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charitable, and fo merciful: And we may, in this cafe, exactly use the words of St. Paul, But as then, he that was born after the flesh, perfecuted him that was born after the fpirit, even fo it is now; and so it ever will be till Chrift's fecond coming.

FURTHER: Whoever perfecutes those that differ from him, arms all the world against himfelf, when the scale of authority returns to the other fide; and then, what can he urge for mercy to himself, that shewed none to others? If he says, that he is to be fpared because he believes true, but the other was juftly perfecuted because he was in error, this is ridiculous. For his adverfary as conftantly believes him to be an heretick, as he believes his adverfary to be such; and whether he be or no, being the thing in queftion, of this he is not to be his own judge, but he that hath authority on his fide will be fure to judge against him. So that what either fide may indifferently make use of, it is good that neither of them would do fo; because neither fide can with reason fufficient do it, in prejudice of the other. If a man will fay, that every man muft take

take his adventure, and if it happens for authority to be with him, he will perfecute his adverfariés; and if it turns against him, he will bear it as well as he can, and hope for a reward of martyrdom and innocent fuffering: Besides that this is fo equal to be faid of all fides; and befides that this is a way to make an eternal difunion of hearts and charities, and that it will make Chriftendom nothing but a flaughter house, and a perpetual butchery; and as fast as mens wits grow wanton, or confident, or proud, or abufed, fo often there will be new executions and maffacres ;-befides all this, it is most unreasonable and unjuft; as being contrary to those laws of juftice and charity whereby we are bound, with greater zeal to spare and preferve an innocent person, than to condemn a guilty one; and there is lefs malice and iniquity in fparing the guilty, than in condemning the good. Because it is in the power of men, to remit a guilty person to the divine judicature, and (for divers caufes) not to ufe feverity; but in no cafe is it lawful, neither hath God at all given to man a power, to condemn fuch perfons, as cannot be proved other than

pious and innocent. And therefore it is better, if it should fo happen, that we should spare the innocent person, and one that is actually deceived, than that upon the turn of the wheel, the true believers fhould be destroyed.

AND this very reafon, he that had authority fufficient, and abfolute, to make laws, was pleased to urge as a reasonable inducement, for the establishing of that law which he made for the indemnity of erring perfons. It was in the parable of the tares, mingled with the good feed in the lord's field. The good feed are the children of the kingdom; the tares are the children of the wicked one: Upon this comes the precept, Gather not the tares by themselves, but let them both grow together till the harvest, that is, till the day of judgment.

MOREOVER: To perfecute him who differs from us, is extremely imprudent; and that, whether he be in error, or he be a true believer. If he be a true believer, then it is a clear cafe, that we do open violence. to God, and his fervants, and his truth. If

he

he be in error, what greater folly and stupidity can there be, than to give to error the glory of martyrdom, and the advantages which are accidentally consequent to a perfecution? For as it was true of the martyrs of old, that the increase of their trouble was the increase of their confidence, and the establishment of their perfuafions; fo it is in all falfe opinions: For that an opinion is true or falfe, is foreign or accidental to the confequences and advantages it gets by being afflicted. And there is a popular pity, that follows all persons in mifery; and that compaffion breeds likenefs of affections; and that very often produceth likeness of perfuafion; and fo much the rather, because there arifes a jealousy and pregnant fufpicion, that they who perfecute an opinion are deftitute of fufficient arguments to confute it, and that the hangman is the best disputant.

For if thofe arguments which they have for their own doctrine were a fufficient ground of confidence and perfuafion, men would be more willing to use those means, which are better compliances with human understanding, which do more naturally

fatisfy

fatisfy it, which are more humane and chriftian, than that way, which fatisfies none, which deftroys many, which provokes more, and which makes all men jealous.

To which we may add, that those who die for their opinion, leave in all men great arguments of the heartinefs of their belief, of the confidence of their perfuafion, of the piety and innocency of their persons, of the purity of their intention and fimplicity of purposes; that they are persons totally difinterested, and feparate from defign.

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For no intereft can be so great, as to be put in balance against a man's life and his foul. And he does very imprudently serve his ends, who feeingly and foreknowingly lofeth his life in the prosecution of them. It is just as if a man fhould offer to die for another, upon condition he might receive a fum of money when he had done his work. It is certainly an argument of a great love, and a great confidence, and a great fincerity, and a great hope, when a man lays down his life in atteftation of a propofition. Greater love than this bath no man, than to lay down his life (faith our Saviour). And altho' laying of a wager

is

an

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