would have such punished and put to death as do not agree with them and conform unto them Another sort there are that are Meek Patient Gentle and Humble who bear all things and hope all things and will compel none to their Religion Brassius said That they that have a right Evangelical Doctrine and Faith persecute none but are persecuted themselves 't is true Paul said we should reject a Heretick after the first and second Admonition but he said not that we should Banish him out of the City or Country Consider once said Adrianus and see if the Hereticks have not alwayes persecuted the Righteous but where do you find that false Prophets and false Teachers have been persecuted of the World which doth alwayes love that which belongs to it and vilifie curse kill and murder that which Christ hath chosen for that which he chuseth is not of the World And now is Christ and his Disciples said he esteemed of the World as Hereticks Seducers Uprore-makers and the Seducers Hereticks and they that rise up against the Lord and his Anointed they are by the World called Christians The true Christians have been alwayes persecuted of the World not because they have deserved it but because they have not been conformable to their false Doctrines false Sacraments their Vanity and Superstition It is the manner of the false Teachers said a certain writer to cry out against those that teach any thing contrary to them for say they They make Tumults among the People and this with other things they charge upon those that reprove them when they themselves are the most tumultuous for if they did not stir up the Magistrates and People to Persecution and shedding of blood there would not be such Tumults among the People Moreover the contention and Tumults that are among men proceed not from them that serve God in the exercise of their Religion according to their Conscience but from such as will not suffer that but with Violence will usurp Authority over the Faith of others The Histories do testifie how that the Mallady wherewith several Emperours Kings and Princes have been perplexed could nor be cured nor perfect Peace and Rest injoyed nor true Obedience and Subjection maintained to Magistracy except they gave Liberty of Conscience to their Subjects wherefore some of them suffered themselves to be thereunto perswaded by their Subjects Anno 1601. In the Land of Cleave there was a notable Reformation and Tolleration in Religion For there it was decreed that from henceforth no man should be adjudged unfit for places of Office for his different judgement in Religion which did occasion much trust and Peace and did free the People from all Persecution in Spiritual matters It hath been formerly said that when a Prince cometh so far that between two parties he defendeth one party with Weapons and oppresseth the other with Weapons that then he getteth the name of a Tyrant and robbeth the Land of its welfare and through his own Power weakeneth his own might and maketh the same open for an Enemy Merck-tyck Page 57. CHAP. IV. The evil Effects of Forcing of the Conscience what it is Their Folly shewn that would have the Magistrates to Force People How the Old Fathers and Antient Christians heretofore have witnessed against it and what other Means they used THis do most Histories testifie viz. That the Distractions Uproars and many more Inconveniences have been chiefly occasioned through severe Proclamations cruel Proceedings and Persecution about matters of Religion and Forcing of Conscience which is plenteously to be found in several Chronicles but especially in the Chronicles of the overthrow of the Tyrants Printed at Hoorn in North Holland Anno 1620. Forcing of Conscience is said to be this to wit When any Compels Men to do any thing which is contrary to their Conscience or to abstain from such Exercises as they in Conscience esteem to be profitable and necessary to their Salvation one of these two is that which is commonly called forcing of Conscience against which the Martyrs since the Dayes of the Apostles have testified and have manifested it clearly to be an unfitting thing as might be shewn at large out of Histories Books of Martyrs Apologies Remonstrations c. Maximillian the Emperor told Hendricus the King of France That there was no Sin so great in his account as to do Violence to the Conscience And that those that went about to conquer the same thinking to gain Heaven did often lose that they had upon Earth It is well known that many are of Opinion that it is very necessary that the Magistrate compel by Force and Violence the unwilling to the Faith to the end that they may come of themselves as they imagine But said Erasmus Most men are so disposed that they will rather be led then compelled and that by Intreaties more may be obtained than through Cruelties Those that are ignorant of the drawings of the Father said a Wise man would have Magistrates to draw by violence such as do not only remain Ignorant of the Drawings of the Father but also others that are in the Truth they would have drawn to their dead Inventions as if they would conform so soon as they are punished But I suppose saith he that those that would otherwise come of themselves voluntarily through Punishments are terrified away As the Fish in the Water that come voluntarily to the Bait and Net but when People would compel them they fly The truth of this can Geneva Savoy and other Places witnesse said the Author Chrisostomus said That in Heavenly matters People must use no Violence for saith he These that use Violence estrange men most of all from their Religion instancing an Example in West-India of the Spaniards Tormenting a Casique or Lord so called and one of the Clergy seeking by his Preaching to convert him to the Faith told him of Heaven and Hell c. Then he asked the Clergy-man Where he and the Spaniards should be he said in Heaven then said the other Let me continue in Hell not being willing to be with such cruel People Bartolomeus delas casas Lactantius dixit non est opus vi et injura quia Religio cogi non potest verbis potius quam verberibus ves agenda est ut sit voluntas Nihil est enim tam voluntarium quam Religio in quasi animus sacrificantis aversus est jam sublata jam nulla est Augustinus said He did not approve of the Emperors Compelling any by violence contrary to their Conscience and he with Chrisostomus together with several others of the Antient Writers inferred from the 13th of Matthew that men should do no Violence to Hereticks neitheir compel any to the free Faith seeing God would have a willing unforced Heart Chron. van de urijh der Rel. 2. deel pag. 17. There were some in a certain National Synod that did much endeavour to stir up the civil Powers to compel all People by Fines
that hath been alwayes so meek that it is as possible to find an Example of a Lambs devouring of a Wolf as of that putting a Heretick to Death by the Sword and they in whom his Spirit dwelleth are minded like him But as concerning Persecutors while in the New-Testament they find nothing but Meekness which is directly contrary to their Persecution said he therefore are they necessitated to fly unto the Old by which they suffiiently manifest whose Spirits Children they are This doth the multitude of the Martyrs testifie with their Innocent Blood how that the true Believers have Suffered as Hereticks Blasphemers Uproar-makers Contemners of Religion and Seducers c. Yet it is a fast and certain Rule saith the History That where the Spirit of God and his truth hath place that there must all Consultations of Persecutions cease then much more the thing it self knowing that their Weapons are wholly Spiritual even as God and his whole Kingdom is which must be used and Felt and keep the Authority for there are saith he Weapons of Love of Prayer of Peace and of Patience whereby the inward Understanding of the Heart and Soul may be brought unto the right Way But what is Flesh and Blood with fleshly Weapons alas said he in no wise fitting but like unto the World which run on in the broad Way to Destruction Moreover it is evident enough for in the whole Europa Experience hath learned it that the cruel Condemning Banishing Persecuting and putting Hereticks to Death about Matters of Faith and Religion is an absolute contrary means for to rout out Hereticks for to unite the divided Christendom and to quiet its Disturbances And it hath also been found by Experience that External Peace and Unity can and may be better preserved in a Kingdom or Common-wealth through forbearance and by Suffering of contrary Opinions through Love and Christian Meekness than by Banishing and Persecuting People to Death about Matters of Faith and Religion CHAP. XII When the Bishops began to seek the help of the Magistrate How it then Ministered Offence What Punishment the Church heretofore had according to the Will of the Lord for Hereticks And how difficult a thing it is for Magistrates to judge aright in Matters of Heresie ERasmus Testified That for above 400. Years the Bishops did not seek the help of the Emperors against the Hereticks and when they did seek it against the insufferable Wickedness of the Donatisten it did not please the good Party that they should then seek the help of the Civil Power for they then Judged that it became not the Bishops to use any other Weapons or to have any other Help than the Sword of the Spirit the Word of God although the Evil was incurable yet would they have excluded it by Excomunication which is said to be the greatest Judgment or Punishment that then the Church had Now it is confessed that the Lord Jesus Christ hath manifested his Will by that which is left upon record and which was delivered by his Apostles who have shewn us how we should carry our selves 1. Towards them that resist the Truth 2 Tim. 2.24 25. Chap. 3.6.8 Chap. 4.15 2. Towards Back-sliders 1 Tim. 1.20 3. Towards them that deny the Resurrection 2 Tim. 2.16 18. 4. Towards them that Teach what they ought not Titus 1.11 13. 5. Towards them that cause Divisions and Offences Rom. 16.17 6. Towards false Prophets Mat. 7.15 Chap. 16.11 12. 7. Towards them that Walk Disorderly 2 Thes. 3.6 8. Towards Pharisaical Hypocrites that have the Form of Godliness and not the Power Luke 12.1 2 Tim. 3.5 9. Towards false Brethren 1 Cor. 5.11 10. Towards Hereticks Titus 3.10 11. Towards Fornicators and Idolaters 1 Cor. 5.11 12. Towards the Disobedient 2 Thess. 3.14 13. Towards the Stiff-necked Mat. 18.17 Thus it appears from the Scripture of Truth that it was not the Will of our Lord and Lawgiver That they should be punished with severe Punishments in Prisons or by Banishment or by having their Goods spoyled or by being put to Death nay but he hath rather commanded 1. That with Meekness we should Instruct 2 Tim. 24.25 2. Deliver unto Satan 1 Tim. 1.20 3. Sharply to rebuke Tit. 1.11 13. 4. To avoid them Rom. 16.17 2 Thes. 3.6 2 Ioh. 10.11 5. To beware of them Mat. 7.15 6. To have no fellowship with them 1 Cor. 5.11 7. To reject them Tit. 3.10 2 Tim. 4.15 8. To let them alone Mat. 15.14 9. To esteem them as Heathens or Publicans Mat. 18.17 Thus we see the Laws that the Lord Jesus Christ hath ordained for their Punishment to the end that the Fruits hereafter mentioned might be brought forth for God willeth not as many blood thirsty Men that they should die and perish but the Will of God is That they all should repent 2 Pet 3.9 2 Tim. 2.25 That they cease from mens Traditions That they might be ashamed 2 Thes. 3.14 That they might learn not to Blaspheme 1 Tim. 1.20 That they might be found in the Faith Tit. 1.13 That the Spirit might be saved 1 Cor. 5.5 For the Power which the Lord hath given the Apostles was to Edification and not to Destruction 2 Cor. 13.10 Erasmus said The Christian Meekness must satisfie it self with these Punishments to Stone that is the Jewes work but the true Christians work is to Heal. Ambrosius said That Hereticks were only to be Punished by Excomunication and not to be Beat and Persecuted for so did the Heathen said he that knew not God And Ignatius said you shall seperate your selves from them and exhort them to Repentance In Haereticis coercendis quatenus progredi liceat ubi nominatius eos ultimo supplicio affici non deberi aperte demonstratur Christlinge Impressum Anno 1577. Sectio 2. Chrisostomus said That he was not such a Fool as that he would suffer them to be his Judges who were his open Enemies for it is against all right and reason that he who is the Accuser and Witness should also be Judge Every one saith he will be judge over another yet none acknowledging the other to be his Judge Tell me then ye wise Men who would have the Hereticks Punished or Persecuted to Death by the Magistrate who shall be the Judge the Magistrate the Church or the Doctrin which is spoken against And how shall the Magistrate be assured of the Odiousness of the Blasphemy and Crimes And how shall the Magistrate know certainly who are punishable Sismaticks Apostates false Teachers Hereticks and Seducers who they are that set up a Sect or a Church Who believe well or Evil Who Teach according too or contrary to the Scripture Who are moved of God or by his own Zeal Who do according to a good Conscience or contrary Who are wounded and judged in themselves and who are not And who are obstinate and stiff-necked Hereticks or constant upright Christians But suppose the Magistrates should refer this to the Divines or Clergy said he
them but through a godly Zeal Vide Exod. 1.16 17 21. Considering how that the Commands of God are to be esteemed above the Commands of Men Obey your Masters saith he but not against God to whom you are more bound than unto men Daniel kept himself Innocent before God and the King notwithstanding his doing contrary to the King's command concerning the free Exercise of his Religion Dan. 6.22 But say some the Powers will not suffer this new Doctrine I know not but that they might well suffer it where it fundamentally manifesteth it self said Vrbanus Regnis yet though they will not suffer it every true Christian knoweth that he ought to keep to the Lord and his Truth and in such a case he may said he without contempt of Authority let pass that worldly command and of this will the spiritual Law admit For it doth not become the Emperour nor the King to determine any thing against the divine Command nor to do any thing that is against the Rule of the Exangelical Prophets and Apostles Truth and if that they command any Evil then must we give them this answer We must obey God rather than Men Acts 5.29 But in these things which are not against the Command of God we will be subject Yet when the Emperour or King commandeth one thing and God another and that we obey God who hath the Supream Power we desire herein to be excused by the Emperour and King if they threaten Imprisonment for Disobedience he threatneth Hell Vide his Epistle of twofold Righteousness Fol. 6 7. Anno 1532. CHAP. XVI How it doth not become the Magistrate to Force the Conscience nor to be a Iudge in Points of Doctrine and of what dangerous consequence it would be if the Magistrate should proceed against Hereticks according to his own Interpretation of the Law CAstellius testified That in Matters of Religion there was no other Magistrate than Christ alone and they that he not with the Sword but with his Word armeth and sendeth forth The Antient Protestants testified How that the most of the old Fathers affirmed That the Magistrate had nothing to do to meddle with the Conscience to force and compel that to believe seeing that the temporal Sword was put into their Hands to Punish Theeves Murderers and other disturbers of the Peace but as concerning Religion and that which pertaineth unto the Soul the only Spiritual Sword the Word of God must and ought herein to Remedy separating the Zeal and Religion which did defend man from Tumults and disturbing of Governments Neither doth it belong to any man to ordain other Laws for Punishment besides those which God hath appointed and therefore is it so highly forbidden to add or diminish Deut. 4.2 Chap. 12.32 Rev. 22.18 for no Laws but God's bind the Conscience Merck-tyck pag. 245. Moreover it hath been formerly testified That they do very unchristianly who under pretence of Ecclesiastical Discipline introduce a new Authority over the Faith and Consciences of Men Isa. 10.12 Psal. 94.20 21. Acontius testified That it was against the Office of a Magistrate to be a Judge in Points of Doctrine in matters of Religion and in the same to use his Power violently and that in particular he should do contrary to his Office if that he used his Power to please any man as that when he had committed the care of Religion to some particular Person or Persons and that he should be ready to draw out his Sword against those whom the other accused as Hereticks or give the Weapon into their Hand Now how guilty he that thus did would be in the day of the Lord may you judge Alcmerus testified That God alone is the judge of the heart and that he alone should judge of Faith and Unbelief therefore is it not lawful for Princes said he to judge any man in matters of Faith while they are not guilty of any manifest transgression of any known civil Law as Theft Murder c. for they are Judges of the Body and not of the Soul Rel. uriih 2 deel pag. 52. Through what impudency dare you judge them to Death saith Castellius that profess the name of Christ who hath taught you the matters of Religion of which you are most ignorant I believe you will say you do not these things alone from your own Judgement but through the judgement of the Learned who hath taught you who ought to be Punished and put to Death and verily it is so said he for I see that your Learned men do injoyne you not to put any to Death about Religion but according to their Judgement W. Teelingh testified That the Magistrate ought not to rest upon the conclusion of the Church nor thereupon to proceed being that the Church might err and that it was dangerous following De hevige ende huestige Kerckelijcbre luijden i. e. the vehement and hasty Clergy In Eubul 252.254 256 Follies The Lord of Pleffy referred the Judgement of Doctrine and Teachers c. to the Judgement of all Christians and not only to the Judgement of the pollitick Magistrates nor not alone to the Ecclesiastical Clergy neither only to them both no but to all men Vide his Trac of the Church pag. 80 130 147. Experience hath sufficiently demonstrated that it is a very hurtful thing to compel all People to dance after the Magistrates Pipe said a certain Writer for where it hath been so Oh! what hath been the Effect thereof but most commonly an Universal Delusion of the Subjects with a Bloody Persecution of the true Prophets for the greatest multitude of men is never the best as also the greatest number of Emperors and Kings are not very Holy but often have shewn themselves saith he to be very wicked Merck-tyck pag. 307. The Lord hath expresly declared said one That the Magistrate is no fit Judge to judge of Doctrine and that the use of such Jurisdiction is forbidden him For how shall a man know a Heretick but by knowing the Cause whereby a man is made a Heretick And if the Magistrate do so interpret the Law as that he thinketh those Hereticks may be forgiven who have not endeavoured to counsel others and that they are to be put to Death who persevere in teaching others and are resolved so to do shall men then be in safety and their Credit and Welfare preserved certainly no for so often as the Truth shall falsely be scandalized with the name of Heresie through the Orders of the Magistrate so often shall the Servants of the Lord be thereby brought into Suffering for it is not lawful for them to whom God hath manifested his Truth to hide their Talent in the Earth through silence and dissimulation Vide Arg. des Sat. lib. 3. pag. 184. idem pag. 94 95. With what clearer Example can the Magistrates be exhorted not to depend upon any mans Judgement then that concerning the Son of God who was so carelesly given over not only according to the
Judgement of his wicked and ungodly Enemies but also according to their desire Take Him said Pilate and judge him according to your Law pag. 100. David said That Heaven was given to the Lord of Heaven but the Earth unto the Children of men that is God hath given man Power over earthly matters and over whatsoever belongeth unto Earthly Matters but over Heavenly Matters and these things which appertain unto the Kingdom of Heaven the King of Heaven hath only dominion over Vred hand tot Col. Fol. 137 195. Regula sit morte non puniendos sed Iudex videat et ponderet CHAP. XVII How the Truth is Oppressed through somes Vsurpation How the Protestants have been hindred from Printing of their Books The unjustness of the thing How it hath been the Papists doing who will neither suffer Disputations nor Books against themselves The Cause why And how unjust a thing it is that one should usurp Authority over all the rest c. NOt without Reason are men offended said Calvine when they see the Truth of God lye oppressed with Fire and Sword and that none dare appear to help and defend the same and that Error is so strongly maintained with the Cloak of Lawful Iudgement that there is no Freedom to reprove and amend the same neither will they that have the name of the Supream Authority suffer any thing to be spoken that is contrary to their Institutions and if one reprove or rebuke them and Teach any thing contrary to what they Teach then do they account that to be uproarish when they themselves are the most tumultuous Decl. Chap. 14 15. Further he added That if they themselves did not stir up the Mighty to shed Blood there would never arise so many Uproars among the People And it was Luthers Opinion That those that stirred up the Princes to Persecute about Religion they raised the Uproar Thesaur pag. 679. Likewise the Reformed Protestants complained of being forbidden to Print Bookes and to Sell them as appears from the Chronicles which thing the Prince of Orange held for unfitting a Forcing of Conscience a quenching of Prophesie and an oppressing of the Truth Bor. Chron. second part Fol. 48.47 The Papists counselled the Emperour the Princes and States That they should obstruct Writing and Printing of Books as also Disputing and Preaching otherwise than according to the Interpretation and Approbation of the Church and that the Dispersers of such Books should be Punished Vide History of the Counsel of Trent pag. 42 43. When Tacitus had declared How that the Lords Fathers had thought it good to burn the Books of Cremutius Cordus some of which were afterwards brought to light he said He must laugh at the Folly of those who thought by their present Power they could extinguish the remembrance of them from ages to come for most commonly the contrary happens and when men reprove the glorious Understandings their honour and renown is not thereby diminished but rather augmented Further said he All Kings that have used great Tyranny in such Cases have thereby brought contempt upon themselves and more honour and esteem to the other Vide Annales lib. 3. pag. 22. The Emperour Nero caused the Books of F. Veientio who reproved the Priests and the Council to be burned yet while they were to be gotten notwithstanding the danger they were sought and read but afterwards People were permitted to have them and to read them Nota. When such Writings said he are little esteemed they perish of themselves but when men are angry then they come to be the more manifest for the difficulty in procuring of them sharpeneth the Desire kindleth the Zeal and bringeth the matter into more esteem Pol. 4. Lipsi 6. lib. Fol. 354. The Professors of Leyden said That it sounded strange in their Ears that Men were come to the forbidding of Books and would not suffer them according to their Rights and Priviledges A thing said they for which People have justly exclaimed against the Popish Government for Liberty herein chiefly consisteth viz. that every one may freely speak his Judgment and heretofore it hath been esteemed a mark of Tyranny when People might not speak their thoughts Vide their Remonst Anno 1582. Verily said they further Reason which opposeth all Tyranny teacheth us in the general that the truth can be no more than the Light constrained therefore is it Tyrannical to forbid good Books as the Apostate Iulianus did The King of Spain with other of the Popish Princes will not suffer different Religions in their Dominion nor yet Disputations about Religion neither will they suffer any Books that speak in the least against their Orders and Religion this do many reprove in the Papists and yet would gladly have it so themselves They fear said Lactantius that being conquered by us they should be constrained to give us the hand whereby they sufficiently manifest the desparation of their corrupt Reason seeing they dare not search nor enter into dispute with any because they know they should soon be overcome and so not searching they expel Wisdom and set Violence in its place and being they endeavour to judge those as being guilty whom they know well to be guiltless yet will they not suffer their Innocency to be made manifest as if it were more unreasonable to manifest Innocency than to condemn them that have not been heard But as I have said said he They fear that they should not be able to judge if they heard and therefore Tortour Kill and Banish they the Servants of the most high God that is righteous Men. Lactant. lib. 5. Chap. 1. Certainly said Acontius If the Shepherds once get it so far as that none may oppose them then will they Force the poor People and compel them to receive whatsoever they will Then woe be to us and our Posterity and woe be to all honest People if it once come again so far that the just and equal defence against the Learned should be esteemed Calumnies Wickedness and Crimen laesae Ma estatis Arg. des sat lib. 3. Fol. 97. For the Pope Innocentius the third made a Law That he that presumed to Blaspheme the Pope was to be Punished with death neither was any to speak against him nor against the Church of Rome which were not to be judged by any man Likewise a Synod at Rome made a Decree That none in the World should speak against the Church of Rome and cruelly did they Persecute those that did contrary to their Decree Merul. pag. 783 787 741 748. At Geneva it was also forbidden by a Proclamation that any should speak against Calvin and his Doctrine An. 1553. Anno 1619. There were several of the Clergy in the Low-Country that thought it needful that some Order was taken for the preventing and dispersing of such Books as they thought unfitting If that one Church or Teacher said Castel be only tolerated to reprove vilifie and falsely to accuse all other and that without permitting any