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
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
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
seducers whom he cals Antichrists which did not confesse that Jesus Christ is come in the flesh As appears by the foregoing words and may be perceived by many places of the first Epistle But there are not such Heretiques in these times as deny that so far is it from being true that Heretiques of these times may be cast into the number of those Seducers which endeavour contrary to the manifest truth and the conscience of their mind to lead others into such a damnable error Lastly in such a case only Iohn forbids us to receive them into our houses or to bid them God speed when as they come unto us to perswade and convert us to their Religion not when they agitate civill or private matters and desire commerce with us is members of the same Common-wealth Many urge that also for an argument against liberty of Râ—ligion That God commanded in former times false Prophets and thâ—se also that revolted to the worshipping of false gods to be killed But first of all it is one thing to be a Heretique and another thing to be a false Prophet or to decline to the worship of false gods They which now adayes are termed heretiques worship none besides that true God creator of heaven and earth and Jesus Christ their Saviour but only they hold different opinions from the Catholiques concerning him or about sacred matters and such as pertain to the worship of that true God and Jesus Christ Therefore they have not declined to the worship of false gods so far is it from being just that they should be reckoned amongst false Prophets which perswade other men to such a heinous crime for those men only were to be accounted false Prophets which endeavoured to perswade that they spake by inspiration of some deity and that their sayings were to be esteemed oracles which the Heretiques of this age in no wise do But that that law of God made against false prophets and worshippers of false gods is not intended against those who otherwise held the Law of God was to be kept but were infected with some other error that may sufficiently shew because that in former times among the Jewes who were affected with a vehement love and zeal toward the Law Heretiques notwithstanding were tolerated And verily even in the time of Christ himselfe and long before him there were Sadduces which denied that there were Angels and Spirits and were stiffe opposers of the Resurrection of the dead and as the Catholique Doctors report rejected all the Prophets besides Moses And although the greatest part both of the People and the Rulers believed them to erre exceedingly neverthelesse they were not expelled the city neither exempted from being Magistrates and bearing any other civil office yea they were not hindred from comming to the Temple or the Synagogues Why therefore should it be thought fit that Heretiques in these times should be killed by vertue of that law made against false Prophets and worshippers of false gods It may be added for a further proofe That they which in old time seduced the people from the true God to the worship of false gods or fell off of their own accord to it could not but know that they did that which was against the expresse law of God because the law of God enacted against that matter was so cleare and manifest that no man could be ignorant of the meaning thereof But they which now a dayes passe for heretiques know not that they do or believe any thing contrary to the Law and other Oracles divine and if they knew it would abandon all such opinions in Religion Wherefore those false Prophets and Apostates also were in far greater fault than Heretiques of this Age are and therefore it doth not forthwith hold true that these men ought to suffer the same punishment which God commanded to be executed against them And thus much also may be addtd That in those dayes Prophecies were frequent and in force almost continually among the people of Israel by which evident testimonies were ever and anon published concerning God and his will so as no man could be ignorant what he ought to hold concerning God and his worship unlesse he would purposely shut his eyes and wink at noon-day But now Prophecies are ceased from whence it followes that we may more easily fall into error concerning the true worship of God Last of all all men know that the civil lawes of Moses do not bind Christians of which sort they are which commanded a false Prophet or an Apostate fallen to idolatry to be destroyed That truly these lawes of which we now discourse do not oblige us may easily be gathered from thence That in all the New Testament there is no such thing commanded nor any where so much as lightly touched upon that either Apostates or Heretiques ought to be afflicted and brought to punishment by Christians Rightly hath Hierom declared in some part of his writings I have learned by the Apostles appointment to avoyd a man that is an Heretick not to commit him to be burnt For in this manner Paul the Apostle adviseth Titus A man which Tit. 3. 10. is an heretick after the first and second admonition reject And certainly he means such an heretique who is condemned by his own conscience that he resisteth the manifest truth which he acknowledgeth as may be discerned by his following words How then should Christians be commanded to punish them who were led into heresie by deceitfull arguments which notwithstanding they think invincible and are affected with a simple ignorance of mind or also being born of hereticall parents sucked their error together with their mothers milk But so far is it from being true that Christians are commanded to trouble others for Religions sake that rather we are often warned it shall come to passe that Christians shall be troubled and brought to slaughter by other men because of their Religion God in times past brought the Jews after such a manner into the land of Canaan that after they had slain the worshippers of false gods they might possesse their country promising them if they should obey his law peace wealth victory over their enemies and moreover such strength and succours that they might without any great difficulty suppresse Apostates if any should chance to spring up amongst them But we have learned of Christ and his Apostles that the condition of Christians shall be far otherwise who were even Mat. 10. 16 themselves as sheep in the midst of wolves and being grievously vexed and tormented suffered a bloody death for the truths sake And they declared that we also should be like sheep appointed to the slaughter And affirmed that all Rom. 8. 36 those which will live godly in Christ Jesus shall suffer persecution For such is the nature of the 2 Tim. 3. 3. 12. Christian religion that not many mighty men and of noble birth imbrace it even as S. Paul teacheth God hath chosen
defended quoth he not by killing but by dying not by cruelty but by patience And a little after If thou wouldst defend Religion with blood with torments with mischief then it will not be defended but defiled and corrupted For nothing is so free and voluntary as Religion and so onwards Truly Christian Religion is not better known by urging and pressing the truth than by inculcating and exhorting men to charity peace meeknesse gentlenesse bountifulnesse and patience It will have the professors thereof to overcome their enemies and not to be overcome by them with these vertues It doth not so defend the truth of matters belonging to Religion as that it would have them break the bonds of humane and civil society for that purpose which propagate and defend it but rather it more strictly obligeth them to observe those duties and to make good the law of charity towards all men and to love the bonds of peace Therefore if thou shalt resolve to maintaine the Christian religion by force if by mirchief if by punishments even by so doing thou wilt most of all offend against it Let the same answer suffice them who stick not to affirme that Heretiques are ravening wolves and ought to be driven out of the flock Let them be driven out indeed with the Crook of the Pastors of the Church but not with a wooden or iron one but with one which is spiritual and proper to the Ecclesiasticall function Heretiques do not teare the sheep with their nailes nor bite them with their teeth but endeavour to hurt the flock with Reasons and Arguments which in the judgement of Catholiques are deceitfull Let these therefore be retorted and beaten off with stronger reasons and let the sheep be admonished to beware and take heed to themselves that they be not ensnared by them as Christ did and after him the Apostles By this means the flock of Christ will be sufficiently armed against their violence unlesse thou wouldest say that the sheep were not sufficiently armed against the violence incursion of wolves by Christ the great shepherd of of the sheep and by his Apostles their most faithfull keepers because that they neither used force themselves nor advised others to do it Moreover if thou makest use of externall force thou wilt not thereby root out those scruples and doubts which Heretiques perhaps have sowed in the minds of believers but wilt adde strength to them Neither wilt thou hinder them from being wolves but cause them to abstain from professing and detecting themselves to be such whilst they in the mean while covering themselves with sheep skins may remain without any danger of punishment present amongst the flock But if thou usest Arguments only and Ecclesiasticall censures thou wilt drive the wolves from the flock For if any shall be more wicked than others who notwithstanding whatsoever hath been said in confutation of their errors will still be in love with them when no feare of punishment hinders them will shew themselves in publike and after open censure and rebuke will be excluded the ecclesiasticall sheepfold neither shall have cause to charge any one as guilty of their dustruction besides themselves and their own stubbornesse Their blood will be upon their own heads as the holy Scripture speaketh Their destruction shall not be imputed to their Pastors because they admonished them they armed them against errors and endeavoured as much as in them lay to keep them in the path that leadeth to salvation Wherefore as the Prophet saith those wicked ones shall die in their iniquity but the pastors have delivered their soule Yet notwithsttnding the Church will reap the benefit for which also God suffers heresies sometimes to spring up among the faithfull as Paul teacheth that they which are approved may be made manifest among them Which benefit doth not follow if hereticks be violently suppressed for by such dealing even the wicked repressed by feare will labour to carry the outward guize of believers as much as honest men so that there may appeare no difference between them yea a heretick who shall dare to rise up against an armed religion and to professe and defend heresie with the danger of his estate or of life it self will shew forth a greater proofe of vertue than he which guarded with power opposeth a heresie or at least defendeth a Religion which is attended with force and power For neither can it then appear whether he persevere in his true opinion or defends it for the goodnesse of his cause or to confirm his own power or for feare of another mans power But on the contrary he which dares oppose himself against a Religion which is armed with power or revolt from it and contemn all dangers for Religion sake doth demonstrate as I have said before that he lightly esteems all things in comparison of God piety conscience and eternall salvation By this time that also is evident enough that the minds of believers and of Christs little ones may be so prepared and guarded by the care and diligence of their Pastors especially seeing there be so many not only thousands but even millions of them that the poyson which heretiques administer unto such cannot hurt them although no violence be exercised against heretiques Neither verily may it be imagined that Heretiques arguments are so plausible that they may withdraw the more simple and ignorant sort of men from the saving truth which are lovers of truth and earnestly desire their own salvation although the Truth well expounded and armed with strong arguments be opposed with those Reasons For truth especially heavenly and saving truth is of such a nature that it sinks more easily into a mind that is disposed to vertue if it be handsomely propounded and confirmed besides with solid arguments than falshood and error She hath a certain wonderfull clearnesse and brightnesse of her own by which she dazles and overcomes their minds which do not purposely refuse to take knowledge of her neither is she more approved of by subtile than by simple capacities which are endued but with common-sense and apprehension I thank thee saith Christ O Father Lord of heaven and earth Mat. 11. 25. because thou hast hid these things from the wise and prudent and hast revealed them to babes And S. Paul God hath chosen the foolish things 1 Cor 1. 27. of the world to confound the wise Therefore as yet no cause appeares why we should think that a remedy against the poyson of heresie is placed in violence and arms but rather it appeares that there is need of some other wholsome antidote against the venome of Errors Perhaps some man may still object that to grant Heretiques liberty of Religion must needs wound and trouble the conscience of Magistrates because if liberty of Religion be permitted them the Commonwealth will be divided into factions and a way laid open for discord tumults and intestine garboiles and seditions For the minds of the people are knit and
Heretiques had need take great heed and beware that they do not at any time believe any Catholiques promises covenants leagues and oathes but take them to be meer snares and ginnes invented only to beguile and circumvent them But furthermore what a horrible thing is it and unbeseeming a man especially a Christian to affirme that any man may swear with his tongue and reserve his minde free from the oath that is swear in words that he will do such a thing which hee hath not only no purpose to perform but even judges it a wicked thing to be performed by him What now will be esteemed holy what inviolable what sincere and undefiled if it shall be lawfull to deceive with the reverend feare of an oath And is there any Christian man to be found who doth not stick to assert and avouch that it is lawfull to take that holy and reverend name of God in vain and to confirm therewith a lie and a very ungodly matter It is true indeed that if a man shall promise any thing with an oath which cannot be performed without the guilt of sin and impiety that oath ought to be broken but likewise it is as true that we must never confirm that with an oath in the accomplishment whereof we must needs commit wickednesse and he ought to be very sorrowfull and penitent who even through errour and want of judgement establisheth a wicked matter with an oath so far is it from being lawfull for any man to make good such an oath which understands the haynousnesse thereof For no man truly should engage himself no not by a simple promise to perpetrate and effect a wicked matter much lesse to ratifie an ungodly promise with an oath Certainly that man which wittingly shall do so is both a perjured person and guilty also of a twofold impiety First because he promised an unrighteous thing knowingly and then because he made no scruple to confirm an ungodly promise with a most holy thing and abused the reverend name of God to the end he might have a fit occasion to defraud and beguile others No necessity can excuse him in this point For a Christian man should rather die a thousand deaths than condescend to such a sinfull oath Therefore that speech of Euripides is unjust and proceeded from a heathenish impiety I swore with my tongue I reserve my mind free from the oath That of Cicero is as bad That the ransom is not to be brought in to a thief which thou shalt promise him with an oath to redeem thy life Either thou must not swear at all if thou hast no intent to perform thy oath if thou thinkest it dishonesty to make it good much more if thou thinkest it a sinfull thing to be done or if thy conscience tell thee thou mayest lawfully swear thy oath should be truly kept For neither doth God suffer himself to be deluded nor him to go scotfree which taketh his name in vain And observe I pray how far the judgement of God himself and pious men differs from the opinion of Euripides and Cicero God had commanded the Israelites in times past To destroy the Inhabitants of the Land of Num. 33. 52. Canaan and to make an universall slaughter of Deut. 7. 2 3. them not to make any covenant with them nor to have any compassion on them and that by Jos 9. reason of the impious idolatry of those nations and other most grievous crimes and enormities The Gibeonites which were a part of them that were born and bred in that land went to Iosua and the rest of the people faining themselves to be no inhabitants of that land but to come from a far country and prevailed by this wile with Josua and the rest of the Princes to make a league with them in the name of all the People and to establish it with an oath What would they have said in this case which hold it not lawfull for Leagues Covenants and Oaths to be kept with Heretiques although heretiques shall use no craft to over-reach them but shall transact all things openly and before the sunne or rather in the sight of God would they not have cryed out that this wicked covenant was contrary to Gods expresse commandement and besides procured by deceit and therefore voyd of none effect and utterly to be broken That Josua indeed and the Princes of the people swore but as it were upon some certain condition as if so be those things were true which the Gibeonites had spoken that is if they were not some Inhabitants of the land of Canaan But seeing that is false the People are not bound to observe their oath But Josua and the Princes of the people were of a quite contrary mind and the People after their instruction and lastly God himselfe declared his judgement to the contrary For three dayes after they perceived their fraud and yet notwithstanding they spared them And when as all the people murmured against the Princes they made them answer We have sworne unto them by the Lord God of Israel and therefore we may not touch them Jos 9. 19. And moreover God himself approved and confirmed this oath neither permittted it in processe of time to be violated For when as a few ages after Saul had killed some of them God visited all the people of Israel with famine neither could his wrath be appeased for this deed of Saul before seven of his sonnes and nephewes were hanged But if God would have the Israelites to perform that league and covenant which was made with the Gibeonites contrary to his own manifest injunction and gotten besides by deceit why should not those leagues and oaths be kept with Heretiques which they purchased without any guile of theirs when as they have no command from God either to punish or kill them much lesse so cleare as that which the Israelites received to destroy the Canaanites of which matter more shall be said in that which followes But it is most unjust for those men to be esteemed as bad as thieves and robbers or even worse than them and to be ranked amongst those men with whom no fellowship or society may be entertained no promise made and kept which know not themselves to be heretiques and would not be such if they knew it but most strongly believe that they hold opinions concerning matters of Religion which are true pious and altogether agreeable to the word of God neither do nor purpose to do wrong to any man For thieves know they invade other mens rights and that they sinne against the law of nature which is engraven in their hearts and are not ignorant they do that which is evill and that which is of most force in this point they disturb violate and destroy the peace and tranquility of other men Therefore when as they offend against the laws of a commonwealth the punishments thereof are justly inflicted on them they are punished by the Magistrate as breakers
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
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
cruelty against you who are ignorant what a rare and difficult thing it is to overcome carnall phantasies by the serenity and cleernesse of a pious mind Let them excrcise cruelty against you who are ignorant with how great difficulty the eye of the inward man is healed that it may behold its own Sun Let them exercise cruelty against you who know not how great grones and sighs must be uttered before we can attain to some small measure of the knowledge of God Last of all Let them exercise cruelty against you who are deceived with no such Error as they perceive you to be deceived with But I for my part cannot exercise any cruelty against you whom I ought so to bear with now as I did then with my self and to deal with you in so great wisdome at my neighbours dealt with me when I being outragious and blind erred in your Sect. But of the Arrians Salvian Bishop of the Massilian Church speaketh in this wise Hereticks they are but unwittingly in our esteem they be hereticks not in their own for they judge themselves to be so much Catholikes that they braÌ„d defame us our selves with the title of Hereticall impiety therefore what they are to us that we are to them We are sure that they are injurious to the Divine generation because they say that the Son is inferior to the Father They think us injurious to the Father because we believe them to be equall We are in the truth but they presume that they are It is we that honour God but they hold this to be the honour of God which they believe They are undutifull but they hold this to be the chiefest duty of religion They are ungodly but they think it to be true piety They erre therefore but with a good mind not through hatred but believe that they do honour and love the Lord according to his own will and desire Although they have not a right faith yet they account it to be a perfect love of God to believe as they do After what manner they shall be punished in the day of Judgment for this very error of false opinion none can know besides the Judge In the mean while God as I believe is patient toward them because he sees that though they do not believe aright yet they erre with a mind and affection to be of a godly opinion Seeing then the case is thus any man seeth that Catholiques in the cause of Heretiques ought to follow that counsel of Gamaliel by which he sometimes disswaded the Rulers of the Jewes from giving their censure that violent hands should be laid upon the Apostles of which matter we read in the Acts for we read that he thus bespake his companions in office Refrain your selves from these men and let them Act. 5. 38. alone for if this Counsell or this Worke be of men it will come to nought but if it be of God ye cannot destroy it lest ye be found even fighters against God That counsell also of the householder is to be followed who forbad his servants to pluck up the Tares lest the Wheat also chance to be pluckt up with them but to suffer them to grow till harvest Let not the Wheat take authority unto it self of plucking up the Tares by violence For the Tares also which take themselves to be the Wheat will resume authority to themselves to pluck up the Wheat and seeing the Tares grow up more plentifully then the Wheat in the world which is a field rather fruitfull for Vice then Vertue and Piety the Tares will more likely enjoy this power then the Wheat But if there be such who think they have no cause to be afraid lest they be plucked up by the Tares because of their multitude and strength established by the course of so many Ages wherewith they may overcome their adversaries in religion they ought for that very thing to suspect themselves and to be afraid lest they may chance to be of the number of the Tares because they flourish and grow up so plentifully for so many ages together in such a barren field for vertue and lest they may chance to stray from the narrow straight path of salvation which few find ouâ— For thus saith our Saviour Enter ye in at the straight gate for it is the wide gate and broad way that leadeth to destruction and many there are which go in thereat because the gate is straight and the way narrow that leadeth unto life and few there be that find it Yet furthermore the uncertain courses of humane affairs should be considered Who doth not see that things of the highest degree are oftentimes â—umbled down and brought low and things of low degree get up by little and little unto the highest That things of great strength and confirmed by long continuance of time are weakned that weak things acquire strength Neither is it to be wondred at when even those things which we now admire for their greatnesse and strength were formerly small and weak and rising from small beginnings arrived to this greatnesse Wherefore none of them who think it requisite to pluck up the Tares can promise himself a perpetuall triumph over them but every one ought to be afraid lest what judgement he gives against them the same also may be applied against himself Therefore there is no greater wisdome than by the counsel of the housholder to stay till the last harvest when both without any danger of Error and without damage to the Wheat the Tares by command of the housholder being separated from the Wheat shall be cast into the fire when neither the name of Tares shall be given to the Wheat nor the Tares take unto themselves either the name of the Wheat or deceive the reapers with the shew and resemblance thereof So by this means the Tares will have no occasion by the deeds of the Wheat to pluck up the Wheat by violence If they should neverthelesse use violence then at length the Wheat scattered by violence will spread abroad his seeds the farther and come forth more abundantly the Tares being by little and little suppressed untill the harvest at last bring a totall destruction upon them But some Catholique will alleadge Suppose it be so that Catholiques ought to live peaceably with Heretiques Is there any necessity therefore that assurance be given them for their safety We have hitherto both lived peaceably with them and are ready to do so for the time to come but we will not have any statute or privilege to be published or extant for their liberty It is neither necessary for them that it should be done when as they enjoy peace without it may enjoy it for the time to come Neither is it much for our honour For what may they not put confidence in our promise and our vertue and goodnesse May they not rely upon our friendship or the obligations and bonds of consanguinity and kindred This that is