17. Moreover, according to that Axiom of, In quo quis peccat, in eodem puniatur; if the Ratio formalis of the sin of Concubitus Vagi, be the hindering of procreation, let those who by their miscarriages of this kinde are guilty thereof, repair unto the State the misse of another pair of hands with the double labour of their own, or which is all one, by a pecuniary mulct; and this is the practice of some wise States in punishing what theywill never be able to prevent: Nor doth the Gospel specifie any punishment in this world, onely declaring they shall not be received into the joyes of the next.
18. I could instance in more particulars, but if what I have already said be reasonable, this little is enough; if not, then all the rest would be too little also: wherefore I shall adde but one instance more, as most suitable to our present times and occasions, which is the way of punishing Heterdox Professors of Religion.
19. That the Magistrate may punish false Believers, if he believe he shall offend God in forbearing it, is true; for the same reasons that men give for Liberty of Conscience, and universal tolleration; and on the other side, that he may permit false Worships, seems clearly at least by the practice of all States, who allow Ambassadours their freedom (be the Worship never so abominable) even when they come to negociate but upon temporal and small matters.
20. Wherefore, since the Magistrate may allow or connive at such Worships as himself thinks fit, and yet may also punish; and since by Death, Mutilations, and imprisonments of the Subjects, the State not onley punisheth it self, but spreadeth the Pseudoxies; it follows, that pecuniary Mulcts are the fittest wayes of checking the wantonness of men in this particular: forasmuch as that course savours of no bitterness at all, but rather argues a desire to indulge, provided such indulgence may consist with the indempnity of the State; for no Heterodox will desire to be tollerated longer then he keeps the Publick Peace; the which if he means to do, he cannot take it ill of the Magistrate, to keep him steddy unto that his duty, nor grudge to contribute towards so much charge for that purpose as himself occasions.
21. Moreover, as there seems a reason for indulging some conscientious misbelievers, so there is as mcuh for being severe towards Hypocrites, expecially such as abuse holy Religion to cloak and vizzard worldly ends: Now what more easie and yet effectual way is there to discern between these two, then well proportioned pecuniary mulcts? for who desiring to serve God without fear, and labouring ten hours per diem at his Calling, would not labour one hour more for such a freedom? even as religious men spend an hour per diem more than the looser sort do at their Devotions; or who weaving Cloth of one and twenty shillings, for the same advantage of his liberty in Worship?
Those that kick at this, being unwilling either to do or suffer for God, for whose sake they pretent so much.
22, It may be her objected, that although some bad Religions might be tolerated, yet that all may not, viz. such as consist not with the Civil Peace. To which I answer.
First, that there is not Schisme or Separation, be it never so small, consistent with that unity and peace as could be wisht; nor none so perfectly conscientious, but may also be civilly most pernicious: For that Venner and his Complices acted upon internal motives, the most free exposing of themselves to death may evince; and yet their holding the King to be an Usurper upon the Throne and Right of Jesus Christ was a Civil mischief neither to be pardoned or parallel'd.
