_Direct._ XXXVIII. Neither unlimited liberty in matters of religion must be allowed, nor unnecessary force and rigour used, but tolerable differences and parties must be tolerated, and intolerable ones by the wisest means suppressed. And to this end, by the counsel of the most prudent, peaceable divines, the tolerable and the intolerable must be statedly distinguished! And those that are only tolerated must be under a law for their toleration, prescribing them their terms of good behaviour; and those that are approved, must moreover have the countenance and maintenance of the magistrate: and if this were done, 1. The advantage of the said encouragement from governors, 2. With the regulation of the toleration, and the magistrates' careful government of the tolerated, would prevent both persecution, and most of the divisions and calamities of the church. Thus did the ancient christian emperors and bishops: (and was their experience nothing?) The Novatians (as good and orthodox men) were allowed their own churches and bishops even in Constantinople, at the emperor's nose. Especially if it be made the work of some justices, 1. To judge of persons to be tolerated, and grant them patents, 2. And to overrule them and punish them when they deserve it: no other way would avoid so many inconveniences.
_Direct._ XXXIX. The things intolerable are these two: 1. (Not the believing, but) the preaching and propagating of principles contrary to the essentials of godliness or christianity, or government, justice, charity, or peace. 2. The turbulent, unpeaceable management of those opinions which in themselves are tolerable. If any would preach against the articles of the creed, the petitions of the Lord's prayer, or any of the ten commandments, he is not to be suffered; and if any that are orthodox do in their separated meetings, make it their business to revile at others, and destroy men's charity, or to stir men up to rebellion or sedition, or contempt of magistracy; none of this should be endured.
As for those libertines that under the name of liberty of conscience do plead for a liberty of such vicious practices, and in order thereto would prove that the magistrate hath nothing to do in matters of religion, I have preached and wrote so much against them, whilst that error reigned, and I find it so unseasonable now the constitution of things looks another way, that I will not weary myself and the reader with so unnecessary a task as to confute them. Only I shall say, that Rom. xiii. telleth us that rulers are a terror to them that do evil; and that heretics and turbulent firebrands do evil; therefore rulers should be a terror to them; and that if all things are to be done to the glory of God, and his interest is to be set highest in the world, then magistrates and government are for the same end; and if no action which we do, is of so base a nature, as ultimately to be terminated in the concernments of the flesh, much less is government so vile a thing, when rulers are in Scripture called gods, as being the officers of God.
_Direct._ XL. Remember death, and live together as men that are near dying, and must live together in another world. The foolish expectation of prosperity and long life, is it which setteth men together by the ears. When Ridley and Hooper were both in prison, and preparing for the flames, their contentions were soon ended, and Ridley repented of his persecuting way. If the persecutors and persecuted were shut up together in one house that hath the plague, in the time of this lamentable contagion, it is two to one but they would be reconciled. When men see that they are going into another world, it takes off the edge of their bitterness and violence; and the apprehensions of the righteous judgment of God, doth awe them into a patience and forbearance with each other. Can you persecute that man on earth, with whom you look to dwell in heaven? (But to restrain a man from damning souls, by heresy or turbulency, or any such course, my conscience would not forbid it me if I were dying.)