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 ouâ— 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 aâ— 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
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
united together by consent in Religion but by difference and disagreement therein they are divided and distracted neither can it otherwise happen but that they who are zealously affected to Religion should rise up in arms against them at some time or other whom they are fully perswaded do spread abroad ungodly and pestilent doctrine Neither truly the Conscience of Magistrates and Catholique Pastors doth permit them to quench the zeale and affection in the people to the Catholique religion which they ought rather to cherish and increase Therefore they cannot so bridle and represse the fury of the people which are inflamed with a deadly hatred against Heretiques but that it will at some time or other break forth in violence against Heretiques Yet notwithstanding in the mean while it is the duty of the Magistrate to preserve safe and sound the publike peace to hinder tumults to take out of the way whatsoever may occasion them If he doth otherwise he offends his own conscience and doth not execute that office which God hath committed to his charge Wherefore when as he either cannot or ought not to suppresse the people fervently affected to Religion from rising up in violence against Heretiques there remains one course only to be taken which is to expell Heretiques and to suffer and establish but one Religion in one Country and that to be the Catholique religion These sayings may seem to some man very plausible yet if thou diligently observe thou shalt find them to be such which even experience it self doth very much confute for so far is it from being true that this is the way and the only way to free a Commonwealth from tumults and seditions that none is more apt and commodious to raise them up And it is a wonder to me that wise men have not yet learned so much or rather would not learn by experience which is said to be the school-mistris even of fooles If ancient examples be not powerfull enough to perswade thee yet look upon those which are modern and of latter times and almost subject to thy view Behold France oftentimes swimming with the blood of its own inhabitants by reason of those wars which were raised for Religion which could never be ended till liberty of Religion was granted Heretiques Look upon the Low-Countries and a war lasting so many yeares which is both lamentable and famous for as many great overthrowes of the Catholiques as of Heretiques Behold Germany or rather the sepulchre of Germany which even to this day is miserably troubled with a most cruell war I shall think him blinde who doth not see that by opposing Heretiques with force tumults and wars are raised up not quelled and prevented But I shall believe him to be an iron-hearted man who is not troubled and grieved for such tragicall and sad examples It were truly to be wished that there were but one Religion in a Kingdome and that the true one for neither is it a question but that by this meanes the minds of men may be more united together in mutuall good will and affection Yet thus much we deny that by diversity of Religions the minds of the people are altogether so distracted and divided that a civill concord and a mutuall good will between Inhabitants of the same city or kingdom cannot stand together with that difference in Religion Moreover if they which beare rule in any Nation or Kingdome would but prevaile a little with their affections to tolerate Heretiques which are weak they will knit rather and binde the minds of Heretiques in good will toward themselves For that which they in justice do that Heretiques which are weaker in strength will account a courtesie and ascribe it to their gentle disposition bounty and benevolence Wherefore they which deny that peace can remain in a Commonwealth if there be diversity of Religions in it They also must deny that a weaker party which is of a different Religion may be tolerated by the stronger in a Kingdome which whosoever shall affirm they also shall excuse the Heathens who in former Ages would not tolerate Christians that were weaker than themselves because indeed they could not As much is to be asserted and avouched concerning Antiochus and other Kings who in former times grievously afflicted the Jewes over whom they had dominion for Religion sake But why should that be denied to be feasible which appears to have been often done as we see it now adayes to be under the Turk himself who permits Christians in severall parts of his dominions to exercise their own Religion Why do so many endeavour and some by writing books others by word of mouth to perswade the Magistrates not to grant a Toleration unto Heretiques which are not so strong as themselves in power But why do they feare lest that be granted which cannot be But perhaps they which think it cannot be admitted judge of other men according to their own disposition and are led either with an over-hot and preposterous zeale or so enraged and transported with the wilfulnesse and unrulinesse of their own mind and confidence of their own strength that they think those which are not so powerfull as themselves may not be endured whom I believe they would permit if they were more powerfull A civill peace therefore may as I have said consist even where there is difference of opinion in matters belonging to Religion That is a known and a usuall proverb among the common people Good men may differ in opinion even about the same matters without any breach of friendship To which sense that also tends which is as common A friend to the person yet an enemy to the cause Neither doth it lesse concern matters of Religion than State-affaires Moreover if the nature of the matter be considered disagreement in State-affaires is more hurtfull to a Civill peace and concord than difference in opinions about a matter of Piety which if men would moderate and bridle their affections especially those which are most powerfull leaves the bond of concord safe and secure in a Commonwealth even for because it doth not of it self concern Civil society So in former ages Roman Emperours which imbraced the Christian religion enjoyed a quiet dominion although they permitted Pagans which opposed it But heathennish Emperors which tolerated Christians had a far more peaceable reigne Verily Christians were no hinderance to the continuance of peace in the Commonwealth although they did boldly and ingeniously professe their Religion and did much abhorre that Heathenish impiety which was then publikely exercised and testified that they had rather die a thousand deaths than imbrace and approve of it Also some Christian Emperours tolerated Heretiques such as the Pelagians were and that at Rome too without any disturbance of the publike peace So also Germany remained quiet a long time in diversity of Religions and had continued so even till this time unlesse either some very rash or ambitious Counsels had at length prevailed That the like
Clergie over the Politick State The matter may easily be discerned by the history of those times which were before the rise of heresies How easily might a speech more free than ordinary uttered against the Ecclesiasticall State be drawn into the crime of Heresie and that which was spoken against the behaviour or actions of Clergie-men be wrested to a contumely and reproach of Religion it self especially when thou shouldest have both thine Accusers and Judges out of the same state and order of men Might not even this very thing it self afford occasion to new motions and tumults But let others look to this We would in this place have that called to memory which we spake of in the former chapter That by depriving Heretiques of Liberty in Religion heresies are not only not suppressed and rooted out but even by how much the more honest the mindes of any people be by so much the more they are increased We adde now thus much That by deniall thereof Atheisme springs up in many mens hearts which is worse than any kind of heresie whatsoever For Conscience is suppressed and destroyed in those men in whom there is not so great honesty and so great vertue and power of conscience as there ought to be when they are troubled for Religion and so hypocrisie and counterfeiting of that Religion unto which they are forced is begotten in them and so atheisme and profanesse which hath no savour at all of holines and religion springs up But as for those men in whom there is a greater honesty and integrity of minde and a regard of conscience and a feare of God in those men the love of their Religion is inflamed and increased by persecution as a fire is by casting oyle into it and it layes hold on as I may so say with an open and light fire whatsoever comes nigh it and oftentimes creeps on further for those causes mentioned in the former chapter concerning which point Thuanus a Catholique wrote much among other men in the Preface which he set before his Histories But if thou sayest that a Spanish Inquisition is somewhere used yet Heresies do not creep on farther there I would have thee also to consider whether Atheisme doth not creep into the place of heresie Truly not a few even of the Catholiques complain of that matter who are well acquainted with those countries Although besides many thousands were found to be in Spain and Portugal but a few years ago of those who either took unto themselves the name or had it given them by the people of Illuminated persons and were accounted for heretiques But what dost thou think many foster privily in their mind Experience it self doth sufficiently declare that in Spain and Portugal the Jewish and Saracenicall religion could not for some ages be rooted out of mens minds by bringing in an Inquisition But verily although there were not so great inconveniencies as I have recorded yet there would be others which ought to disswade Catholiques from holding it fitting for Heretiques to be punished For even that one thing ought to prevaile with them which we spake of in the former Chapter that the safety of the Church and of Religion doth no wayes require that heretiques be set upon by violence which also the Catholiques themselves sufficiently confirme when they affirme that the Church is founded upon a Rock so that it can neither by force nor by guile be overthrowne which Christ signified when he said The gates of hell shall not prevaile against it Neither truly is it agreeable to reason that this stability and immovable constancy of the Church should consist in that that she shall prevaile by Armes and civill power over her enemies for because that then the contrary rather appeared when that so godly a building was brought from its first foundations to full perfection The Catholiques themselves shew another kinde of supportance for it that Spirit of truth which is alwayes present with the Church which alwayes upholds it and preserves it safe from all ruine But shall we think that that Spirit of truth which in former Ages erected the holy building of the Church maugre all the opposition of Satan and the whole world and brought it to such a greatnesse by impotent and unarmed men and defended it against armed errour and impiety is become now adayes so weak and feeble that he can no longer maintain his own work without strength of Arms and that he stands in need of that power to defend religion and the Church which he before subdued otherwise without its help the Church must needs fall to ruine But if the safety of the Church and of the Catholique religion doth not require that Heretiques be overwhelmed by force why doe the Catholiques hold it fit for them to be born down with violence For who can think especially that is a Christian that use is to be made of violence punishments and arms without necessity For it is the property of gentlenesse to spare where thou mayest spare especially where so many thousands of men were to be dragged and haul'd to punishment so many soules to be destroyed Furthermore the hope of that great benefit which may proceeds from toleration of Heretiques ought to incline the Catholiques to more gentle resolutions For by such a toleration they would purchase the praise to themselves of meeknesse equity gentlenesse and moderation and would gaine their good wils and affections which being once gained it is an easie matter to perswade them of the truth which is founded upon solid arguments Moreover when Heretiques are so born withall they have a time to recollect and amend themselves and those errours which at the first view seemed plausible after their paint and colour is by little and little discovered begin to lesse delight men and at length decay but truth it self is strengthened by delay and being after a manner dash against falshood and untruth by its own vertue and strength breaks it in pieces and the brightnesse of it by this collision shines forth more clearly Wherefore when as in respect hereof there is no necessity of troubling Heretiques and of provoking them with the terriblenesse of punishments but hence from lenity and gentlenesse there is hope of exceeding fruit and benefit belonging to the everlasting salvation of so many thousands yea millions What Christian man will be of so rigorous and cruell a disposition that he can hold it fit to exercise cruelty rather then patience and gentlenesse towards those men Catholiques ought to be led and moved also in this point by the examples of God himself whose children we professe our selves to be and of Christ the Saviour of the whole world who was wont to use very great lenity and gentlenesse towards erroneous persons God in former times declared in his Law which in other matters was severe That all the people of Israel and strangers which sojourned amongst them should be forgiven if they committed any thing through ignorance And truly
is to be judged of the Low-Countries they will easily perceive who are not ignorant of the passages there But as for that which some men plead that the zeal of Catholike religion ought not to be quenched but even cherished and fomented which sometimes doth so incense the people that they are led thereby to invade plunder and demolish Heretiques churches oratories and houses Verily they shew themselves to be unacquainted with the affairs of the world and to be not only very little mindfull of Christ but also of civil lawes For is this a zeale beseeming Christians to invade other mens properties by force to ruinate and pull down other mens churches by tumult by sedition without any command from the Magistrate before any lawful judgment hath passed and of their own accord and pleasure to ruine and destroy other men Then Christ wanted zeale then the Apostles wanted zeal then all Christians which lived since them wanted zeale who never did nor purposed to do any such things They suffered indeed many such things but they never did the like to others That is not the zeal of Religion but the rage and fury of the people often stirred up with hope of prey Vnlesse perhaps thou mayest call it that which Paul saith is not according to Rom. 10. 2 knowledge and as S. Iames speaketh is bitter for this as he sheweth raiseth tumults and Jam. 3. 14 16. every evill work That zeale which is joyned with wisdome and knowledge is of another nature for that wisdome doth not suffer zeale to grow to seditions and tumults but it is most desirous of peace and quietnesse whereof the same Apostle saith a little after The wisdome that is from above is peaceable gentle and easie ver 17. to be intreated full of mercy and good fruits Wherefore it is so far from being true That that Zeal which breaketh forth into tumults rapines burnings with fire stripes and slaughters is to be nourished and fomented by the Pastors of Christian people That rather it is by all means possible to be suppressed and brought within the bounds of modesty meeknesse and gentlenesse lest they which should be the heralds and messengers of peace become trumpets of sedition and incensers of the publike calamity and ruine So far also is it from being true that the Magistrate ought to cherish this licentiousnesse of the people that he ought rather to restrain it upon all occasions if so be he would provide for the good of Religion which detesteth such sinfull deeds and for the tranquility of the Commonwealth and also discharge that office which is committed to him by God and satisfie his own conscience For nothing is more destructive to a Commonwealth than to suffer the liberty reputation goods or life even of a wicked man to be obnoxious to the lust of a tumultuous people Therefore although Heretiques were at length to be restrained by force yet neverthelesse that were not to be executed by the tumult and sedition of the common people but in a setled and lawfull way of Judgement by the Magistrate Wise Magistrates and good Princes alwayes take order that offenders be not exposed to the licenciousnesse of the people which neither knows how to observe a just measure in punishment neither is more cruell to evill and guilty than good and innocent men and never makes a stand where it began but oftentimes creepeth on farther But if then Heretiques are not to be exposed to the zeal or fury of the common People although they were at length to be punished how much lesse ought that to be permitted if they are not to be punished with Civil punishments Thus much I thinke fit to say yet before I leave this point or argument that those which judge it not expedient to tollerate Heretiques because they disturb the Peace of the Common-wealth by their difference in religion do use the same argument which Infidels or Heretiques may easily retort upon them in their own dominions Truly Haman used the like argument in former times that he might shew that the Jews were to be rooted out charging them also with Treason as that they contemned the Kings commands which malicious accusation proceeded from no other ground then because the Iews would not obey in any wise the Kings decrees in matters belonging to Religion to which calumny they are alwayes obnoxious which follow a different religion from that which the supreame Magistrate approves of and defends by force For so it is written in the Letters which that Haman published in the name of the King Haman declared unto us that in all Nations Hest 13. 4 throughout the world there was scattered a certain People that had Laws contrary to all Nations and continually despised the Commandements of Kings so as the uniting of our Kingdomes cannot go forward Seeing then we understand that this People alone is continually in opposition unto all men differing in the strange manner of their Laws and evill affected to our State working all the mischief they can that our Kingdome may not be firmly established Therefore have wee commanded that all they that are signified in writing unto you by Haman who is ordained over the affairs and is next unto us shall all with their wives and children be utterly destroyed by the sword of their enemies Neither skils it any thing in this case that these are Believers those Infidels these Catholiques those Heretiques For if diversity of religion disturbes the peace of the Common-wealth the Catholique religion will as much trouble it in a Hereticall Common-wealth especially allowing of the slaughter of Heretiques as an Hereticall religion in a Catholique Yea a Hereticall religion which disallows of any slaying or prosecuting of Heretiques will far lesse cause it than the Catholique religion And moreover every man thinks that he hath a right opinion and beliefe concerning religion and a Catholique is as much a Heretique in the estimation of a Heretique as a Heretique is in the judgment of a Catholique Therefore if that reason be true which I confute an hereticall Magistrate cannot but think that his course to preserve the peace of his Kingdome must be to banish Catholiques out of the bounds thereof But if Catholiques like not this neither let them think it fit for themselves to expell Heretiques their Common-wealths CHAP. III. Catholiques ought to grant Heretiques Liberty of Religion and to provide for their Security VVEE have shewed in the foregoing Chapter that the liberty of Religion which Heretiques desire requires nothing else but that they may receive no hurt nor be afflicted with any punishment for Heresie in one word that a Civill peace may be accepted of with them But now the first argument wee bring to prove that Catholiques ought to live peaceably with them is because they may do it with a safe conscience as hath been hitherto shâ—wne But if Catholiques may with a safe conscience live peaceably with them then they are bound to do so For thus
saith Saint Paul Rom. 12. 18. Heb. 12. 14. If it be possible as much as in you is have peace with all men And in another place Follow peace with all men But yet both nature and common reason besides declare that any man ought to live peaceably with all those with whom he may especially with such as earnestly desire and importunately ask it But if Heathens also thought it good to purchase peace oftentimes even upon harsh and unjust termes how much more are Christians bound to accept of a just peace offered them by others even of their own accord or grant it them at their request Blessed are the Peacemakers saith our Saviour for they shall be called the children of God Secondly if Catholiques should deny Heretiques liberty or peace and should hold it lawfull to punish them and so should punish them for professing that religion which differs from the Cathoique they would force them as much as in them lyed to their own religion But no man ought to be forced or compelled by outward violence to the Christian religion First because the disposition and nature of religion especially spirituall and perfect religion such as is the Christian religion is repugnant to compulsion Rightly saith Lactantius Religion cannot be compelled And again nothing is so voluntary as Religion which if the minde of him that sacrificeth dislike then it is taken away then it becomes none at all And therefore Tertullian saith It is not the property of religion to force religion which ought to be freely embraced not by force And then because by this meanes many are constrained to counterfeit and fain religion for that violence cannot cause a man to think otherwise then he doth An opinion can neither be thurst into the minde by violence nor extorted and wrested from it That is all force can do to cause a man to approve of that opinion in words which he dislikes in his heart But such a simulation and hypocrisie is abominable to God and ought to be also to all men and it is hurtfull both to the Church and to hypocrites themselves To the Church because those hypocrites are secret enemies whom the Church fosters in her bosome as Serpents For they cannot but hate that Church by which they believe themselves to be most unjustly afflicted and desire and if they can work the ruine and destruction thereof It is hurtfull to hypocrites themselves because it brings them to eternall destruction Our Saviour saith of that evill servant That the Lord shall appoint him his portion with the hypocrites there shall be weeping and gnashing of teeth And truly this punishment would befall them although they should think that this simulation and dissimulation were lawfull but whosoever amongst them are more sincere and vertuous then others in doing so wound their conscience most grievously and so sin most hainously against God because they Professe that religion which they hate and abhor in their minde and performe those religious exercises which they condemne and believe to be displeasing to God But he sins most hainously which violates his conscience If he sins and therefore is damned who doth a thing which is otherwise lawfull in it selfe with a doubting conscience as Saint Paul teacheth he sins far more hainously and more justly is Rom 14. 23. condemned who doth any thing directly against his conscience and the judgement of his own minde Hence it is that Divines say they are the words of a most famous man amongst the Catholique doctors that the conscience though it be erroneous binds so that it is never lawfull to do any thing against it but it behoveth a man to lay it aside and discharge himselfe of it by the prudent counsell of reason and of wise men or if he cannot do that he is bound to obey it to wit if his resolution and the matter in hand may not be deferred Wherefore they which force others to desert their own religion and embrace the Catholique against their conscience compell them as much as in them is to sin most grievously But how may he be judged free from sinning greatly who forceth other men to sin greatly But some man may here object of which we spake also in the former Chapter That God neverthelesse commanded them under the Law to punish those with death which should worship strange and false gods Wherefore at least in such a case God would have men to be forced to the true Religion neither would have any regard to be had of that point That Religion ought to be free and that many by such means as force may be driven to simulation or compelled to do any thing against conscience We might answer thus That it is lawfull for God who as he is Lord of all other things so also of our consciences and of whose will and pleasure the state and way of Religion depends To swerve from the ordinary path and method of things and to ordain many things which it is not lawfull for us to ordain or effect But we will not now make use of this answer Thus much first we affirm That even Catholique Doctors both ancient and modern have observed and any one that will seriously bend his mind to it will easily see that the Jewish religion was carnall and consisted most in externall matters not spirituall and perfect such as we have said the Christian to be wherefore it is no wonder that God would force men in some respects by carnall punishments to a carnall religion and that the genius and proper quality of Religion which is that it be free and voluntary did not shew forth it self in every point in that Religion But the proper quality of a spirituall and perfect Religion is of another temper which requires most of all the Minde of man wherefore God would not have it established by externall force nor by terror of Civil but Eternal punishments a great deal rather would have it imprinted and ingrafted in the minds of men by the love of most holy promises And in the next place it is to be noted that the Jewish religion was both so ordained and setled from the beginning and afterwards continued and administred that it may justly be affirmed that violence was no more offered to the consciences of the Jews when they were deterred by threatning punishments from worshipping strange gods and from contempt of the Law than it is to their consciences who if they be Inhabitants of any Kingdome are deterred by threatning punishments from yielding that honour which is due unto a King to any besides their own King or from the contempt and breach of those Lawes which are enacted and established by a lawfull power and command no dishonest matter For God appearing openly from the very beginning in the mountain Sinai so shewed himself to be the only God in the sight of all the people and published his Law unto them that no man could doubt but that he was both their only God
and so to be worshipped only as a God and that the Law of Moses came from him From whence it came to passe that all the people none making any opposition at all made a covenant with God by Moses concerning that Law And then after the Law was now established God both promised that he would ever and anon raise up Prophets to the people of Israel from amongst themselves by whom the Jewes might ask his advice and find out his minde not only concerning matters pertaining to Religion but even such as belong to the Commonwealth yea and such as concern houshold affairs And really also performed it and had still a great deal more performed it if the people had remained constant in observing the Law Besides other prophesies and forewarnings God ordained an ordinary way of asking his counsel by the Priests Ephod or Vrim and Thummim as the holy Scripture cals it And he moreover revealed secret and hidden matters to such as sought â—ut his will by lot and shewed what they were to do and as often as the people followed Gods counsel all things succeeded prosperously with them so that the event it self declared those answers came from God Therefore the state of things was in a manner as if God had been a certain King among the people of Israel even in civil and earthly matters dwelling in the Tabernacle as in a certain Kingly palace and abiding in the Ark and from thence informing the people of his will by the Priests or other Prophets as servants that were to wait near his person He gave answers about undertaking and waging of war about choosing of Captains and Commanders and other such like matters He very often shewed wonders to declare that himself dwelt in the midst of that people Wherefore things were then so ordered as if some King containing himself within his own palace neither suffering himself to be seen of the common people were approached unto only by his Nobles gave answers by them to the rest and published statutes and ruled the common-wealth according to his own will and pleasure and so would have a Kingly honour to be attributed to none besides himself and would have his Lawes commanding no dishonest thing as I have said establisht with a threatning of punishment to be obeyed by all his subjects By taking which course he were to be thought to do no proper violence to mens consciences or to force them to simulation but to hinder and represse only the obstinacie and rebellion of his own subjects But the disposition of Religion is far otherwise now after that God would be sought to no longer upon earth but in heaven and took away those manifest signes of his presence neither doth uphold and preserve the Religion which he hath ordained after such a conspicuous and open manner doth not stir up Prophets doth no longer give answers but acts and orders all things more secretly for so much the greater triall of mens faith For as the case now is men fall more easily into error and violence is offered to the conscience if thou shalt make any one quit his error by threatning of punishments and force him to a truth which is not demonstrated by such clear testimonies And from thence also follows this conclusion That they are forced to a simulation which is hatefull to God who being not convinced by arguments and reasons are compelled by force to imbrace a Religion how true soever it be In which point truly they have hitherto so erred who thought it meet for Heretiques to be suppressed by violence that taking a middle course between a Legal severity and a Christian gentlenesse they obtained the end of neither of them For God in former times would not have Apostates and worshippers of false gods and contemners of his Law to be spared but commanded them to be slain without mercy for he intended not this punishment as a remedy against their error but as a revengement against their unpardonable wickednesse and contumacie But those which hold it requisite for Heretiques to be violently dealt withall because they plainly see that many of them do not sin through stubbornesse but are led away by error those they think fit to be spared but upon such a condition that they recall their error although they see that they would never have recalled it unlesse they had been driven to it by terror of punishment and therefore that they rather pretend the Catholique religion than approve of it Therefore they do not destroy those which have an evill opinion concerning God and matters belonging to Religion but only hinder them from professing it outwardly which the Law never intended But whilst they punish those or deprive tham even of life which dare not for fear of conscience renounce their error they neither perform the duty of Christian meeknes nor obtain the end thereof which is that erroneous persons may be brought into the way and be restored And that I may utter the whole matter in a word by doing thus they tolerate the worser sort and destroy the better for they are better and more vertuous who when they are not convinced of an error will not renounce it for fear of wounding their conscience and of offending against God than those which condemn in words against their conscience an opinion though in it self erroneous yet that which they believe to be true and agreeable to the word of God These things being thus declared we will adde yet some other arguments by which we may shew that Catholiques ought to live quietly with Heretiques and not to suppresse them by force I will not now make mention of those seditions wars and tumults which might easily proceed from denying Liberty of Religion to Heretiques especially in a Nation that is accustomed to liberty that is unapt to suffer any yoke or servitude much more that than which none is more grievous even that by which mens consciences are oppressed We shewed the truth of this matter by most evident examples in the former Chapter which without our information any man may see Neither verily is it necessary that Heretiques themselves raise tumults even though Heretiques be suppressed A sparkle of discord may take hold on Catholiques themselves partly by the obligations of kindred and laws of frieneship and alliance by which they are knit and allied to Heretiques partly because examples shewed upon Heretiques would in a short time creep further For examples do not use to stop cease where they first began and so much the lesse those of which we treat if any gain might accrue and rise to others by the oppression of Heretiques what shall we think that they will not find some specious pretence who covet other mens goods to make those heretiques or abettors and followers of heretiques whose riches they greedily gape after especially if they shall perceive them to be obnoxious and to lie open to injury But what shall I say of the authority and dominion of the
for this very reason because they did it through ignorance or errour not through pride and stubbornnesse of heart But what shall wee say of Christ who came into the world for that purpose That he might save sinners Paul writes of himself that Christ Iesus our Lord put him in his service who was before a Blasphemer and a Persecutor and an Oppressour but saith he I was received to mercy because I did it ignorantly through unbeliefe Behold he obtained pardon for so great sins as blasphemy persecution reproaches and oppressions wherewith he troubled and afflicted the godly because he did those things ignorantly through unbeliefe and that at such a time wherein the memory was yet fresh of those great miracles and infinite in number which were wrought by Christ when those wonderfull deeds of the Apostles were daily to be seen when those faithfull persons themselves whom Paul with an outragious fury persecuted were full of the holy Ghost and at least many of them famous and renowned for their miracles Neither did this bounty of Christ make a stand at Paul For the Apostle himself sheweth in the words that follow that place to Timothy that Christ would shew an example in him of all long suffering that others also from thence might have a strong beliefe of so great mercy of Christ towards them If Christ did both beare with in so great evidence and clearnesse of the truth a blasphemer a persecutor and contumelious person and bestowed so great a favour upon him as to commit the most holy function of the Apostolicall office unto him because whatsoever he did hee did it ignorantly through unbeliefe Why doe the servants of Iesus Christ refuse to tolerate those who at this time wherein no man dares say the Christian religion is attended with so great splendour and renowne of miracles may erre indeed and perhaps blaspheme through ignorance yet for all that persecute no man give reproachfull words to no man nor trouble any man for religions sake But that it may yet appeare more manifestly by the example of Christ that wee ought not to suppresse Heretiques by violence and to haule them to punishment let us observe how he behaved himselfe towards Apostates The Law as we have signified before commands an Apostate to be slain without mercy Thine eye shall not pity him neither stalt thou shew mercy nor keep him secret But thou shalt even kill him thine hand shall be first upon him to put him to death Will not they say here that hold it fit for Heretiques to be punished that this course is a great deal rather to be taken against those which revolt from Christ and when they have been his disciples will now no longer be of their company Certainly if Heretiques were to be slain who notwithstanding professe and honour the name of Christ and are ready to suffer a most terrible and cruell death for his honour although they do not rightly understand his doctrine Much more shall they be worthy of this punishment who altogether reject his doctrine and do so forsake that faith which they had placed in him that they will not professe his name any longer and be conversant amongst his disciples But what did Christ teach us by his example that we ought so to do and did he not rather demonstrate the contrary We read in John c. 6. v. 66. that after Christ had discoursed much concerning the eating of his own flesh and drinking of his own blood Many of his Disciples being offended at this his speech went back and walked no more with him But what saith Christ to these things Did he lead them violently to punishment or thought it fit they should In no wise Moreover he bespake those his twelve Disciples or Apostles after this manner Will ye also go away as if so be he had given them liberty to go away if they would Thou wilt say that Christ had no magistrate nor people at his beck and command to bring them to punishment But he had that divine vertue and power dwelling in himself by which he might be able to destroy them without any externall force And to have done it in such a way would not have been so liable and obnoxious to blame and reprehension because a punishment inflicted upon them by a Divine vertue and power ought to be accounted by them as a punishment inflicted by God himself and so to be acknowledged most just Moreover if such a course had been taken in destroying them the rest of the Disciples would have been stricken with so much the greater fear of daring to revolt from Christ and his holy religion Certainly if those Catholiques who hold it fit for Heretiques to be persecuted and destroyed could have destroyed them by their Anathema as by a thunderbolt sent miraculously from God they would in no wise have forborne to do it And it were to be desired not only by the Catholiques but even by the Heretiques themselves in some respect that Catholiques might be able to do it because from thence they would be manifestly convinced that the Catholique religion were true and proceeded from God and therefore would imbrace it presently neither would suffer such a severe and powerfull thunderbolt to be darted forth upon them and then no Catholique would fall into heresie Why then did not Christ do so who had so great power to effect it Was it not therefore because he judged it most averse and disagreeable to his most gentle and meek spirit and to the religion which he published and to the purpose and will of God for performance whereof he was sent into the world He came not as elswhere he speaks of himself to destroy mens lives but to save them Why therefore do not his servants and disciples the like before whom he sets himself for an example to be imitated who are or ought to be partakers of that Spirit who professe his most holy religion They ought to call to memory that which our Saviour himselfe once answered to his disciples when the Samaritans refused to entertain him For when they asked him whether he would have them to command that fire come down from heaven and consume them even as Elias did Jesus rebuked them and said Ye know not of what spirit ye are for the Son of man is not come to destroy mens lives but to save them That is he would have his Disciples to be as mild and gentle as himself Before we leave this Argument we would have Catholiques to consider what men of great renown in former times amongst the Doctors of the Catholike Church thought concerning this matter and what gentlenesse they held fit to be used towards hereticks whom they believed to be infected with most pestilent and blasphemous errors After this manner Augustine writes concerning the Manichees Let them exercise cruelty against you who know not what a labour it is to find out the Truth and what a difficulty it is to avoyd Errors Let them exercise