PROTESTANT THEORY OF PERSECUTION 16 7
heathen; Schwenkfeld, who taught that not the written Word, but the internal illulnination of grace in the soul was the channel of God's influence on man; the Z\vinglians, with their error on the Eucharist, all these Inet with no more favour than the fanatical Anabaptists. 1 The State \vas held bound to vindicate the first table of the law with the same severity as those commandments on which civil society depends for its existence, The governrnent of the Church being administered by the civil magistrates, it was their office also to enforce the ordinances of religion; and the same power whose voice proclaimed religious orthodoxy and law held in its hand the sword by which they were enforced. No religious authority existed except through the civil power. 2 The Church was merged in the State; but the laws of the State, in return, were identified with the commandments of religion. s In accordance \vith these principles, the condemnation of Servetus by a civil tribunal, which had no authority over him, and no jurisdiction over his crime-the most aggressive and revolutionary act, therefore, that is con- cei vable in the casuistry of persecution - was highly approved by Melanchthon. He declared it a most useful example for all future ages, and could not under- stand that there should be any \vho did not regard it in the same favourable light. 4 It is true that Servetus,
1 .. Notum est etiam, quosdam tetra et Õ{J(]"(þ7J/J.a dixisse de sanguine Christi, quos puniri oportuit, et propter gloriam Christi, et exempli causa" (viii. 553), II Argumentatur ille praestigiator (Schwenkfeld), verbum externum non esse medium, quo Deus est efficax, Talis sophistica principum severitate com- pescenda erat II (ix, 579)' 2 .. The office of preacher is distinct from that of governor, vet both have to contribute to the praise of God, Princes are not only to protèct the goods and bodily life of their subjects, but the principal function is to promote the honour of God, and to prevent idolatry and blasphemy II (iii. 199). .. Errant igitur magistratus, qui divellunt gubernationem a fine, et se tantum pacis ac ventris custodes esse existimant. . . , At si tantum venter curandus esset, quid differrent principes ab arrnentariis? Nam longe aliter sentiendum est. Politias divinitus admirabili sapientia et bonitate constitutas esse, non tantum ad quaerenda et fruenda ventris bona. sed multo magis, ut Deus in societat r innotescat, ut aeterna bona quaerantur" (iii. 246). S II N eque ilIa barbaric a excusatio audienda est. leges ilIas pertinere ad politiam Mosaicam. non ad nostram, Ut Decalogus ipse ad omnes pertinet, it-a judex ubi que omnia Decalogi officia in externa disci plina tueatur" (viii. 520), 4 .. Legi scriptum tuum, in quo rcfutasti luculenter hon-endas Serveti
