
2 Every man is still left free to judge of them by the Scriptures. For better understanding of this, we are to take notice of a twofold judgement, that is to be made use of in matters of controversy.  
There is judicium discretionis, & judicium determinationis.  
1 There is a judgement of discerning or discretion, and this belongs to every private Christian to make use off, because every one ought to labour to see the truth with his own eyes so far as he is able.  
2 There is a Judgement of determining and defining things that are doubtful, of which we have a famous example, this belongs onely to Church Synods and assemblies. Act. 15.  
Now in those doubtful truths wherein we cannot satisfy ourselves, we are to receive satisfaction from these; yea in curtal points( though we be fully satisfied) wee ought so far to acquiesce, in the determination of these as not make any opposition against it, to the disturbing of the Church, according to the example of the Church of Antioch. Act 15.31. And of other Churches, Act. 16.5. The reason is:  
1 Because in curtal points, we may easily be mistaken and deceived; but in those truths whereby we are enjoined to preserve the peace of the Church, we cannot well be deceived, the Scripture holding them forth so plainly to us.  
2 Because these latter are things of far greater consequence and necessity then the other; for,  
1 It is a true rule that those things alway are of most necessity, which are most plainly laid down in Scripture.  
2 It is a thing of far greater consequence, making more for the glory of God, and the well being of the Church, to seek the preservation of the Churches peace, and maintain unity betwixt the members of the mystical body, then eagerly to uphold any private opinion in curtal points( yea though our opinion be right) because we are charged in the name of the Lord Jesus Christ, that there should be no divisions amongst us, 1 Cor. 1.10. And that if it be possible, and as much as lies in us, we should have peace with all men, Rom. 12.18. much more with the members of the mystical body; but we have no such charge for the stiff maintaining of any doubtful or curtal point in matters of Religion; and therefore we may more safely conceal it to ourselves.  
But the Jews had the help of the Urim and Thummim to consult with about the putting to death of blasphemers and idolaters.  
1 But they wanted the help of a great part of the Scriptures which we now have.  
2 It doth not appear that they consulted with the Urim and Thummim, to know what was idolatry or blasphemy; neither is this given as a reason why persons guilty of these sins should be put to death, but other grounds; namely the law of God, the nature of the sins, the causing of the people to err, the strengthening the hands of evil doers and such like, Deut. 13.17.18.20.22. Lev. 20.3.4.  
3 The law for putting to death idolaters, was given before there was any Urim or Thummim, Exod. 22.20. and still kept in use after these were lost, when sins against the first Table were punished by the magistrate, Ezra. 10 8. Nebe. 7.65.13.2.  
4. The testimony of Scripture is more sure then that of Urim and Thummim for it is more sure then the voice of one that should come from the dead, Luk. 16. Last. yea then a voice sounding from heaven, 2 Pet. 1.19. Besides, the Priests who were to give answer from the Urim and Thummim, whether it were done by the motion and stirring, or by the colour and brightness of the precious stones in the Ephod, yet( if they were not right) they might more easily deceive the people in giving answer, then the Scriptures will deceive them, because in them God himself speaks immediately, 2 Tim. 3.16.  
To the eleventh Argument: That errors and heresies are those tares in the field, which must be let alone till the harvest; the answer is,  
1 By this reason neither murtherers, adulterers, or any other wicked persons should be punished by the magistrate; for the tares are not onely heretics, but all such as offend and commit iniquity, Mat. 13.38.41.  
2 For right understanding of the parable, we are to take notice of two sorts of tares.  
1 Such as are openly offensive, as all gross and obstinate heretics are, and those that are scandalously wicked in their lives, and these are not to be let alone, for then the sword of the magistrate, and Church censures should be in vain and to no purpose.  
2 Such as are of a middle temper, that are orthodox in their judgements, and free from gross scandals in their lives, yet not having a root of grace in their hearts, nor bringing forth any right fruit in their lives, are in Gods account no better then tares, and so shall be dealt withall at last; but( not falling within the reach either of the civill or ecclesiastic sword) they are to be let alone till the harvest.  
To the twelfth Argument; That it is Christs rule, we must do to others as we would be done to; the answer is,  
1 That thieves and murtherers may thus pled against the judge, when he passeth sentence against them, or causeth it to be executed on them.  
2 This rule holds onely in a rightly informed judgement and a rectified will; what one with such a judgement and will, would desire should be done to him, he must do to another; but such an one if he had justly deserved punishment, by violating the laws either of the first or second Table, would willingly subject himself to just punishment; therefore he desires also that another should do the like.  
To the thirteenth Argument; That there must be heresies, therefore the magistrate should not punish them; the answer is,  
1 That while the world stands, and there be wicked men in it, there will be wickedness in every kind,( neither can this be hindered) shall therefore no wickedness be punished?  
2 We are to know that there is a twofold necessity.  
1 A necessity of causality, thus the fire burns necessary because it is a necessary cause of burning; but so heresies and other wickednesses do not come necessary, but proceed from the liberty of mans will, which works freely, all mens actions as well evil as good, proceeding from inward principles, from his understanding and will; and it being essential to the will to work freely,( as freedom stands in opposition against natural or violent necessity) men fall as freely to the maintaining of errors and heresies, as they do to the committing of other sins.  
2 There is a necessity of consequence or infallibility, and thus all things are necessary, which come within the reach of Gods knowledge which cannot be deceived, or of his providence which cannot be disappointed; but this necessity affordeth no excuse, nor exemtion from punishment to any man that doth evil: for thus the crucifying of Christ was necessary, being foreknown and foreappointed of God, Act. 2.23.3.28. but this was no excuse to the wicked Jews, who delivered him to death through envy and malice, nor to Pilate who to gratify them did unjustly condemn him, when he found no fault in him; Thus it is said that offences must come, but withall it is said; Woe be to him, through whom they come Mat. 18.7. So woe to them that are the authors of heresies, and actors in spreading them abroad; for though heresies must come, this shall be no excuse to them.    

ERRATA  
p. 2. l. 13. for to hate, read by beating. l. 20. for same red sword. p. 6. l. 30. for the red his.  
FINIS.