A LEARNED And exceeding well-compiled Vindication of Liberty of RELIGION: Written by Junius Brutus in Latin, 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 undeniably proved, and all Objections to the contrary fully Answered.  
1. That if Magistrate, in case of necessity, promise Heretics Liberty of Religion; they are bound to perform their promise after that necessity ceaseth.  
2 That Magistrates may with a safe Conscience grant Heretics 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 Heretics 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 Music, so likewise there might be a sweet sympathy and harmony of Christian charity, and civil friendship in the minds 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 lawful, and allowable; which I am fully persuaded this short Treatise that I translate is able to perform, if so be thou shalt resolve to read it over with a mind 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 rational and equal 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. Wouldst thou have strength of Argument, good method, neat composure, persuasive eloquence: All these conspire and meet together here. If any blemish seem to be in this both solid and beautiful structure, as it is set forth in an English dress, I am the cause thereof, and not the Author. Be not offended (Gentle Reader) because thou seest the name of Catholics and Heretics 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 own terms and conditions. For certainly no stronger proof can be brought for the lawfulness and right of liberty in Religion, than to demonstrate, that Papists, or other Sects may, and aught to grant it, although it be supposed to be true in itself, which they conceit 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 freedom of religion. I answer, yes undoubtedly. For Papists have some plea for themselves in the denial thereof, because they believe, though falsely, That the authority of their Church is infallible, and therefore that she cannot err in the judgement 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 err, 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 judge, or rather, to speak properly, as the only Rule, cannot have any reasonable pretence to deny it: unless 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 show 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 Catholics and Heretics thou meetest with in every Leaf 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 Kingdom 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 mindful of my Author's brevity, and unwilling to offend thy patience, I rest,  
Thine in Christ. N. Y.   

THE name of Catholics and Heretics is attributed to them, in this Treatise, to whom it is wont to be given by the Church of Rome, that the Controversy may be ended, yet notwithstanding without any prejudice, or hurt to the Cause itself: For when as they which descent from the Church of Rome, desire a safe and sound civil peace may be allowed them, either it is to be proved, that they are not Heretics; or that although they were, yet notwithstanding the members of the Church of Rome ought to live peaceably with them. The former Controversy cannot be determined, unless 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 aught 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 descent from the Church of Rome, as they account them; but he doth no more affirm it, then believe the truth thereof.   

CHAP. I.  
Catholics ought to grant them, whom they deem Heretics, the liberty of Religion which they promise, even then, when they could suppress them without any damage, or hurt to themselves.  
THat the Catholic Religion permits freedom of Religion to be granted Heretics, 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 itself doth testify: From hence it followeth, the same Religion ought always to grant, that afterwards freedom of Religion hath once been promised Heretics, it should not then be taken from them, when they may be subverted, and borne down without any damage to the Church.  
For when Catholics give assurance unto Heretics, that they will not oppress, nor molest them for Religion's 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 and damage to themselves? Therefore whereas promises, and faithful dealing require, that what is spoken should be performed; it must needs follow, that Catholics, if they desire to avoid the crime of treachery and false dealing, ought even then to suffer and tolerate Heretics, when they could overwhelm them without bringing any trouble unto themselves: And surely if conscience will suffer them to assure Heretics that they shall enjoy liberty of Religion amongst them, without any limitation of time, or expressly even for perpetuity; their conscience also will allow them, yea require them to make that liberty safe and secure to Heretics constantly, although they might conveniently be suppressed. Which that it may be made more clear and evident, we must observe the nature of Covenants, and bonds of assurance. When any one makes a bargain, and bond of assurance with another, he promiseth to do that, which otherwise he could without any loss to himself, yea perhaps even to his own profit, omit, and do the contrary. And he which desires security may be given him, requires another to perform that to himself, which otherwise he had liberty to leave undone, and perhaps the intermission thereof might be more beneficial and pleasing to him. For covenants and agreements were devised, to the end provision might be made for the safety of our own interests and conveniences, even then when no external force or damage can compel the other party, either to abstain from doing wrong, or to perform that benefit and good turn he promiseth: for truth and faithfulness in promises ought to prevail as much with us as compulsion. Wherefore whilst Catholics give assurance unto Heretics that they shall enjoy freedom of Religion for the time to come, and they likewise desire assurance of them: that they assure, and these desire to be assured of, is, that for the future they shall be secure from receiving any damage by the Catholics, when it might be profitable to them to subvert and destroy Heretics. But if Conscience doth not allow Catholics to deal thus with Heretics, also it will not permit them to make such Agreements as I have spoken of, at any time with Heretics, much less to confirm them with the holy reverence of an oath. From whence it will certainly follow, that all those Catholics have greatly sinned, who ever made with Heretics such Conventions: and that not only other Catholic Doctors have erred, which approved of such Covenants when necessity pressed them to it, but even the very Bishop of Rome himself, head of the Catholic Church, who doth not condemn those writings set forth by the Jesuits themselves, in which such Agreements are allowed. Furthermore it would follow from thence, that a necessity lieth upon Heretics, if they would regard their own safety, of plotting and endeavouring always, where and when they can, to destroy Catholics utterly, although they would be contented for a while to live quietly amongst them: because they know that Catholics, when they shall get a fit occasion to oppress and kill them, cannot only make use of it with a safe conscience, but also that they cannot but put it in execution without violence to their conscience; and that by virtue of their Religion they are constrained to suppress them, notwithstanding any promise whatsoever: because surely those promises, howsoever confirmed with oaths, become then unlawful and of none effect, when Heretics may be quelled and subverted without prejudice and peril to the Church. Therefore unless Heretics be resolved to betray their own lives and fortunes, they ought not to spare Catholics, if they can overcome them: moreover, if there be any hopes to prevail by taking up of Arms, they ought to lay hold on them, and not to stay till in process of time, and by some sudden change, they become altogether unequal in number and strength unto the Catholics; but to set presently upon them, and run rather the hazard of a doubtful war, than expect a certain destruction from them. But if these things seem strange and absurd to Catholics, and they make such agreements without any scruple of conscience, and have the consent of their Pastors and Teachers to do so, in those Kingdoms, Provinces, and Commonwealths where they are not strong enough to contend with Heretics: it is necessary altogether that conscience should permit them also to stand to those covenants, when it is expedient and profitable for Catholics to break them. And verily, if Caliques make such like agreements at any time, that they may prevent the bringing of some discommodity and damage to their Church: they are bound also afterwards to remit and let go that benefit, which they may hope to gain by the downfall of Heretics; For it is just and requisite, that he which reaped formerly profit by conditions and compacts, should also afterwards suffer some inconvenience and disprofit, which bargains and agreements may bring upon him: although there is indeed no inconvenience or discommodity herein, as shall be proved very largely in the following Chapter. There remains yet thus much to be said, That by the law of Nature thou oughtest not to do that to another man, which thou wouldst not have done to thyself: And on the contrary, we are enjoined even by the Law of God and Christ, to deal with other men, as we would be dealt with ourselves, Mat. 8. 7, 12. But who amongst the Catholics would be willing and contented, if Heretics, in case of some urgent necessity, had granted them liberty in their dominions, That when that Necessity is taken away, they should lay violent hands on them, and deprive them of their freedom? Might they not call that perfidious and treacherous dealing? and very justly. Why therefore do either they themselves deal so with other men, or hold it fit and lawful to be done? I do not think indeed that the moderate sort of men amongst the Catholics will say as much, which I will forthwith intimate and declare: yet notwithstanding it is apparent that some are so transported with hatred against Heretics, that they seem to hold, no promise or oath at all is to be made good by Catholics unto Heretics; and the same speech to be applied against Heretics, which Cicero spoke concerning thiefs and plunderers, in his 3. Book of Offices, to wit, that it is no guile to keep back from them that price and ransom which a man promiseth to redeem his life, No, although he swore that he would bring it to them: And if a Catholic hath bound himself by oath to perform any thing to Heretics, he may take up that saying of Euripides, I have sworn with my tongue, but I keep my mind free from the oath. For a Heretic is the common enemy of all mankind, as much as a Robber, with whom no good man can have any fellowship and commerce, and surely make ●o promise, nor oblige himself by oath unto him. Yea, a Heretic is worse than a Thief, because this man only kills men's bodies, but he destroys their scules. If this be so, Heretics had need take great heed, and beware that they do not at any time believe any Catholics promises, covenants, leagues, and oaths; but take them to be mere snares and begins, invented only to beguile and circumvent them. But furthermore, what a horrible thing is it, and unbeseeming a man, especially a Christian, to affirm, that any man may swear with his tongue, and reserve his mind free from the oath; that is, swear in words, that he will do such a thing, which he 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 lawful to deceive with the reverend fear of an oath? And is there any Christian man to be found, who doth not stick to assert and avouch, that it is lawful 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 wickedness; and he ought to be very sorrowful and penitent, who even through error and want of judgement establisheth a wicked matter with an oath; so far is it from being lawful for any man to make good such an oath, which understands the heinousness thereof. For no man truly should engage himself, no not by a simple promise, to perpetrate and effect a wicked matter, much less to ratify 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 sinful 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 sinful 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 universal 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 josua and the rest of the people, feigning 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 lawful for Leagues, Covenants, and Oaths to be kept with Heretics, although heretics shall use no craft to overreach them, but shall transact all things openly and before the sun, or rather in the sight of God? would they not have cried out, that this wicked covenant was contrary to God's express commandment? and besides procured by deceit, and therefore void, 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 himself declared his judgement to the contrary: For, three days 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 sworn 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 process 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 sons and nephews 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 Heretics, which they purchased without any guile of theirs? when as they have no command from God either to punish or kill them, much less so clear as that, which the Israelites received to destroy the Canaanites, of which matter more shall be said in that which follows. But it is most unjust, for those men to be esteemed as bad as thiefs 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 heretics, 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 thiefs know they invade other men's rights, and that they sin against the law of nature which is engraven in their hearts, and are not ignorant they do that which is evil; and that which is of most force in this point, they disturb, violate, and destroy the peace and tranquillity 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 of that common peace, which God ordained him to preserve. But Heretics, which live peaceably with other men, and desire to live so for the future, neither know that they sin, nor that they commit any thing against the laws of civil society. But if that reason were to be regarded, whereby it is alleged, that they destroy men's souls, which they are utterly ignorant that they do, yea are fully persuaded that they do not: than it would prevail as much against infidels, such as Jew's are, whom notwithstanding Catholics suffer to abide in their dominions; and against Mahometans, whom they permit to live in some parts of Polonia. But if thou repliest, that Infidels do not spread abroad their poison amongst others, as the Heretics do: That I may pass over with silence, that even Infidels, if they can, will draw other men over to their opinions; and that they do not hinder it from coming to pass, but it happeneth either by reason of Christians constancy, or the contempt and abject condition of Jews and Mahometans in these countries, yet notwithstanding with the same venomous conceits they infect their children. Who can have the heart to tolerate a Jew, or other infidel in his dominion, that would slay his children? yet the Catholics do, although they destroy their children's souls. It is evident therefore, that they which unwittingly destroy men's souls, as Heretics are thought to do, are not to be dealt withal in like measure with those, much less to be more grievously punished, which kill their bodies. If this argument were of force, all Harlots were to be destroyed: for what? do not they destroy men's souls, whilst they entice them to commit fornication? Doth not Saint Paul affirm, that Whoremongers shall not possess the kingdom of God? And john, that whoremongers shall have 
1 Cor. 6. 9 Gal. 5. 19 Rev. 21. 8. & 22. 15.  their part in the lake which burneth with fire and brimstone? And yet Catholic Princes, and Commonwealths in Italy, Spain, and elsewhere suffer them to live under their protection: and the Bishop of Rome doth not expel them thence; when as they offend also against civil honesty, and transgress the laws of chastity and modesty, which are engrafted in the minds of all men, but especially of the female sex by nature. Why therefore should Heretics, who neither break the laws of nature, nor civil honesty, and do not so easily allure men's minds to embrace their errors, as harlots do to a wanton love of themselves, be worse dealt withal, because they destroy men's souls? why should they be accounted such, with whom no fellowship may be admitted, no rules of justice, no friendship observed? seeing otherwise they live honestly, injure no man, yea endeavour to deserve the good will of all men, and as much as in them lies, to live peaceably with all men. For, that I may cast the whole matter as it were into this short conclusion: Whosoever observe the rules of civil society, neither disturb the peace and tranquillity of other men, they cannot by any just authority be ejected out of a civil society, neither should they in any wise be denied peace and security. Wherefore, when as Heretics are in every respect thus qualified and disposed, they should neither be banished from a civil communion, nor peace and quietness be denied them.   

CHAP. II.  
Catholics may with a safe Conscience allow Heretics freedom of Religion, and give them Security for it.  
MAny are afraid, especially when no necessity compels them to it, to grant Heretics freedom of Religion, and to take order for their safety: because to do so, would be to show a liking and approbation of heresy, and to give them authority to propagate and disperse abroad their pestilent and deadly Errors. And yet notwithstanding, the same men, without any scruple of conscience allow Jews, and in some places Mahometans (as I have said before) liberty of Religion, and give them a bond of assurance for their safety: What, do they perhaps by this means approve of the jews and Mahometans errors, and of their blasphemies against Christ? To approve of; and not to suppress by force; are two different things. Neither verily hast thou any cause to say, that the case of Infidels, of which sort Jew's and Mahometans are, is not the same with that of Heretics: for that difference which is between them, is of no moment in this point, where the question only is, whether or no heretics errors be approved of, by granting them liberty of Religion. For in this matter the case of heathens and heretics is one and the same: But as for that power they speak of, which may be given heretics by granting them liberty, if they mean such a power by which Heresy may be approved of and judged good and honest; such a privilege Catholics can neither give Heretics, neither do Heretics desire them to do it, but it is a licence only of indemnity, and of being free from civil punishment, which even he may give which doth not only not allow of heresy, but also very much abhors and disallows it. So a civil indemnity & immunity is granted drunken and covetous men; for who punisheth them for those vices? although both sorts sin both grievously themselves, and do hurt by their example, and much damage redounds by both vices unto other men, and oftentimes unto the commonmealth. But who would say, that thou approvest of their vices, and givest them authority to commit those sins, which thou canst not; if thou shalt promise them in good earnest that thou wilt not punish them, if so be they do no wrong to other men. Many Princes do great wrong to their Subjects, and nevertheless they are not liable to any civil punishment for it, and their liberty would be violated if thou shouldest punish them for it. And truly that happens in every Dominion, especially that which is Absolute, that the Magistrate should go unpunished for that injury which he commits against him, over whom he hath absolute authority. Now that liberty of Religion which is allowed heretics, requires nothing else but that thou shouldst not hinder them by any force from attending their Religion, from exercising, professing, defending, and endeavouring to propagate it without any violence; nor that thou do any evil or hurt unto them for it, but refer the whole business to God, that he himself may punish them when he pleaseth: That thou leavest it to the Catholic Church, that it may as strongly as it can oppose them with spiritual weapons, in which it is prevalent, whether they be miracles, or reasons and arguments: moreover, if thou so think fit, that she may correct them with censures merely Ecclesiastical; I say merely ecclesiastical, not civil, lest violent hands be laid upon their bodies or goods. When as Christians in the primitive times lived amongst Jews and heathens, they truly did them no hurt, neither punished, or endeavoured to punish them with any civil punishment. Now they might bind themselves by oath and promise to do that, which they did really perform; yet nevertheless no man shall have cause thereby to say that they approved of the jews and Pagans wicked and blasphemous errors, or that they gave them such a licence to disseminate and promote their errors, which no Christian can with a good conscience. But if thou allegest that the Christians of that Age could not do otherwise, because they were not strong enough to deal with Infidels; but would have done otherwise, if so be that they had been strong enough to contend with them. What else shalt thou hereby affirm, but that those Primitive Christians were like serpents in the bosom of Infidels, who so long abstained from hurting them, as they had not power to do it, yet ready so soon as they should have a fit opportunity to afflict and repress them. By this means thou wilt make their charity, desire of peace, and patience towards Infidels, feigned and counterfeit, which would forthwith break out into cruelty and war against them, when Christians should begin to put confidence in their own strength. Hereby Infidels will have very great cause given them to plot and contrive an universal slaughter of Christians; for because they must expect and look for a most certain destruction from them, notwithstanding any meekness and patience whatsoever which is outwardly pretended.  
Seeing these things are very absurd, and indeed ungodly to be uttered, and injurious to the piety of those holy men which profess Christ and suffer martyrdom for his sake: we must needs conclude, that the primitive Christians would certainly have tolerated Infidels, although they might have been able to suppress them. And moreover, That to tolerate Errors in other men, so far forth, as not to persecute and afflict them with Civil damages and punishments, whom thou mightest quell by force; is not to approve of Errors, be they never so pestilent and ungodly. Consequently also, it is lawful for Christians to grant them such a kind of freedom and indemnity, which nourish and defend wicked Errors: for if it be lawful for thee to make good such an indemnity and impunity unto those, which cherish and foment ungodly and destructive Errors; it will be lawful also for thee to give them licence for it, that is, to promise them and give them good assurance that thou wilt as much as in thee lies, preserve them harmless, and that thou wilt not bring any damage or punishment upon them for heresies sake, or take order that they be so dealt withal: but rather on the contrary wilt hinder them which are under thy authority and dominion, and to whom thou canst prescribe laws, from doing them any mischief. For what thou mayest lawfully perform, that is, justly and without sin; even that also thou mayest oblige thyself to perform, and give another man security that thou wilt.  
But some object that of Paul, Be ye not unequally yoked together with unbelievers; For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth, with an Infidel? and what agreement hath the temple of God with idols? But this speech doth not concern a civil peace or conjunction, as that is between members of the same commonwealth, governed by the same laws. Because both S. Paul himself, and all other Christians in that Age, entertained such a peace and concord with Infidels, both Jews and Gentiles, amongst whom they lived. Moreover, the same Apostle elsewhere commanded Christians to live in peace, 
Ro. 12. 18. Heb. 12. 14. 1 Cor. 5. 9  as much as in them lieth, with all men. And wrote expressly to the same Corinthians: I wrote unto you in an epistle, not to be mixed (that is, to have no familiarity) with fornicators; Yet not altogether with the fornicators of this world, (that is, Infidels) or with the covetous, or extortioners, or with idolaters, for than must ye needs go out of the world, etc. There he evidently permits Believers to have conversation with Infidels and Idolators, to trade, yea even to eat with them, as appears by the following words. And is not even now a civil peace admitted with the jews? Are not Laws established for their security? Are not Leagues and other Conventions made by Christian Princes and Commonwealths, and by the Kingdom itself of Polonia, with Mahometans? Therefore the words of S. Paul do not speak of a civil society and friendship, and other such like agreements; but of another more near and inward affinity, from which they may abstain, who entertain a civil friendship with one another, and take great delight in living peaceably together, and showing courtesy, and doing many good offices to one another, upon every occasion that is offered. Verily Christians ought to do these friendly offices unto all men, although more especially to them which are of the household of faith, As the 
Gal. 6. 10.  same Paul signifieth, who will not have them to be yoked with Infidels.  
O●hers bring another Argument. If he shall 
Mat. 18. 17.  neglect to hear the Church, let him be unto thee a● an heathen man, and a Publican. But this place doth not prove that at all, which they would have it: For Christ will have us deal with him that will not hear the Church, as the Jews were wont to deal with Heathens and Publicans. But the Jews did not expel Heathens and Publicans the commonwealth or city; they did not persecute them, they did them no shrewd turn, or inflict a civil punishment upon them: only they were not wont to have a familiar conversation with them, and refused, although they were invited, to come unto their tables: nevertheless they had communication for buying and selling with them, and dealt with them in public and private affairs? and if they came into their houses, they did not drive them out, and truly they did not keep them from their tables if so be they would needs eat together with them. Besides, Heretics and Infidels are not spoken of in this place, but Believers only, which shall sinne against their brother, and will not acknowledge their fault, after they have been both privately, and publicly admonished and rebuked by the Church for it. Their case is not the same, which belong not to the Church, of which sort are Heretics, especially such as are borne of heretical parents.  
Some object that also of S. John, If there com● 
2 Joh. 10, 11.  any unto you, and bring you not this doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God speed, is partaker of his evil deeds. But first of all, it is one thing to receive a man into our house, and to bid him God speed; and another thing to drive him out of the kingdom or city, and to lay violent hands on his body and goods. That in those days, believers could do; this they could not; and therefore john commands them not to do this, but that only. Moreover, mention is made there only of seducers, whom he calls Antichrists, which did not confess 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 Heretics in these times, as deny that: so far is it from being true, that Heretics 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 john forbids us to receive them into our houses, or to bid them God speed, when as they come unto us to persuade and convert us to their Religion; not when they agitate civil or private matters, and desire commerce with us is members of the same Commonwealth.  
Many urge that also for an argument against liberty of Religion, That God commanded in former times, false Prophets, and th●se also that revolted to the worshipping of false gods, to be killed. But first of all, it is one thing to be a Heretic, and another thing to be a false Prophet, or to decline to the worship of false gods. They which now adays are termed heretics, worship none besides that true God, creator of heaven and earth, and Jesus Christ their Saviour; but only they hold different opinions from the Catholics 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 persuade other men to such a heinous crime: for those men only were to be accounted false Prophets, which endeavoured to persuade, that they spoke by inspiration of some deity, and that their say were to be esteemed oracles; which the Heretics 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 show, because that in former times among the Jews, who were affected with a vehement love and zeal toward the Law, Heretics notwithstanding were tolerated. And verily even in the time of Christ himself, and long before him, there were Sadduces, which denied that there were Angels and Spirits, and were stiff opposers of the Resurrection of the dead, and (as the Catholic Doctor's report) rejected all the Prophets besides Moses. And although the greatest part both of the People and the Rulers believed them to err exceedingly, nevertheless they were not expelled the city, neither exempted from being Magistrates, and bearing any other civil office; yea they were not hindered from coming to the Temple or the Synagogues. Why therefore should it be thought fit that Heretics in these times should be killed, by virtue of that law made against false Prophets, and worshippers of false gods? It may be added for a further proof, 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 express law of God; because the law of God enacted against that matter, was so clear and manifest, that no man could be ignorant of the meaning thereof. But they which now a days pass for heretics, 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 Heretics 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 day's 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, unless he would purposely shut his eyes, and wink at noonday. But now Prophecies are ceased; from whence it follows, that we may more easily fall into error concerning the true worship of God. Last of all, all men know, that the civil laws 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 laws, 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 Heretics 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 avoid a man that is an Heretic, not to commit him to be burnt. For in this manner Paul the Apostle adviseth Titus: A man which 
Tit. 3. 10.  is an heretic, after the first and second admonition, reject. And certainly he means such an heretic, 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 heresy by deceitful arguments, which notwithstanding they think invincible, and are affected with a simple ignorance of mind; or also being born of heretical parents, sucked their error together with their mother's milk. But so far is it from being true, that Christians are commanded to trouble others for Religion's sake, that rather we are often warned it shall come to pass, 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 possess 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 suppress 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 truth's 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 embrace it; even as S. Paul teacheth, God hath chosen 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 enjoin 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 less Heretics, who notwithstanding acknowledge the majesty and religious worship of Christ, although they do not sufficiently understand it.  
Many also object that, If freedom of Religion be granted Heretics, than heresies will grow and increase. Yea verily they will more increase, if thou strive to root them ou● by force, especially if the minds of men be otherwise bend to religion, honesty and virtue. Thus much experience itself hath taught us in these ages. The Protestant religion than increased most in France, the Low-Countries, and England, when persecution was opposed against it. Reason shows as much: for they which endeavour to suppress another man's 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 ruin: for when they enter upon violent courses, they seem to demonstrate that they distrust their cause, and despair of victory, if the matter should be debated by argumentation, therefore being destitute of reasons, betake themselves to force, and fly to carnal weapons, because spiritual are wanting, to bring men's minds under subjection: by which it comes to pass, that they purchase an opinion and report of cruelty to themselves, and inflame other men's minds with hatred. They on the contrary, which are troubled for Religion sake, easily get men's good will and affection. But whither men's favour and affection, thither also for the most part doth their faith incline. I will not allege that now, That when the grievousness of punishment against offenders is exposed to the view, common people are not seldom 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 terribleness of the punishment, which is subject to the sight.  
But what shall we think will come to pass, if they be deemed innocent, which suffer cruel punishments; if their life and manners be approved of; if nothing be accused in them, but mere 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 show, that they esteem all things less than God, piety, and their own conscience and salvation: which is only the part of good men, and such a● are very great lovers of virtue, and fear God very much. It cannot happen otherwise then, but that they should gain favour to themselves, and belief and authority to that Religion which they so stoutly maintain, For this is the genius and proper quality of virtue, to purchase undoubted credit to itself, and especially in matters belonging to Religion: First, because (as I have said) mens favour follow virtue; and belief of what is said, follows favour: And also, because virtue is otherwise of itself 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 candour and ingenuity? Furthermore, it is no ways credible, that God, who is so much delighted with virtue 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 worse. Last of all, The greater Virtue 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, show forth most evident testimonies of their own virtue; easily incline and draw over people which love virtue, 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 harmless men. That I may be silent, that those men themselves which are afflicted for Religion sake, by how much the more honest and virtuous 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 Heretics are enemies to the Catholic 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 poison to drink, and so destroy their souls, 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 always be a great number) that poison, in stead of the saving drink of their souls.  
But be it so, that they be enemies to the Catholic Religion and Church; yet seeing they do not invade, nor intent to invade it with swords nor corporal weapons, they wage only a spiritual war with it: wherefore in like manner they are not to be vanquished with carnal, but spiritual 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 carnal, but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ. But if thou wouldst drive Heretics by carnal weapons out of the Church; thou wilt not destroy such enemies, but exasperated 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 publicly perfored, were to be defended by violence: Religion is to be 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, than 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, meekness, gentleness, bountifulness, and patience. It will have the professors thereof to overcome their enemies, and not to be overcome by them, with these virtues. 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 maintain 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 affirm, that Heretics are ravening wolves, and aught 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 Ecclesiastical function. Heretics do not tear the sheep with their nails, nor by't them with their teeth: but endeavour to hurt the flock with Reasons and Arguments, which in the judgement of Catholics, are deceitful: 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; unless thou wouldst 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 faithful keepers, because that they neither used force themselves, nor advised others to do it. Moreover, if thou makest use of external force, thou wilt not thereby root out those scruples and doubts, which Heretics perhaps have sowed in the minds of believers, but wilt add 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 Ecclesiastical 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 fear of punishment hinders them, will show themselves in public, and after open censure and rebuke, will be excluded the ecclesiastical sheepfold, neither shall have cause to charge any one as guilty of their dustruction, besides themselves and their own stubborness. 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 soul. Yet notwithsttnding the Church will reap the benefit, for which also God suffers heresies sometimes to spring up among the faithful, as Paul teacheth, that they which are approved, may be made manifest among them. Which benefit doth not follow, if heretics be violently suppressed; for by such dealing, even the wicked, repressed by fear, will labour to carry the outward guise of believers, as much as honest men, so that there may appear no difference between them: yea, a heretic, who shall dare to rise up against an armed religion, and to profess and defend heresy with the danger of his estate, or of life itself; will show forth a greater proof of virtue, than he which, guarded with power, opposeth a heresy, 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 goodness of his cause, or to confirm his own power, or for fear of another man's 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 eternal salvation. By this time, that also is evident enough, that the minds of believers, and of Christ's 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 poison which heretics administer unto such, cannot hurt them, although no violence be exercised against heretics. Neither verily may it be imagined, that Heretics 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 virtue, if it be handsomely propounded, and confirmed besides with solid arguments, than falsehood and error: She hath a certain wonderful clearness and brightness of her own, by which she dazzles and overcomes their minds, which do not purposely refuse to take knowledge of her; neither is she more approved of by subtle, than by simple capacities, which are endued but with commonsense 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 appears, why we should think that a remedy against the poison of heresy, is placed in violence and arms: but rather it appears that there is need of some other wholesome antidote against the venom of Errors.  
Perhaps some man may still object, that to grant Heretics 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 garboils and seditions: For the minds of the people are knit and 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 persuaded do spread abroad ungodly and pestilent doctrine. Neither truly the Conscience of Magistrates and Catholic Pastors doth permit them to quench the zeal and affection in the people to the Catholic religion, which they ought rather to cherish and increase. Therefore they cannot so bridle and repress the fury of the people which are inflamed with a deadly hatred against Heretics, but that it will at some time or other break forth in violence against Heretics. Yet notwithstanding in the mean while it is the duty of the Magistrate to preserve safe and sound the public 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 suppress the people fervently affected to Religion, from rising up in violence against Heretics; there remains one course only to be taken, which is, to expel Heretics, and to suffer and establish but one Religion in one Country, and that to be the Catholic religion. These say may seem to some man very plausible, yet if thou diligently observe, thou shalt find them to be such, which even experience itself 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 fools. If ancient examples be not powerful enough to persuade 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 Heretics. Look upon the Low-Countries, and a war lasting so many years, which is both lamentable, and famous, for as many great overthrows of the Catholics, as of Heretics. Behold Germany, or rather the sepulchre of Germany, which even to this day is miserably troubled with a most cruel war. I shall think him blind, who doth not see, that by opposing Heretics 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 tragical and sad examples. It were truly to be wished, that there were but one Religion in a Kingdom, and that the true one; for neither is it a question, but that by this means the minds of men may be more united together in mutual 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 civil concord and a mutual good will between Inhabitants of the same city or kingdom, cannot stand together with that difference in Religion. Moreover, if they which bear rule in any Nation or Kingdom, would but prevail a little with their affections to tolerate Heretics which are weak, they will knit rather and bind the minds of Heretics in good will toward themselves; For that which they in justice do, that, Heretics which are weaker in strength, will account a courtesy, 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 Kingdom: 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 Jews, 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 adays to be under the Turk himself, who permits Christians in several 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 persuade the Magistrates not to grant a Toleration unto Heretics, which are not so strong as themselves in power? But why do they fear 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 overhot and preposterous zeal, or so enraged and transported with the wilfulness and unruliness of their own mind, and confidence of their own strength, that they think those which are not so powerful as themselves, may not be endured; whom I believe they would permit, if they were more powerful. A civil 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 usual 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 less concern matters of Religion, than State-affairs. Moreover, if the nature of the matter be considered; disagreement in State-affairs is more hurtful to a Civil 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 powerful) leaves the bond of concord safe and secure in a Commonwealth, even for because it doth not of itself concern Civil society. So in former ages, Roman Emperors which embraced 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 reign: Verily Christians were no hindrance to the continuance of peace in the Commonwealth, although they did boldly and ingeniously profess their Religion, and did much abhor that Heathenish impiety which was then publicly exercised; and testified that they had rather die a thousand deaths, than embrace and approve of it. Also some Christian Emperors tolerated Heretics, such as the Pelagians were, and that at Rome too, without any disturbance of the public peace. So also Germany remained quiet a long time, in diversity of Religions, and had continued so even till this time, unless either some very rash or ambitious Counsels had at length prevailed. That the like 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 Catholic 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 Heretics churches, oratory's, and houses. Verily they show themselves to be unacquainted with the affairs of the world, and to be not only very little mindful of Christ, but also of civil laws: For is this a zeal beseeming Christians, to invade other men's properties by force? to ruinated and pull down other men's churches, by tumult, by sedition, without any command from the Magistrate, before any lawful judgement hath passed, and of their own accord and pleasure to ruin and destroy other men? Then Christ wanted zeal; then the Apostles wanted zeal; then all Christians which lived since them, wanted zeal, 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: Unless perhaps thou mayest call it that, which Paul saith is not according to 
Rom. 10. 2  knowledge, and as S. james speaketh, is bitter: for this, as he showeth, raiseth tumults, and 
Jam. 3. 14, 16.  every evil work. That zeal which is joined with wisdom and knowledge, is of another nature; for that wisdom doth not suffer zeal to grow to seditions and tumults, but it is most desirous of peace and quietness: whereof the same Apostle saith a little after, The wisdom that is from above is peaceable, gentle, and easy 
ver. 17.  to be entreated, full of mercy and good fruits. Wherefore it is so far from being true, That, that Zeal which breaketh forth into tumults, rapines, burn 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, meekness, and gentleness; lest they which should be the heralds and messengers of peace, become trumpets of sedition, and incensers of the public calamity and ruin. So far also is it from being true, that the Magistrate ought to cherish this licentiousness 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 sinful deeds; and for the tranquillity of the Commonwealth; and also discharge that office which is committed to him by God, and satisfy 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 Heretics were at length to be restrained by force, yet nevertheless that were not to be executed by the tumult and sedition of the common people, but in a settled and lawful way of Judgement by the Magistrate. Wise Magistrates and good Princes always take order, that offenders be not exposed to the licentiousness of the people, which neither knows how to observe a just measure in punishment, neither is more cruel to evil and guilty, than good and innocent men, and never makes a stand where it began, but oftentimes creepeth on farther. But if then Heretics are not to be exposed to the zeal or fury of the common People, although they were at length to be punished: how much less ought that to be permitted, if they are not to be punished with Civil punishments.  
Thus much I think fit to say yet, before I leave this point or argument; that those which judge it not expedient to tolerate Heretics, because they disturb the Peace of the Commonwealth by their difference in religion, do use the same argument, which Infidels or Heretics may easily retort upon them in their own dominions. Truly Haman used the like argument in former times, that he might show that the Jews were to be rooted out, charging them also with Treason, as that they contemned the King's commands: which malicious accusation proceeded from no other ground, then because the jews would not obey in any wise the King's decrees in matters belonging to Religion: to which calumny they are always obnoxious, which follow a different religion from that which the supreme 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 Commandments of Kings, so as the uniting of our Kingdoms 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 evil affected to our State, working all the mischief they can, that our Kingdom may not be firmly established. Therefore have we 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 Catholics, those Heretics. For if diversity of religion disturbs the peace of the Commonwealth, the Catholic religion will as much trouble it in a Heretical Commonwealth, especially allowing of the slaughter of Heretics, as an Heretical religion in a Catholic: Yea, a Heretical religion which disallows of any slaying, or prosecuting of Heretics, will far less cause it, than the Catholic religion. And moreover every man thinks that he hath a right opinion and belief concerning religion; and a Catholic is as much a Heretic in the estimation of a Heretic, as a Heretic is in the judgement of a Catholic. Therefore if that reason be true, which I confute, an heretical Magistrate cannot but think that his course to preserve the peace of his Kingdom, must be to banish Catholics out of the bounds thereof. But if Catholics like not this, neither let them think it fit for themselves, to expel Heretics their Commonwealths.   

CHAP. III.  
Catholics ought to grant Heretics Liberty of Religion, and to provide for their Security.  
WE have showed in the foregoing Chapter, that the liberty of Religion, which Heretics desire, requires nothing else, but that they may receive no hurt, nor be afflicted with any punishment for Heresy: in one word, that a Civil peace may be accepted of with them. But now the first argument we bring to prove that Catholics ought to live peaceably with them, is, because they may do it with a safe conscience, as hath been hitherto sh●wne. But if Catholics may with a safe conscience live peaceably with them, than 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: Fellow 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 terms, 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 Catholics should deny Heretics liberty or peace, and should hold it lawful 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 lied 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 spiritual, 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 mind of him that sacrificeth dislike, than it is taken away, than 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 means 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 thirst into the mind 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 hypocrisy is abominable to God, and aught to be also to all men; and it is hurtful both to the Church, and to hypocrites themselves. To the Church, because those hypocrites are secret enemies, whom the Church fosters in her bosom 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 ruin and destruction thereof. It is hurtful to hypocrites themselves, because it brings them to eternal destruction. Our Saviour saith of that evil 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 lawful; but whosoever amongst them are more sincere and virtuous than others; in doing so wound their conscience most grievously, and so sin most heinously against God, because they Profess that religion which they hate and abhor in their mind, and perform those religious exercises, which they condemn, and believe to be displeasing to God. But he sins most heinously, which violates his conscience. If he sins, and therefore is damned, who doth a thing which is otherwise lawful in itself, with a doubting conscience, as Saint Paul teacheth, he sins far more heinously, and more justly is 
Rom 14. 23.  condemned who doth any thing directly against his conscience, and the judgement of his own mind. Hence it is that Divines say (they are the words of a most famous man amongst the Catholic doctors) that the conscience, though it be erroneous binds, so that it is never lawful to do any thing against it, but it behoveth a man to lay it aside, and discharge himself of it by the prudent counsel 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 Catholic against their conscience, compel 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 spoke also in the former Chapter) That God nevertheless 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 lawful 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 lawful for us to ordain or effect. But we will not now make use of this answer. Thus much first we affirm; That even Catholic 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 carnal, and consisted most in external matters; not spiritual 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 carnal punishments, to a carnal religion; and that the genius and proper quality of Religion, which is, that it be free and voluntary, did not show forth itself in every point in that Religion. But the proper quality of a spiritual and perfect Religion, is of another temper, which requires most of all the Mind of man: wherefore God would not have it established by external force, nor by terror of Civil, but Eternal punishments: & a great deal rather would have it imprinted and engrafted 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 settled from the beginning, and afterwards continued and administered; that it may justly be affirmed, that violence was no more offered to the consciences of the Jews, when they were deterred by threatening punishments from worshipping strange gods, and from contempt of the Law, than it is to their consciences, who, if they be Inhabitants of any Kingdom, are deterred by threatening 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 Laws which are enacted and established by a lawful power, and command no dishonest matter. For God appearing openly from the very beginning in the mountain Sinai, so shown 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 pass, 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 Jews might ask his advice, and find out his mind, not only concerning matters pertaining to Religion, but even such as belong to the Commonwealth, yea and such as concern household 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 prophecies and forewarnings, God ordained an ordinary way of ask his counsel by the Priest's Ephod, or Vrim and Thummim, as the holy Scripture calls it. And he moreover revealed secret and hidden matters to such as sought ●ut his will by lot, and shown what they were to do: and as often as the people followed God's counsel, all things succeeded prosperously with them; so that the event itself 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 showed wonders, to declare that himself dwelled 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 commonwealth 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 Laws, commanding no dishonest thing (as I have said) established with a threatening of punishment, to be obeyed by all his subjects. By taking which course, he were to be thought to do no proper violence to men's consciences, or to force them to simulation, but to hinder and repress only the obstinacy 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 signs 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 trial of men's 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 threatening 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 hateful to God, who being not convinced by arguments and reasons, are compelled by force to embrace a Religion, how true soever it be: In which point truly they have hitherto so erred, who thought it meet for Heretics to be suppressed by violence; that taking a middle course between a Legal severity, and a Christian gentleness, 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 wickedness and contumacy. But those which hold it requisite for Heretics to be violently dealt withal, because they plainly see that many of them do not sin through stubborness, 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, unless they had been driven to it by terror of punishment, and therefore that they rather pretend the Catholic religion, than approve of it. Therefore they do not destroy those which have an evil 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 meekness, 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 worse sort, and destroy the better: for they are better and more virtuous, 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 itself erroneous, yet that which they believe to be true, and agreeable to the word of God.  
These things being thus declared, we will add yet some other arguments, by which we may show, that Catholics ought to live quietly with Heretics, and not to suppress 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 Heretics, 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 men's consciences are oppressed. We shown 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 Heretics themselves raise tumults, even though Heretics be suppressed; A sparkle of discord may take hold on Catholics themselves, partly by the obligations of kindred, and laws of frieneship and alliance, by which they are knit and allied to Heretics; partly because examples showed upon Heretics, would in a short time creep further, For examples do not use to stop & cease where they first began, and so much the less those of which we treat, if any gain might accrue and rise to others by the oppression of Heretics: what, shall we think that they will not find some specious pretence, who covet other men's goods, to make those heretics, or abettors and followers of heretics, 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 Clergy over the Politic 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 Ecclesiastical State, be drawn into the crime of Heresy? and that which was spoken against the behaviour or actions of Clergymen, be wrested to a contumely and reproach of Religion itself? 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 itself 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 spoke of in the former chapter; That by depriving Heretics of Liberty in Religion, heresies are not only not suppressed and rooted out, but even by how much the more honest the minds of any people be, by so much the more they are increased: We add now thus much: That by denial thereof, Atheism springs up in many men's hearts, which is worse than any kind of heresy whatsoever. For, Conscience is suppressed and destroyed in those men, in whom there is not so great honesty, and so great virtue and power of conscience as there ought to be, when they are troubled for Religion; and so hypocrisy, and counterfeiting of that Religion unto which they are forced, is begotten in them, and so atheism and profaneness, which hath no savour at all of holiness and religion, springs up. But as for those men in whom there is a greater honesty and integrity of mind, and a regard of conscience, and a fear of God; in those men the love of their Religion is inflamed and increased by persecution, as a fire is by casting oil into it: and it lays 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 Catholic, 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 Atheism doth not creep into the place of heresy? Truly not a few even of the Catholics 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 heretics. But what dost thou think many foster privily in their mind? Experience itself doth sufficiently declare, that in Spain and Portugal, the Jewish and Saracenicall religion could not for some ages be rooted out of men's 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 dissuade Catholics from holding it fitting for Heretics to be punished. For even that one thing ought to prevail with them, which we spoke of in the former Chapter, that the safety of the Church, and of Religion doth no ways require, that heretics be set upon by violence, which also the Catholics themselves sufficiently confirm, when they affirm that the Church is founded upon a Rock, so that it can neither by force, nor by guile be overthrown, which Christ signified, when he said, The gates of hell shall not prevail 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 prevail by Arms and civil 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 Catholics themselves show another kind of supportance for it, that Spirit of truth which is always present with the Church, which always upholds it, and preserves it safe from all ruin. 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 greatness by impotent and unarmed men, and defended it against armed error and impiety, is become now adays 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 ruin? But if the safety of the Church, and of the Catholic religion doth not require that Heretics be overwhelmed by force, why do the Catholics 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 gentleness to spare, where thou mayest spare; especially where so many thousands of men were to be dragged and hauled to punishment, so many souls to be destroyed. Furthermore, the hope of that great benefit which may proceeds from toleration of Heretics, aught to incline the Catholics to more gentle resolutions. For by such a toleration they would purchase the praise to themselves of meekness, equity, gentleness, and moderation, and would gain their good wills and affections, which being once gained, it is an easy matter to persuade them of the truth which is founded upon solid arguments. Moreover, when Heretics are so born withal, they have a time to recollect and amend themselves, and those errors which at the first view seemed plausible, after their paint and colour is by little and little discovered; begin to less delight men, and at length decay: but truth itself is strengthened by delay: and being after a manner dash: against falsehood and untruth, by its own virtue and strength breaks it in pieces, and the brightness of it by this collision shines forth more clearly. Wherefore, when as in respect hereof there is no necessity of troubling Heretics, and of provoking them with the terribleness of punishments, but hence from lenity and gentleness 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 cruel a disposition, that he can hold it fit to exercise cruelty, rather than patience and gentleness towards those men? Catholics ought to be led and moved also in this point by the examples of God himself, whose children we profess ourselves to be; and of Christ the Saviour of the whole world, who was wont to use very great lenity and gentleness 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, for this very reason, because they did it through ignorance or error, not through pride, and stubbornness of heart. But what shall we say of Christ, who came into the world for that purpose, That he might save sinners? Paul writes of himself, that Christ jesus our Lord put him in his service, who was before a Blasphemer, and a Persecutor, and an Oppressor: but, saith he, I was received to mercy, because I did it ignorantly, through unbelief. 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 unbelief, 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 wonderful deeds of the Apostles were daily to be seen, when those faithful persons themselves, whom Paul with an outrageous 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 showeth in the words that follow that place to Timothy, that Christ would show an example in him of all long suffering, that others also from thence might have a strong belief of so great mercy of Christ towards them, If Christ did both bear with, in so great evidence and clearness 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 Apostolical office unto him, because whatsoever he did, he did it ignorantly, through unbelief: Why do the servants of jesus Christ refuse to tolerate those, who at this time, wherein no man dares say the Christian religion is attended with so great splendour and renown of miracles, may err indeed, and perhaps blaspheme through ignorance, yet for all that, persecute no man, give reproachful words to no man, nor trouble any man for religions sake. But that it may yet appear more manifestly, by the example of Christ, that we ought not to suppress Heretics by violence, and to haule them to punishment; let us observe how he behaved himself 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 show 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 Heretics 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 Heretics were to be slain, who notwithstanding profess and honour the name of Christ, and are ready to suffer a most terrible and cruel 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 profess 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 bespoke 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 virtue and power dwelling in himself, by which he might be able to destroy them without any external 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 virtue and power, aught 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 Catholics, who hold it fit for Heretics 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 forborn to do it: And it were to be desired, not only by the Catholics, but even by the Heretics themselves in some respect, that Catholics might be able to do it; because from thence they would be manifestly convinced that the Catholic religion were true, and proceeded from God, and therefore would embrace it presently, neither would suffer such a severe and powerful thunderbolt to be darted forth upon them: and then no Catholic would fall into heresy. 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 elsewhere he speaks of himself, to destroy men's 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 aught to be partakers of that Spirit, who profess his most holy religion? They ought to call to memory that, which our Saviour himself 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 men's 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 Catholics to consider, what men of great renown in former times amongst the Doctors of the Catholic Church, thought concerning this matter, and what gentleness they held fit to be used towards heretics, 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 avoid Errors. Let them exercise cruelty against you, who are ignorant what a rare and difficult thing it is to overcome carnal fantasies, by the serenity and clearness 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 groans 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 myself, and to deal with you in so great wisdom, at my neighbours dealt with me, when I being outrageous and blind, erred in your Sect. But of the Arrians, Salvian Bishop of the Massilian Church speaketh in this wise: Heretics they are, but unwittingly: in our esteem they be heretics, not in their own; for they judge themselves to be so much Catholics, that they brand & defame us ourselves with the title of Heretical 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 equal. 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 undutiful, but they hold this to be the chiefest duty of religion. They are ungodly, but they think it to be true piety. They err 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 Judgement, for this very error of false opinion, none can know besides the Judge. In the mean while God (as I believe) is patiented toward them, because he sees that though they do not believe aright, yet they err with a mind and affection to be of a godly opinion.  
Seeing then the case is thus, any man seethe that Catholics, in the cause of Heretics, aught to follow that counsel of Gamaliel, by which he sometimes dissuaded the Rulers of the Jews 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 bespoke his companions in office: Refrain yourselves from these men, and let them 
Act. 5. 38.  alone, for if this Counsel, or, this Work 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 counsel also of the householder is to be followed, who forbade his servants to pluck up the Tares, lest the Wheat also chance to be plucked up with them, but to suffer them to grow till harvest. Let not the Wheat take authority unto itself, 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 than the Wheat in the world, which is a field rather fruitful for Vice, than Virtue and Piety; the Tares will more likely enjoy this power, than 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 virtue: and lest they may chance to stray from the narrow & strait path of salvation, which few find ou●. For thus saith our Saviour; Enter ye in at the strait 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 strait, 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 ●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 weakened; that weak things acquire strength? Neither is it to be wondered at, when even those things which we now admire for their greatness and strength, were formerly small and weak, and rising from small beginnings arrived to this greatness. Wherefore none of them who think it requisite to pluck up the Tares, can promise himself a perpetual 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 wisdom, than by the counsel of the householder, 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 householder 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 show 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 nevertheless 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, until the harvest at last bring a total destruction upon them.  
But some Catholic will allege; Suppose it be so, that Catholics ought to live peaceably with Heretics, 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 virtue and goodness? May they not rely upon our friendship, or the obligations and bonds of consanguinity and kindred?  
This that is alleged might perhaps be of some moment, if so be Heretics did not hear both threaten uttered abroad by no small number, nor no inferior sort of Catholics, against them, nor see Protestations hurtful to their security, and perceive some men's endeavours tending to their overthrow, or to the limiting and straightening of their liberty. If moreover examples both ancient and modern, in other Countries, and also evident and manifold experience of this very Age did not force them to fear such like matters. Finally, if they had suffered no injury for Religion sake; if they had not seen in this very Kingdom, their Temples, some burnt with fire, others pulled down, private men's houses plundered also, some men slain, wounded, and violently dealt withal. Wherefore Heretics do not in every point enjoy peace, neither can assuredly promise themselves that they shall enjoy it, unless Catholics give them a bond of assurance to confirm it: Verily even for that very cause it may justly be denied that they do enjoy peace, because a privilege is denied them for it; for that is no peace, to which security is wanting: but there is no security, so long as Catholics refuse to grant a privilege and covenant unto Heretics for their assurance in enjoying it, and whilst many either do, or threaten many things which are altogether against their peace and tranquillity. From whence it is to be understood, that Heretics do neither require a superfluous matter, whilst they desire their Liberty may be established by a public statute, and more fully confirmed by ordaining punishments against breakers of the peace, and a Court of judicature and justice for the equal trial of both parties. Neither do they desire a thing which is dishonourable to the Catholics, but that which is honest, and attended with a singular and exceeding great praise both of equity, moderation and humanity, and also of discretion and wisdom: For what dishonour is it for thee to oblige thyself by a public promise, and a registered law, That thou wilt do that matter, which thou mayest not only honestly do, but also art bound in equity to do? But that this matter of which we now discourse, is of such a nature, hath been already sufficiently demonstrated. But if so be the fear of Heretics were even superfluous, would it not be a man's duty in way of courtesy and charity to hinder and take away all occasion of that vain, indeed, yet great fear of so many thousands; and truly in such a matter, which neither aught to be troublesome and grievous unto thee, if thou hast a desire to live peaceably with them, neither cost thee any labour or price. Why do not Catholics grant them that, at their request, which they may freely grant? By this means they will take away all occasion of suspicion and distrust, which are two great plagues and obstructions to friendship, and the commonwealth; And will oblige all Heretics both to themselves, and to their country, in which they see that they may live safely and securely, and which they apprehend to be no stepdame, which would expel them, but a mother. By this means they also will engage them, That if in any country their power wax great, to give again to Catholics assurance that they shall receive no harm, & to take good order for their security; for which they are by no law bound to provide, if Catholics will not take order for their security: For he which refuseth to give another man assurance of peace, and reserves a power unto himself of oppressing him, when he shall find a fit opportunity to do it, leaves him in like manner the same privilege against himself; and amongst whom there are no laws and privileges of Peace, the privileges and rights of War remain common to both parties. But there is no safety in War: We all pray to thee (O GOD) for Pease.   
FINIS.