contemneth hee will never doe any honourable thing but because these not so worshipping introducing new Deities doe perswade many to transgresse or to change affaires whence are conjurations seditions private societies things no way conducing to Monarchies Hence doubtlesse was that opposition which Paul met withall in deverse of the Roman Territories thus at Athens though as I suppose they enjoyed there their owne Lawes and Customes very suitable as it should seem to those of the Romans preaching Jesus he was accused to be a setter forth of strange Gods Acts 14. for although as Strabo observeth of the Athenians that publiquely by the Authority of the Magistrates {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they received many things of forreigne worships yet that none might attempt any such things of themselves is notorious from the case of Socrates who as Laertius witnesseth was condemned as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} one who thought not those to be Gods whom the City thought so to be but brought in certaine new Deities Hence I say was Pauls opposition and his haling to Mars hill Without doubt also this was the bottome of that stirre and trouble he met withall about Philippi It is true private Interest lay in the bottome with the chiefe Opposers but this Legall Constitution was that which was plausibly pretended Acts 16. 21. They teach customes which are not Lawfull for us to receive neither to observe being Romans {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is not lawfull for us Romans to receive the Religion they hold out because Statutes are made amongst us against all Religious worship not allowed by publique Authority Let Calvin's short Annotation on that place be seen Gallio's refusing to judge between Jewes as he thought in a Jewish controversie is no impeachment of this truth had it been about any Roman establishment he would quickly have interposed Now this Law amongst them was doubtlesse Fundi Christiani Calamitas This then in the first place was Enacted that no worship should be admitted no Religion exercised but what received Establishment and Approbation from them who supposed themselves to be intrusted with Authority over men in such things And this power of the Dragon was given over to the Beast and false Prophet The Anti-christian power succeeding into the room of the Paganish the Pope and Counsels of the Emperours and Senate it was quickly confirmed that none should be suffered to live in peace who received not his marke and name Revel. 13. 16 17. Wherunto for my part I cannot but referre very many of those following Imperiall Constitutions which were made at first against the opposers of the Churches Orthodoxisme but were turned against the witnesse of Jesus in the close 2. This being done they held out the Reasons of this Establishment I shall touch only one or two of them which are still common to them who walke in the same paths with them Now the first was that Toleration of sundry ways of worship and severall Religions tends to the disturbance of the Common-wealth and that civill Society which men under the same Government doe and ought to enjoy So Cicero tels us Lib. 2. de legibus Suos Deos aut novos aut alienigenas coli confusionem habet c It brings in confusion of Religion and civill Society The same is clearly held out in that Counsell of Maecenas to Augustus before mentioned They saith he who introduce new Deities draw many into Innovations whence are Conspiracies Seditions Conventicles no way profitable for the Common wealth Their other maine Reason was that hereby the Gods whom they owned and worshipped were dishonoured and provoked to plague them That this was continually in their mouths and clamours all the Acts at the slaying of the Martyrs the Rescripts of Emperours the Apologies of the Christians as Tertullian Justine Martyr Arnobius Minutius Felix doe abundantly testifie All trouble was still ascribed to their Impiety upon the first breaking out of any judgment as though the cause of it had been the Toleration of Christians presently the vulgar cry was Christianos ad Leones Now that those causes and reasons have been traduced to all those who have since acted the same things especially to the Emperours successor at Rome needs not to be proved With the power of the Dragon the wisedome also is derived see that great Champion Cardinall Bellarmine fighting with these very weapons Lib. de Laicis cap. 21. And indeed however illustrated improved adorned supported flourished sweetned they are the sum of all that to this day hath been said in the same case 3. Having made a Law and supported it with such reasons as these in proceeding to the Execution of the penalty of that Law as to particular Persons which penalty being as now Arbitrary was inflicted unto Banishment Imprisonment Mine-digging Torturing in sundry kinds Mayming Death according to the pleasure of the Judges they always charged upon those persons not onely the denying and opposing their owne Deities Religion and Worship but also that that which they embraced was foolish absurd detestable pernitious sinfull wicked ruinous to Commonâ—wealths Cities Society Families honesty order and the like If a man should goe about to delineat Christian Religion by the Lines and features drawne thereof in the invectives and accusations of their Adversaries he might justly suppose that indeed that was their God which was set up at Rome with this Inscription DEUS CHRISTIANORUM ONONYCHITES Being an Image with Asses eares in a Gowne Clawes or Talons upon one foot with a Booke in his hand Charged they were that they worshipped an Asses head which impious folly first fastened on the Jews by Tacitus Histor. lib. 5. cap. 1. in these words Effigiem animalis quo monstrante errorem sâ—â—imque depulerant penetrali sacravere having before set out a faigned direction received by a company of Asses which he had borrowed from Appion a rayling Egiptian of Alexandria Joseph ad App. lib. 1. was so ingrafted in their minds that no defensative could be allowed The Sun the Crosse Sacerdotis Generalia were either really supposed or impiously imposed on them as the objects of their worship The blood and flesh of Infants at Thiestaean banquets was said to be their food and provision promiscuous lust with Incest thâ—â—â— chiefest refreshment Such as these it concerned them to have them thought to be being resolved to use them as if they were so indeed Hence I am not sometimes without some suspition that many of the impure abhominations follies villanies which are ascribed unto the Primative Hereticks yea the very Gnosticks themselves upon whom the filth that lyes is beyond all possible beliefe Epiphan. Tom. 2. lib. 1. Har. 26. might be â—ained and imposed as to a great part thereof For though not the very same yet things as foolish and opposite to the light of nature were at the same time charged on the most Orthodox But you will say they who charged
not others as unworthy to live upon their native soile in our judgements as we our selves in the judgements of them formerly over us Are not groanes for liberty by the warmth of favour in a few yeares hatched into Attempts for Tyranny and for Practise what hold hath former superstition in observing dayes and times laid hold upon the many of the People again witness the late solemn superstition and many things of the like nature 2. For Civill things the closing of so many formerly otherwise engaged with the adverse party in the late Rebellion with the lukewarm deportment of others at the same time is a sufficient demonstration of it And may not the Lord justly complain of all this what iniquity have you seene in mee or my wayes that you are gone farre from me and walked after vanity and are become vaine Jer. 2. 4. Why have you changed your glory for that which doth not profit vers. 11. Have I beene a dry heath or a barren wildernesse to you Oh that men should find no more sweetness in following the Lambe under wonderfull protections but that they should thus turne aside into every Wildernesse What Indignity is this to the wayes of God I could give you many Reasons of it but I have done what I intended a little hinted that wee are a Returning People that so you might be exhorted to help for a Recovery and how shall that be 2. By your owne keeping close to the Paths of Righteousnesse if you Returne not others will look about again This Breach this evill is of you within your own walls was the fountaine of our Backesliding Would you be the Repairers of Breaches the Restorers of Paths for men to walke in doe these two things 1. Turne not to the wayes of such as the Lord hath blasted under your eyes and these may be referred to 3. heads 1. Oppression 2. Selfe-seeking 3. Contrivances for persecution 1. Oppression how detestable a crime it is in the eyes of the Almighty what effects it hath upon men making wise men madde Eccl. 7. 7. How frequently it closeth in the calamitous Ruine of the Oppressours themselves are things known to all Whether it hath not been exercised in this Nation both in Generall by unnecessary Impositions and in Particular by unwarrantable pressures let the mournfull cryes of all sorts of People testifie Should you now Return to such wayes as these would not the Anger of the Lord smoake against you Make it I bseech you your Designe to relieve the whole by all meanes possible and to relieve Particulars yea even of the adverse Party where too much overborn Oh let it be considered by you that it be not considered upon you I know the things you are necessitated to are not to be supported by the aire It is only what is unnecessary as to you or insupportable as to othes that requires your speedy Reforming that so it may be said of you as of Nehemiah Chap. 5. 14 15. And for Particulars pray pardon my folly and boldness I heartily desire a Committee of your Honourable House might sit once a week to relieve poor men that have been oppressed by men sometimes enjoying Parliamentary Authority 2. Selfe-seeking when men can be content to lay a Nation low that they may set up themselves upon the heapes and ruines thereof Have not some sought to advance themselves under that power which with the lives and blood of the People they have opposed Seeming to be troubled at former things not because they were done but because they were not done by them But innocent blood will be found a Tottering foundation for men to build their Honours Greatnesse and Preferments upon O returne not in this unto any If men serve themselves of the Nation they must expect that the Nation will serve it selfe upon them The best security you can possibly have that the People will performe their duty in obedience is the witnesse of your own consciences that you have discharged your duty towards them in seeking their good by your owne trouble and not your owne advantages in their trouble I doubt not but that in this your practice makes the admonition a commendation otherwise the word spoken will certainly witnesse against you 3. Contrivances for persecution how were the hearts of all men hardned like the nether Mill-stone and their thoughts did grinde blood and revenge against their Brethren What colours what pretences had men invented to prepare a way for the Rolling of their garments in the teares yea blood of Christians The Lord so keep your spirits from a compliance herein that with all the Bowe be not too much bent on the other side which is not impossible Be there a Backsliding upon your spirit to these or such like things as these the Lord will walke contrary to you and were you as the Signet upon his hand he would pluck you off 2. Returne not to the open enemies of our peace I could here inlarge my selfe to support your spirits in the work mentioned Job 29. 14 15. but I must on to the following parts of my Text and passe from the Direction given to the Supportment and Assistance promised I will make thee to this people a brazen and a fenced Wall An implyed Objection which the Prophet might put in upon his charge to keep so close to the rule of righteousnesse is here removed If I must thus abide by it to execute whatsoever the Lord cals me out unto not shrinking nor staggering at the greatest undertakings what will become of me in the issue Will it not be destructive to stand out against a confirmed People No saith the Lord it shall not be I will make thee c. God will certainly give in prevailing strength and unconquerable defence unto Persons constantly discharging the duties of Righteousnesse especially when undertaken in times of difficulty and opposition I will make thee c. The like engagement to this you have made to Ezekiel Chap. 3 8 9. Neither was it so to the Prophets alone but to Magistrates also when Joshua undertook the Regency of Israel in a difficult time he takes of his feare and Diffidence with this very incouragement Josh. 1. 5. He saith he will make them a Wall the best defence against opposition and that not a weake tottering Wall that might easily be cast downe but a brazen wall that must needs be impregnable What Engines can possibly prevaile against a Wall of Brasse And to make it more secure this brazen wall shall be fenced with all manner of fortifications and ammunition so that the veriest Coward in the World being behind such a wall may without dread or terrour apply himselfe to that which he findeth to doe God will so secure the Instruments of his glory against a Backeslyding people in holding up the wayes of his Truth and Righteousnesse that all Attempts against them shall be vaine and the most timorous spirit may be secure Provided he goe not out of
equity of those and the like Constitutions and deduced by Analogie and proportion to the businesse in hand I shall afterwards declare The summe of what is usually drawne out from holy Writ against such a forbearance as I suppose may be asserted and for the punishing Hereticks with Capitall punishments being briefly discussed I proceed in the next place to such other generall observations as may serve to the further clearing of the businesse in hand and they are these that follow 1. The forbearance of or opposition unto Errors may be considered with respect either unto Civill or Spiritual Judicature For the Latter it is either Personall or Ecclesiasticall properly so called Personall forbearance of Errors in a spirituall sense is a Moral Toleration or approbation of them So also is Ecclesiasticall The Warrant for proceedance against them on that hand is plaine and evident Certainely this way no Error is to be forborne All persons who have any Interest and share in Truth are obliged in their severall wayes and stations to an opposition unto every Error An opposition to be carryed on by Gospel Mediums and spirituall weapons Let them according as they are called or opportuned disprove them from the Word Contending earnestly for the faith once delivered unto the Saints Erring Persons are usually Bono animo sayes Salvian very zealous to propogate their false conceptions and shall the Children of Truth be backward in her defence Precepts unto this as a duty commendations of it incouragements unto it are very frequent in the Gospel Alike is this duty incumbent on all Churches walking to the rule The spirituall Sword of Discipline may be lawfully sheathed in the blood of Heresies No spirituall Remedy can be too sharpe for a spirituall disease When the Cure is suited to the Malady there is no danger of the application And this is not denyed by any He that submits himselfe to any Church society does it ea lege of being obedient to the Authority of Christ in that Church in all its Censures Volenti non fit injuria Error is offensive and must be proceeded against Examples and precepts of this abound in the Scriptures The blood of many erring persons I doubt not will one day have a Quo warranto granted them against their as to the particulars in debate Orthodox slayers who did it to promote the service of God Let them not fear an after reckoning who use the Discipline of Christ according to his appointment This being considered the occasion of a most frequent Paralogisme is removed If errours must be tolerated say some then men may doe what they please without controll No meanes it seems must be used to reclaime them But is Gospel Conviction no meanes Hath the Sword of Discipline no edge Is there no meanes of instruction in the New Testament established but a Prison and a Halter Are the Hammer of the Word and the Sword of the Spirit which in days of Old broke the stubbornnest Mountaines and overcame the proudest Nations now quite uselesse God forbid Were the Churches of Christ established according to his appointment and the professors of the Truth so knit up in the unity of the Spirit and bond of peace as they ought to be and were in the Primitive times I am perswaded those despised Instruments would quickly make the proudest Hereticke to tremble When the Churches walked in sweet Communion giving each other continuall account of their affaires and warning each other of all or any such persons as either in practice or doctrine walked not with a right foot as we have examples in Clem. Epist. ad Corinth the Churches of Vienna and Lyons to those of Asia Euseb. of Ignatius to severall persons and Churches of Iraeneus to Victor Euseb. Dyonisius to Stephen ibid. and the like Hereticks found such cold entertainment as made them ashamed if not weary of their chosen wanderings but this is not my present businesse 2. There is an opposition or forbearance in reference to a civill Judicature and proceedence of things which respecteth Errors in a Reall sense as to the inflicting or not inflicting of punishment on Religious Delinquents And this is the sole thing under debate viz. Whether Persons enjoying civill Authority over others being intrusted therewithall according to the Constitutions of the place and Nation where the lot of them both by Providence is fallen are invested with power from above and commanded in the Word of God to coerce restraine punish confine imprison banish hange or burne such of those persons under their jurisdiction as shall not embrace professe beleeve and practice that Truth and way of worship which is revealed unto them of God or how far into what degrees by what means in any of these wayes may they proceed The Generall propositions and considerations of the penall Lawes of God which were before laid downe have as I suppose left this businesse to a naked debate from the word of truth without any such prejudices on either part as many take from a misapprehension of the mind of God in them and therefore by the Readers patience I shall venture upon the whole anew as if no such arguments had ever been proposed for the affirmative of the Question in hand not declining the utmost weight that is in any of them according to equity and due proportion And here first I shall give in a few things 1. To the Question it selfe 2. To the Manner of handling it 1. To the Question it selfe for herein I suppose 1. That the Persons enjoying Authority doe also enjoy the truth which is to the advantage of the Affirmative 2. That their Power in civill things is jnst and unquestionable which also looses favourably on that side 3. That Non-toleration makes out it selfe in positive infliction of punishment which is so or is nothing Casting men out of protection exposing them to vulgar violence is confestly unworthy of men representing the authority of God and contrary to the whole end of their trust 2. To the manner of handling this Question among persons at variance and here I cannot but observe 1. That if I have taken my aime aright there is no one thing under debate amongst Christians that is agitated with more confidence and mutuall animosity of the Parties Litigant Each charging other with dreadfull inferences streames of blood and dishonour to God flowing out from their severall perswasions So that ofttimes in stead of a faire dispute you meet on this subject with a Patheticall outcry as though all Religion were utterly contaminated and trampled underfoot if both these contradictory assertions be not imbraced Now seeing that in it selfe it is a thing wherein the Gospel is exceedingly sparing if not altogether silent certainely there must be a further Interest then of Judgement alone or else that very much prejudicated with corrupt affections or men could not possibly be carryed out with so much violence upon supposed selfe-created consequences wherwith in this cause they urge one another 2. That
end in offence Now if the truth be given us of the Lord our God to possesse certainly it may be contended for by those who owe protection thereunto And if this were not so we may pray and prevail for the prosperity of those in Authority and yet when we have done not have a right to a quiet and peaceable life Let this then be the second assertion The Gospel being preached and declared as of right it ought to be it is the duty of the Magistrate by the power wherewith he is entrusted to protect and defend it against all or any persons that by force or violence shall seek to hinder the progresse or stop the passage of it under what pretence soever And that a neglect of this also will be attended with the anger of the Lord and the kindling of his wrath shall not long be doubted of any Thirdly the protecting assisting and supporting of all the professors of it in that profession and in wayes of truths appointment for the practice of that which is embraced and the furtherance of it towards them who as yet embrace it not is also required and of this there are sundry parts 1. That seeing Christ Jesus hath appointed his disciples to walk in such societies and requireth of them such kinde of worship as cannot be performed without their meeting together {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in one place that he either provide or grant being provided the use of such places under his protection as may in all or any kinde be suited and fitted for that end and purpose And the ground of this is 1. From the Right which the Gospel of Christ hath to be received amongst men according to his own appointment whether that be the appointment of Christ or no amongst us is no question 2ly Because the Magistrate hath the sole power of all publick places and the protection of them is committed to him alone by virtue of that consent into government which is among any people This proved as above 2ly A protection in the use of those places and all things exercised in them answerable to that which he doth and is bound to grant unto men in their own private dwellings and families The Reason why I am protected from all hurt or violence in my family is because I have a Right to dispose of all things in my family being mine own and so hath not another It was asserted before that Christians have a Right to the ordinances of Christ and Truth a Right to be at liberty And therefore if any shall invade disturbe or trouble them in their rights and liberties he is bound ex officio to give them a protection not bearing the sword in vain Now being in my family in my private house the assistance of those in Authority is due 1. In respect of them without 2. In respect of them within 1. For them without if any one will against my consent intrude himself upon my family enjoyments to share with me or violently come to take away that is mine or distub me in the quiet possession of it the Magistrate takes cognizance of such disturbances and punisheth them according to equity Suteably if any person or persons whatsoever shall with violence put themselves upon the enjoyments of such ordinances as those enjoying the Rights of the Gospel have obtained to themselves or shall come in their celebration of them to cause disturbance certainly that Magistrate protects not every one in his undoubted Rights who doth not accommodate the wronged parties with the assistance of his power to the punishment of the transgressors 2. For house dwellers servants or any others who may break out into such offences and incorrigiblenesse as the amendment thereof may be beyond what I am intrusted to do to any by Law of God or man and shall not the Magistrate here also interpose is not his assistance here abundantly required and alwayes granted From parity of Reason is it not as due for their protection who in the enjoyment of their publick religious Rights may receive disturbance and be under force from some incorrigible by any Rule among themselves For instance suppose a person justly excommunicated and ejected any society of Christians as to any spirituall communion yet will with outward force and violence put himself upon them in their closest acts of communion doubtlesse their Rights are here to be by power preserved 3. That whereas the Preachers of the Gospel are now to be maintained in an ordinarie way and to expect their supportment in an usnall course of providence and seeing that many to whom we have proved that the Gospel is to be declared by the care of the Magistrate will not or cannot make such provisions for them as is needfull in these last evil daies of the world it is incumbent on those nursing Fathers to provide for them who because of their continuall labours in the work of the Lord are dis-inabled to make provision for themselves Where Churches are setled according to the Rule of the Gospel and not too much straightned by reason of want there may be an alteration as to this proposall That this ingagement lyes first upon the Churches was seen of old Hence that caution or Canon of the Councell of Chalcedon cap. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} let none be ordained at large Ne dicatur mendicat in palaestra infoelix Clericus saies the Scholiast lest he should be driven to begge for want of maintenance This being the summe of what as to this head I have to assert I shall give in the proofs of it and then draw some further Positions 1. The bottome of the whole ariseth from that right which the Gospel hath to be preached to all Nations and people and that right paramount to all civill sanctions and constitutions which every soul hath to receive it in the profession thereof And all this flows from the donation of the Father unto Jesus Christ whereby he is made heir of all things Hebr. 1. 3. Having the Nations given him for his inheritance the utmost parts of the earth for his possession Psal. 2. 8. Being also Lord of lords and King of kings acting nothing in taking possession of his own but what his soveraignty bears him out in 2. All this tends to the apparent good of those committed to his charge that they may leade their lives in godlinesse and honesty which is the very chief end of Magistracy committed unto men This is directly intended all other things come in by accident and upon suppositions 3. No person living can pretend to the least injury by this none is deprived none wronged 4. The precepts given unto them and the promises made concerning them do abundantly confirm all that hath been asserted Psal. 2. 10 11. they are commanded as Kings and Judges to serve the Lord in promoting the kingdom of the Lord Jesus Christ And it is promised Isa. 49. 23. that they shall be
them that oppose themselves if at any time God will give them repentance to the acknowledgement of the truth imprisoning banishing slaying is scarcely a patient waiting God doth not so wait upon unbeleevers Perhaps those who call for the sword on earth are as unacquainted with their own spirits as those that called for fire from heaven Luk. 11. And perhaps the parable of the tares gives in a positive rule as to this whole businesse occasion may be given of handling it at large for the present I shall not fear to assert that the answers unto it borrowed by our Divines from Bellarmine will not endure the triall we hope that spirituall quiet and inoffensivenesse in the whole mountain of the Lord which is wrapt up in the wombe of many promises will at length be brought forth to the joy of all the children of Sion 3. Sundrie other arguments taken from the nature of faith heresie liberty of Conscience the way of illumination means of communication of truth nature of spirituall things pravitious tendence of the doctrine opposed if it should be actually embraced by all enjoying authority and the like I thought at present to have added but I am gone already beyond my purposed resting place Come we in a few words to the last thing proposed wherein I shall be very brief the main of what I intended being already set down the power of the Magistrate to compell others to the embracing of that Religion and way of worship which he shall establish and set up which for the greater advantage we shall suppose to be the very same both for the things proposed to be beleeved and also practised which God himself hath revealed and requireth all men every where to embrace What is to be done for the setling and establishing of the profession of the Gospel and the right apprehension of the minde of God therein contra-distinct from all those false and erronious perswasions which in these or former dayes are or have been held forth in opposition thereunto was before declared how it is to be supported maintained protected defended safe-guarded from all oppositions disturbances blasphemings was then and there set down Now supposing that sundry persons living under the power and owning civill obedience to the Magistrate will not consent to sound doctrine nor receive in some things fewer or more lesse or greater that form of wholsome words which he holds forth and owns as the minde of Christ in the Gospel nor communicate with him in the worship which by the Authority of those words or that truth he hath as before established it is inquired what is the duty of the Magistrate in reference to the bringing of them into that subjection which is due unto and acknowledgement of the truth And to this I shall briefly give in my Answer in these following Positions 1. In reference unto us in this Nation the greatest difficulty in giving a full return to this question ariseth from the great disorder of the Churches of God amongst us were the precious distinguished from the vile Churches rightly established and Church discipline exercised that Christians were under some orderly view and men might be confidered in their severall capacities wherein they stand an easie finger would unty the knot of this quaere but being in that confusion wherein we are gathering into any order being the great work in hand I suppose under favour that the time is scarce come for the proposall of this question but yet something may be given in unto it though not so clear as the former supposall being effected would cause it to be 2. The constant practise of the Churches in former ages in all their meetings for advise and counsell to consent into some form of wholsome words that might be a discriminating tessera of their communion in doctrine being used in prime Antiquitie as is manifest in that ancient Symbol commonly esteemed Apostolicall of the chief heads whereof mention in the like Summary is made in the very first writers among them having also warrant from the Word of God and being of singular use to hold out unto all other Churches of the world our apprehensions of the minde of God in the chief heads of Religion may be considered If this be done by the authority of the Magistrate I mean if such a declaration of the truth wherein the Churches by him owned and protected do consent be held out as the confession of that truth which he embraceth it will be of singular use unto yea indeed must necessarily precede any determination of the former question of the nature and use of confessions c. so much hath of late been learnedly disputed that I shall not powre out any of mine own conceptions for the present about them in that hasty tumultuary manner wherein I am enforced to expose this essay 3. Those who dissent from the truth so owned so established so decreed do so either in lesse matters of small consequence and about things generally confessed not fundamentall or in great and more weighty heads of doctrine acts of worship and the like both agreeing in this that they will not hold communion as either to all or some parts and duties thereof which those Churches and persons who do embrace the truth so owned as before and act accordingly For the first of these or such as dissent about things of no great concernment in comparison of those other things wherein they do agree with them from whom they do dissent I am bold positively to assert that saving and preserving the Rules and qualifications set down under the second head the Magistrate hath no warrant from the Word of God nor command rule or precept to enable him to force such persons to submit unto the truth as by him established in those things wherein they expresse a conscientious dissent or to molest them with any civill penalty in case of refusall or non-submission nor yet did I ever in my life meet with any thing in the shape of Reason to prove it although the great present clamor of this Nation is punctually as to this head what ever be pretended this is the Helena about which is the great contest What I pray will warrant him then to proceed Will the Laws against Idolatry and Blasphemy with their sanctions towards the persons of blasphemers and idolaters for I must ingenuously confesse all that which in my poore judgement looks with any appearance of pressing toward Haereticidium is the everlasting equity of those judiciall Laws and the Arbitrarinesse of Magistrates from a divine rule in things of the greatest concernment to the glory of God if free from them and that these Laws I doubt will scarcely be accommodated unto any thing under contest now in this age of the world among Christians but shall I say a warrant taken from hence for the compelling of men sound in so many fundamentals as were it not for the contest with them we would acknowledge sufficient for the entertainment