Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	authority_n	church_n	scripture_n	4,231	5	6.1426	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80794	A learned and exceeding well-compiled vindication of liberty of religion: written by Junius Brutus in Latine, and translated into English by N.Y. who desires, as much as in him is, to do good unto all men: wherein these three following propositions are undenyably proved, and all objections to the contrary fully answered. 1. That if magistrates, in case of necessity, promise hereticks liberty of religion; they are bound to performe their promise after that necessity ceaseth. 2 That magistrates may with a safe conscience grant hereticks liberty of religion, and oblige themselves by an oath, or bond of assurance, to provide for their safety and security. 3. That magistrates ought to grant hereticks liberty of religion, and to oblige themselves by an oath, or bond of assurance, to provide for their safety and security.; Vindiciae pro religionis libertate. English.	Crell, Johann, 1590-1633.; N. Y. translator.	1646 (1646)	Wing C6879; Thomason E1178_4; ESTC R208101	37,701	85

A LEARNED And exceeding well-compiled Vindication of Liberty of RELIGION Written by Junius Brutus in Latine And Translated into English by N. Y. who desires as much as in him is to do good unto all men Wherein these three following Propositions are undenyably proved and all Objections to the contrary fully Answered 1. That if Magistrate in case of necessity promise Hereticks Liberty of Religion they are bound to performe their promise after that necessity ceaseth 2 That Magistrates may with a safe Conscience grant Hereticks Liberty of Religion and oblige themselves by an Oath or Bond of assurance to provide for their safety and security 3. That Magistrates ought to grant Hereticks Liberty of Religion and to oblige themselves by an Oath or Bond of assurance to provide for their safety and security Printed in the Year 1646. To the Reader I Have long since most earnestly desired Christian Reader that as there is a harmony and consent in discords of Musick so likewise there might be a sweet sympathy and harmony of Christian charity and civill friendship in the mindes of all men notwithstanding any discords of opinions touching matters of Religion And surely the best course that I can take to accomplish my desire is to convince thy conscience that liberty of Religion is lawfull and allowable which I am fully perswaded this short Treatise that I translate is able to perform if so be thou shalt resolve to reade it over with a minde free from prejudice and disaffection For I am sure that what of any moment can be spoken for or objected against liberty of Religion that is here both strongly urged and fully answered I dare say that every rationall and equall judge will grant that he never saw as yet any Tract of the same length concerning the same Subject of like worth and estimation with this VVouldest thou have strength of Argument good method neat composure perswasive cloquence All these conspire and meet together here If any blemish seem to be in this both solid and beautifull structure as it is set forth in an English dresse I am the cause thereof and not the Author Be not offended Gentle Reader because thou seest the name of Catholiques and Heretiques attributed to them in this Treatise to whom it is usually given by the Papists but rather be pleased to observe that liberty of Religion is here defended against the adversaries thereof even upon their owne termes and conditions For certainly no stronger proof can be brought for the lawfulnesse and right of liberty in Religion than to demonstrate that Papists or other Sects may and ought to grant it although it be supposed to be true in it selfe which they conceite of themselves and all other men who differ from them in religion If thou ask me the question whether it will necessarily follow that Protestants ought as well as Papists to grant freedome of religion I answer yes undoubtedly For Papists have some plea for themselves in the denyall thereof because they believe though falsly That the authority of their Church is infallible and therefore that she cannot erre in the judgment of the spirits in her interpretation of the Scriptures and in her determinations of Controversies But Protestants who hold that the authority of the Church is fallible that the greatest Assembly of Divines may erre and oftentimes have erred in their judgement of the spirits in their interpretation of the Scriptures and in their decisions of Controversies and therefore allow the common people to search the Scriptures and to try the spirits by them as the only Iudge or rather to speak properly as the only Rule cannot have any reasonable pretence to deny it unlesse they will now at length renounce their principles and destroy the grounds of their Reformation and separation from the Church of Rome But whether tends this discourse to shew that a better Treatise than this which I translate could not be set forth to prove that Protestant Magistrates are as much obliged as Papists if not more to grant a toleration of Religion to their Subjects So that now judicious Reader thou mayst clearly perceive that notwithstanding those names of Catholiques and Heretiques thou meetst with in every Leafe and vein almost of this Tract the arguments of it and the answers in it against objections war as strongly and directly for us in this Kingdome against our Protestant adversaries in the cause of toleration and liberty of Religion as it doth for any Sect of Christians against any adversaries whatsoever and that when thou hast read it there is not more promised in the Title page then is made good in the Discourse thereof Thus being mindfull of my Authors brevity and unwilling to offend thy patience I rest Thine in Christ N. Y. THE name of Catholicks and Hereticks is attributed to them in this Treatise to whom it is wont to be given by the Church of Rome that the Controversie may be ended yet notwithstanding without any prejudice or hurt to the Cause it selfe For when as they which dissent from the Church of Rome desire a safe and sound civill peace may be allowed them either it is to be proved that they are not Hereticks or that although they were yet notwithstanding the members of the Church of Rome ought to live peaceably with them The former Controversie cannot be determined unlesse the one side overcome by the Arguments of the other condescend to their opinion Wherefore it would be tedious to expect here an end thereof But the latter may easily he decided yea and ought to be even whilst the former stands in debate and of that only this Treatise takes upon it to discourse Therefore the Author of this Treatise puts the case as if they were such which dissent from the Church of Rome as they account them but hee doth no more affirm it then believe the truth thereof CHAP. I. Catholiques ought to grant them whom they deem Hereticks the liberty of Religion which they promise even then when they could suppresse them without any damage or hurt to themselves THat the Catholique Religion permits freedome of Religion to be granted Hereticks and provision to be made for their safety and security even for the future without any limitation of time when they cannot be suppressed and destroyed without detriment to the Church both the writings of learned men and practise it self doth testifie From hence it followeth the same Religion ought alwayes to grant that afterwards freedome of Religion hath once been promised Heretiques it should not then be taken from them when they may be subverted and borne downe without any damage to the Church For when Catholicks give assurance unto Hereticks that they will not oppresse nor molest them for Religions sake they promise to do them no mischief then especially when they shall have opportunity to do it For why should they promise to abstain from doing that which either they cannot do at all or which they cannot without much hurt

of that common peace which God ordained him to preserve But Heretiques which live peaceably with other men and desire to live so for the future neither know that they sinne nor that they commit any thing against the lawes of civill society But if that reason were to be regarded whereby it is alleadged that they destroy mens soules which they are utterly ignorant that they do yea are fully perswaded that they do not then it would prevaile as much against infidels such as Jewes are whom notwithstanding Catholiques suffer to abide in their dominions and against Mahometans whom they permit to live in some parts of Polonia But if thou repliest that Infidels do not spread abroad their poyson amongst others as the Heretiques do That I may passe over with silence that even Infidels if they can will draw other men over to their opinions and that they do not hinder it from comming to passe but it happeneth either by reason of Christians constancie or the contempt and abject condition of Jewes and Mahometans in these countries yet notwithstanding with the same venemous conceits they infect their children Who can have the heart to tolerate a Jew or other infidel in his dominion that would slay his children yet the Catholiques do although they destroy their childrens soules It is evident therefore that they which unwittingly destroy mens soules as Heretiques are thought to do are not to be dealt withall in like measure with those much lesse to be more grievously punished which kill their bodies If this argument were of force all Harlots were to be destroyed for what do not they destroy mens soules whilst they intice them to commit fornication Doth not Saint Paul affirme that Whoremongers shall not possesse the kingdome of God And Iohn that whoremongers shall have 1 Cor. 6. 9. Gal. 5. 19. Rev. 21. 8. 22. 15. their part in the lake which burneth with fire and brimstone And yet Catholique Princes and Common-wealths in Italy Spain and elswhere suffer them to live under their protection and the Bishop of Rome doth not expell them thence when as they offend also against civill honesty and transgresse the lawes of chastity and modesty which are ingrafted in the minds of all men but especially of the female sexe by nature Why therefore should Heretiques who neither break the lawes of nature nor civill honesty and do not so easily allure mens minds to imbrace their errours as harlots do to a wanton love of themselves be worse dealt withall because they destroy mens soules why should they be accounted such with whom no fellowship may be admitted no rules of justice no friendship observed seeing otherwise they live honestly injure no man yea endeavour to deserve the good will of all men and as much as in them lies to live peaceably with all men For that I may cast the whole matter as it were into this short conclusion Whosoever observe the rules of civill society neither disturb the peace and tranquility of other men they cannot by any just authority be ejected out of a civill society neither should they in any wise be denied peace and security Wherefore when as Heretiques are in every respect thus qualified and disposed they should neither be banished from a civill communion nor peace and quietnesse be denied them CHAP. II. Catholiques may with a safe Conscience allow Heretiques freedome of Religion and give them Security for it MAny are afraid especially when no necessity compels them to it to grant Heretiques freedom of Religion and to take order for their safety because to do so would be to shew a liking and approbation of heresie and to give them authority to propagate and disperse abroad their pestilent and deadly Errors And yet notwithstanding the same men without any scruple of conscience allow Jewes and in some places Mahometans as I have said before liberty of Religion and give them a bond of assurance for their safety What do they perhaps by this means approve of the Iewes and Mahometans errors and of their blasphemies against Christ To approve of and not to suppresse by force are two different things Neither verily hast thou any cause to say that the case of Infidels of which sort Jewes and Mahometans are is not the same with that of Heretiques for that difference which is between them is of no moment in this point where the question only is whether or no heretiques errors be approved of by granting them liberty of Religion For in this matter the case of heathens and hereticks is one and the same But as for that power they speak of which may be given heretiques by granting them liberty if they mean such a power by which Heresie may be approved of and judged good and honest such a priviledge Catholiques can neither give Heretiques neither do Heretiques desire them to do it but it is a licence only of indempnity and of being free from civill punishment which even he may give which doth not only not allow of heresie but also very much abhorres and disallowes it So a civill indempnity immunity is granted drunken and covetous men for who punisheth them for those vices although both sorts sinne both grievously themselves and do hurt by their example and much dammage redounds by both vices unto other men and oftentimes unto the commonmealth But who would say that thou approvest of their vices and givest them authority to commit those sinnes which thou canst not if thou shalt promise them in good earnest that thou wilt not punish them if so be they do no wrong to other men Many Princes do great wrong to their Subjects and neverthelesse they are not liable to any civill punishment for it and their liberty would be violated if thou shouldest punish them for it And truly that happens in every Dominion especially that which is Absolute that the Magistrate should go unpunished for that injury which he commits against him over whom he hath absolute authority Now that liberty of Religion which is allowed heretiques requires nothing else but that thou shouldst not hinder them by any force from attending their Religion from exercising professing defending and endeavouring to propagate it without any violence nor that thou do any evill or hurt unto them for it but referre the whole businesse to God that he himselfe may punish them when he pleaseth That thou leavest it to the Catholique Church that it may as strongly as it can oppose them with spirituall weapons in which it is prevalent whether they be miracles or reasons and arguments moreover if thou so think fit that she may correct them with censures meerly Ecclesiasticall I say meerly ecclesiasticall not civill lest violent hands be laid upon their bodies or goods When as Christians in the primitive times lived amongst Jews and heathens they truly did them no hurt neither punished or endeavoured to punish them with any civill punishment Now they might bind themselves by oath and promise to do that which they

the weak and base 1 Cor. 1. 26 27. things of the world and things which are despised and things which are not How then could God enjoyne Christians to kill Apostates that is those which should revolt from Christianity to a Jewish or heathenish religion and go over from men of low degree to Nobles from weak to mighty men and to their kind of holy worship But if so be they are not commanded to destroy them which altogether forsake the Christian religion much lesse Hereticks who notwithstanding acknowledge the majesty and religious worship of Christ although they do not sufficiently understand it Many also object that If freedome of Religion be granted Heretiques then heresies will grow and increase Yea verily they will more increase if thou strive to root them ou● by force especially if the minds of men be otherwise bent to religion honesty and vertue Thus much experience it self hath taught us in these ages The Protestant religion then increased most in France the Low-Countries and England when persecution was opposed against it Reason shewes as much for they which endeavour to suppresse another mans religion by force in so doing make their cause or religion to be suspected and certainly lessen the credit and estimation of their own religion but cause that to be well approved of which they go about to ruine for when they enter upon violent courses they seem to demonstrate that they distrust their cause and despaire of victory if the matter should be debated by argumentation therefore being destitute of reasons betake themselves to force and fly to carnall weapons because spirituall are wanting to bring mens minds under subjection by which it comes to passe that they purchase an opinion and report of cruelty to themselves and inflame other mens minds with hatred They on the contrary which are troubled for Religion sake easily get mens good will and affection But whither mens favour and affection thither also for the most part doth their faith incline I will not alledge that now That when the grievousnes of punishment against offenders is exposed to the view common people are not seldome moved to compassion most men not so much regarding and laying to heart the deed which either they never saw or do no longer see as the terriblenesse of the punishment which is subject to the sight But what shall we think will come to passe if they be deemed innocent which suffer cruell punishments if their life and manners be approved of if nothing be accused in them but meer error of judgement What if that also happen that the people observe some blemish in their course of life which trouble them which they do not see in them so afflicted by themselves It is certain that those which suffer for Religion sake how erroneous soever it be do shew that they esteem all things lesse than God piety and their own conscience and salvation which is only the part of good men and such a● are very great lovers of vertue and fear God very much It cannot happen otherwise then but that they should gain favour to themselves and beliefe and authority to that Religion which they so stoutly maintain For this is the genius and proper quality of vertue to purchase undoubted credit to it self and especially in matters belonging to Religion First because as I have said mens favour follow vertue and belief of what is said followes favour And also because vertue is otherwise of it self sincere and undefiled hating deceit guile and lying But who may not rather believe him and assent to his doctrine in whom he perceives to be most candor and ingenuity Furthermore it is no wayes credible that God who is so much delighted with vertue and piety and so exceedingly rewards it would deny the knowledge of true Religion to the better sort of men and grant it to the worser Last of all The greater Vertue is not without just cause thought to be the affection and proper quality even of the better Faith Wherefore as I have declared already They which by suffering any kind of cruelty and rigour for Religion sake shew forth most evident testimonies of their own vertue easily incline and draw over people which love vertue to their own side They on the contrary which exercise cruelty against them lose the affections of the people and diminish the credit of their Religion which animates and stirs them up to so much cruelty against innocent and harmlesse men That I may be silent that those men themselves which are afflicted for Religion sake by how much the more honest and vertuous they be are so much the more confirmed in their opinion and the more vehemently inflamed with the love of their Religion because they think their own adversaries judge it uncontroleable and invincible by strength of Arguments From hence may easily be perceived what answer is to be made them which say that Heretiques are enemies to the Catholique Church and Religion wherefore they ought to be expelled the territories and limits of the Church and Religion to be defended against them That they are ravening Wolves and therefore to be driven away from the Flock That they give the sons of God poyson to drink and so destroy their soules and therefore ought not to be suffered to have conversation with them and that they sell and put by force upon the weak and ignorant Infants of Christ of which there must alwaies be a great number that poyson in stead of the saving drink of their soules But be it so that they be enemies to the Catholique Religion and Church yet seeing they do not invade nor intend to invade it with swords nor corporall weapons they wage only a spirituall war with it wherefore in like manner they are not to be vanquished with carnall but spirituall weapons and to be driven either from the Church or brought into obedience thereof by those weapons I say wherewith the Apostles of old subdued the enemies of truth overthrew the strong holds of errors and brought the world in subjection under Christ 2 Cor. 10. 3 4. For so saith Paul For though we walk in the flesh we do not war after the flesh for the weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringeth into captivity every thought to the obedience of Christ But if thou wouldest drive Heretiques by carnall weapons out of the Church thou wilt not destroy such enemies but exasperate and provoke them thou shalt not lessen but increase their number and though thou mightest at length utterly root them out by this means yet thou shalt not hereby defend thy Religion but pollute and defile it Long since did Lactantius give a right answer to the Gentiles who thought that those Religious exercises which they publikely perfored were to be defended by violence Religion is to be