called Christians, to no heretics, schismatics, or the like; let the Spanish inquisition, that fourth fury, speak of some of them, the civil wars and massacres in France, our Marian times. [6612]Magillianus the Jesuit will not admit of conference with a heretic, but severity and rigour to be used, non illis verba reddere, sed furcas, figere oportet; and Theodosius is commended in Nicephorus, lib. 12. cap. 15. [6613]"That he put all heretics to silence.”  Bernard. Epist. 180, will have club law, fire and sword for heretics, [6614]"compel them, stop their mouths not with disputations, or refute them with reasons, but with fists;” and this is their ordinary practice.  Another company are as mild on the other side; to avoid all heart-burning, and contentious wars and uproars, they would have a general toleration in every kingdom, no mulct at all, no man for religion or conscience be put to death, which [6615]Thuanus the French historian much favours; our late Socinians defend; Vaticanus against Calvin in a large Treatise in behalf of Servetus, vindicates; Castilio, &c., Martin Ballius and his companions, maintained this opinion not long since in France, whose error is confuted by Beza in a just volume.  The medium is best, and that which Paul prescribes, Gal. i.  “If any man shall fall by occasion, to restore such a one with the spirit of meekness, by all fair means, gentle admonitions;” but if that will not take place, Post unam et alteram admonitionem haereticum devita, he must be excommunicate, as Paul did by Hymenaeus, delivered over to Satan. Immedicabile vulnus ense recidendum est. As Hippocrates said in physic, I may well say in divinity, Quae ferro non curantur, ignis curat. For the vulgar, restrain them by laws, mulcts, burn their books, forbid their conventicles; for when the cause is taken away, the effect will soon cease.  Now for prophets, dreamers, and such rude silly fellows, that through fasting, too much meditation, preciseness, or by melancholy, are distempered:  the best means to reduce them ad sanam mentem, is to alter their course of life, and with conference, threats, promises, persuasions, to intermix physic.  Hercules de Saxonia, had such a prophet committed to his charge in Venice, that thought he was Elias, and would fast as he did; he dressed a fellow in angel’s attire, that said he came from heaven to bring him divine food, and by that means stayed his fast, administered his physic; so by the meditation of this forged angel he was cured. [6616]Rhasis an Arabian, cont. lib. 1. cap. 9, speaks of a fellow that in like case complained to him, and desired his help:  “I asked him” (saith he) “what the matter was; he replied, I am continually meditating of heaven and hell, and methinks I see and talk with fiery spirits, and smell brimstone, &c., and am so carried away with these conceits, that I can neither eat, nor sleep, nor go about my business:  I cured him” (saith Rhasis) “partly by persuasion, partly by physic, and so have I done by many others.”  We have frequently such prophets and dreamers amongst us, whom we persecute with fire and faggot:  I think the most compendious cure, for some of them at least, had been in Bedlam. Sed de his satis.