Common-wealth where Heresie and Idolatrie is exercised Emperours plagued for toleration Constantius 21 Theodoret and after him Nicephorus speaking of Constantius say At that time when he heard that Iulian whom he had declared Caesar of all Europe began to conspire and moue sedition against him that had extolled him to so great honour departing from Syria into Cilicia he fell into an Apoplexie and died Because he kept not the heritage of his Fathers pietie whole he was destitute of that helper which his Father had ordained for him wherefore he grieuouslie and bitterly lamented that he had changed Religion Theodoret. lib. 2. cap. 31. Niceph. lib. 9. cap. 50. lib. 10. cap. 1. For he repented of three things although all too late as Greg. Nazianzen testifieth 1. That he had elected Iulian to be Caesar 2. That he had banished Athanasius 3. That he had changed Religion Naz. in vita Atha apud Nice priori loco 22 Iulian. Also The death of wicked Iulian as Theodoret speaketh declared his temeritie and impietie in granting toleration to the Gentiles and to all Heretiques For going ouer into Persia to warre against the Christians vpon the sudden he was wounded with an arrow which he tooke out of his body and filling his hand full of blood he threw it vp into the aire crying out Thou hast ouercome ô Galilean so this blasphemous dogge termed our blessed Sauiour thou hast ouer come and so died presently Theodor lib. 3. cap. 20. Niceph. lib. 10. cap. 34. 23 Likewise Valens Valens that great fauourer of Heretiques being in great distresse was forsaken of his brother Valentinian who sent him answere that it was not lawfull to ayde him that fought against God and refusing the councell of Terentius and Traiane his Captaines and of Isaac Bishop of Bretanioa who tould him that fighting against God he must needes be dest tute of Gods helpe would notwithstanding desperately fight against the Barbarians and sending his armie to the battaile he withdrew himselfe into a village hard by expecting the euent of the field But his Soldiers being not able to stand in the Barbarians face turned their backes and fled the Barbarians pursuing after them made a great slaughter and comming vpon the village where Valens was they burned it together with the Emperour Theod. l. 4. cap. 28. Niceph. lib. 11. c. 49. 50. 24 Basiliscus the Tyrant being by Gods iudgements betraied by his owne Captaines Basiliscus and deliuered into the hands of Zeno the Emperour was sent into Cappadocia and there murdered with his wife and children Niceph. lib. 16. cap. 8. 25 Hauing spoken of the Emperours on whom God shewed his iudgements for wicked toleration and collusion with Heretiques it remaineth to speake a word or two of common-wealthes which in like maner were punished by diuine wrath Common-wealthes and cities plagued for Toleration Nicomedia 26 Constantius in fauour of the Arians calling diuers Synods at Nicomedia when there was a Synode congregated a sudden earthquake ouerthrew almost all the buildings in the citie together with the temple that had beene but lately built and the citie walles wherewith infinite numbers were slaine and the timber taking fire by reason of the furnaces baths and shops of artificers the whole Citie seemed as it had beene but one bonefire Nice lib. 9. cap. 39. The Roman Empire 27 During the raigne of Iulian the Apostata God sent diuers calamities into the Roman Empire insomuch that it was not safe for men to tarrie within dores by reason of earthquakes nor to walke abroad by reason of great tempests of thunders lightnings haile c. Alexandria The citie of Alexandria was ouerflowne and drowned with the sea Also at other times the drought was so great that it killed all fruits and infected the aire whereupon ensued such a famine that men were faine to feed on beasts foode which ended with a pestilence and very great mortalitie 28 Of Valens his times thus writeth Nicephorus After the warre against Procopius there fell haile as big as great stones and there were such earthquakes in diuers places which did very great harme in many countries Nicea but quite ouerthrew Nicca a citie in Bithynia This was the twelfth yeare after the Subuersion of Nicomedia And not long after by another earthquake Seruia a citie in Hellespont Seruia was vtterly destroyed And a little after shewing the cause of these calamities he addeth This haile and earthquakes as most men thinke Note well proceeded from the anger of God against the Emperor because he banished many Bishops and was about to put to death whosoeuer did not subscribe vnto the opinions of Eudoxius Nicep li. 11. c. 5. CHAP. IX A Consideration of an Epistle apologeticall written by a Puritane-Papist in fauour of Protestants Papists and those of the Reformation HAVING laide downe such Reasons as in my simple opinion may moue any reasonable moderate and sober man fearing God to derest factious Toleration it remaineth to answer the arguments of the contrarie Paradox which because they are couched together in a small Pamphlet lately cast abroad to moue sedition I will briefly examine that whole Tractate ab ouo admalum as they say It is a litle booke in 8o. conterning 3. sheets of paper the number of euery folio shal be set in the margine in his due place the former side or face shal be distinguished by the letter a and the latter by b The Title is this Fol. 1 a AN EPISTLE OR APOLOGIE 1 Yea rather of a false idolatrous and vncharitable Papist of a true and charitable brother of the reformed Church in fauour of Protestants Papists and those of the Reformation for a 2 As if the proceedings against Papists hitherto were immoderate more moderat course of proceeding in matters of Religion by searching the Scriptures and examining their Spirits for the sense and true meaning of them by a peaceable conference and such easy meanes as were practised in the Apostolicall and Primitiue Church for planting the faith and rooting out of errour tending to 3 He speaketh by contraries vnitie of Religion loyaltie to the Kings Maiestie increase of honour to him and his posterity and good of the Common-wealth ANSWER A CERTAINE Stranger comming on Embassage vnto the Senators of Rome and colouring his hoarie haire and pale cheeks with vermillion hiew a graue Senatour espying the deceit stoode vp and saide What synceritie are we to expect for at this mans hands whose lockes and lookes and lips doe lie So the Libeller counterfeiting a sweete voice as Iacobs but hauing rough hands as Esaus The auctor of the Epistle a dissembling Hypocrite styling himselfe a true and charitable Brother of the Reformed Church being indeed an old Idolatrous Papist that hateth to be reformed what synceritie are we to looke for at his hands that so notablie dissembleth his religion euen at the first entrance But for all his cunning
razing at least the deadly wounding of Popish Idolatrie The one whereof by Gods great blessing his Maiestie hath in manner already performed The other by Gods grace vsing the ordinary meanes he is shortly to effect The encrease of Papists in this Kingdome In the meane time it is certaine that Papistes vpon what false grounds I know not considering his Maiesties heroicall and constant Resolution to maintaine the puritie of the Gospell bragge much of their number and multitudes within this Kingdome whereby they haue encreased their malicious zeale in so much as they seeme to be euen almost ready to breake forth into actuall Rebellion I will not speake of the multitude of pestilent Books which they haue lately brought into the Realme to moue Sedition nor of the flocking hither from beyond the Sea of whole swarmes of Iesuites and Priests besides two Benedictine Prouincialls with their fellow Locustes who are said to haue shared the Kingdome betwixt them to prepare the people for their purpose nor of their labouring to alienate the common peoples affection from their loyaltie towards his Maiestie nor of their pernicious Libelling against the State nor yet of their Insolencie and Rage towards the persons of some particular Ministers and others that stood in their way Onely their furie and malice may be partly gathered by their outragious and enormous fact lately committed at Enborne in Barkeshire Ontragious parts plated by the Papistes as Enborne in Barkeshire as may appeare by this parcell of the Libell they left behinde them in the Church which in perpetuall detestation of their insolent Libelling-spirit I thought good here to insert as foloweth A fragment of a Papish Libell And now what we bee if any would know Catholiques we are and so do auow The Seruice-Booke here scattered all Is not diuine but hereticall So is the Bible of false translation To cut and mangle it is no damnation The Register also if so we do serue We serue it no other then it doth deserue For why should new Heretiques be thus enrold Enrole good Catholiques long dead of old Out with new Heretiques hence let them go Register Catholiques and register no mo For Catholiques onely are worthy record Into Church-register to be restord The Papistes violent carriage an argument of their imminent ruine This violent carriage of the Papistes in time of their restraint as it doth sufficiently declare their more then Diabolicall audacitie if they had libertie granted them so vnto me it is an euident argument of their imminent ruine For in deadly diseases it is commonly seene that before the period of death the patient is wont to receiue some small strength which vnto the vnskilfull giues hope of perfect recouerie but vnto the learned Physition as the extreamest endeuor of Nature is an infallible token of certaine death To this end at the commandement of such whom in the Lord I am bound to obey in all things I haue penned this subsequent Tractate wherein I haue proued the Vnlawfullnesse and Danger of Toleration of promiscuous profession of diuers Religions aswell by Lawes Diuine and Humane as also by Reason and the woefull Experience of such as euer found themselues deluded by humaine Prudence or Policie Of Toleration of Heretiques If any man shall aske whether I thinke it altogether vnlawfull for a Christian Prince in any case to tolerate Heretiques within his dominions where true Religion is setled I answer that I thinke I haue manifestly proued in this Treatise that the exercise of a contrarie Religion ought not to be admitted because it prouoketh the indignation and wrath of GOD against the whole Land exposeth orthodoxe Christians vnto the danger of Gods reuenging furie and breedeth contempt of Religion Of Heretiques cohabitatiō amongst true Christians But if Question be made concerning the cohabitation only of such with vs I answer that submitting my selfe I willingly commit that vnto the grauer iudgement of such as haue experience of publique affaires and exact knowledge of all Antiquitie albeit I am perswaded that all Christian Princes ought carefully to labour as much as in them lieth that Heretiques do not inhabite together with Orthodoxe Christians they should waigh whether Religion the Church and Common-wealth by mutuall exchange receiue any thing which may more benefit them So that I thinke Note will onely Ciuill and Politique Reasons as the profit of some Citie or Prouince greater gaine in traffique enlargement of buildings or encrease of reuenewes are not to be regarded in this case if they be compared with the mischieuous wilfull contempt of Ecclesiastique and Ciuill Magistrates and with the certaine danger of corrupting good Citizens who can hardly touch pitch and not be defiled therewith especially by such as are wholy bent to peruert and infect aswell their owne children friends as their fellow-citizens and neighbours Almightie God Lord of Heauen and Earth of his infinite mercy and loue in Iesus Christ giue his Church rest and deliuer vs from this great plague of Popish Heresie Amen Farewell good Reader London-House this 18. of May. 1605. Thine euer in the Lord IESVS CHRIST Gabriel Powel The vnlawfulnesse and danger of Toleration of diuers Religions and Conniuency to contrarie Worship in one Monarchie or Kingdome CHAP. I. ¶ Of the diuersitie of Opinions concerning Pacification Diuers opinions concerning Pacification DIVERS haue beene the proiects deuises and practises of sundrie men to redresse the difference in Religion and disparitie of worship which now for many ages haue vexed the Christian world Some haue thought it necessarie that the common Cause were debated in a free I A generall Councell lawfull and generall Councell Which would to God we might see so assembled and ordered by Christian Princes as the WORD OF GOD preuailing and all our Controuersies taken away there might be but one flocke and one folde as there is but one Shepheard Christ Iesus But this cannot be obtained of the aduerse partie without most vniust and vnequall conditions of appointing him to be the iudge of our cause whom we are to charge before Almighty GOD No man ought to be Iudge in his owne cause his holy Angels and his whole Parliament of Saints to be the very same great ANTICHRIST whom the Scriptures foretold should come for iust punishment of the wicked who haue not receaued the loue of the trueth and the very head of that great Whoore which hath made all kingdomes drunke with the cup of her fornications Wherefore seeing such a free and lawfull assemblie cannot be had we must remitte our selues to the Great Day of triall when Christ shall come with thousandes of his mightie Angels to iudge the quicke and the dead and before Saints and Angels before Heauen and Earth all Creatures bearing witnesse of his Iustice giue sentence according to his written-word on our side against our aduersaries Others imagined that the difference betweene both Religions is not so great but that there
might be a Reconciliation made betweene them without any great difficultie II. Reconciliation that we dissent but onely in sophisticall captions of words and tearmes and that but for the humors of the Diuines of both side all things might be composed very easilie But these drones and dreamers because they thinke there may be an agreement betweene Christ and Antichrist light and darkenesse truth and falshood God and the Diuell I will remit vntill some other day of hearing as being vnworthy in this place where breuity is intended and other more necessarie points to be handled to receaue their answer III. Toleration A third sort there are who to take away all contrarie profession to extirpate heresies to represse schismes to restraine sects and to procure vnitie in Religion iudge this the onely meanes to wit to permit the promiscuous vse of all Religions to tolerate all Sects to abandon no Heretique or profession whatsoeuer Which wicked deuise how contrarie it is vnto the Word of GOD and the rule of reason how abhorrent from all examples of former ages and states and how pernicious vnto the Common-wealth I will God willing declare in as few wordes and with as much perspicuitie as may be CHAP. II. Reasons against Toleration and Permission of diuers Religions out of the Old Testament Toleration wicked and vnlawfull prooued out of the Old Test Moses 1 IN the Old Testament all communion and societie with Idolaters heretiques and schismatiques is vtterlie forbidden and prohibited Hence it is that Moses spake vnto the Congregation Depart from the tents of these wicked men Korah Dathan and Abiram and touch nothing of theirs least you perish in all their sinnes Numb 16.26 2 It is commanded in the Law that the false Prophet and the seducing Idolater whether he be our brother or sonne or daughter or wife or friend should be taken away from amongst vs and slaine that all Israël may heare and see and feare and not dare to commit the like Thou shalt not consent vnto him saith the Text nor heare him neither shall thine eye pittie him nor shew mercie nor keepe him secrete But thou shalt euen kill him thine hand shall be first vpon him to put him to death and then the handes of all the people c. Deut. 13.1 seqq 3 Againe There shall not be amongst you man nor woman nor familie nor tribe which shall turne his hart away this day from the Lord our God to go and serue the gods of these Nations there shall not be amongst you any roote that bringeth forth Gall and Wormewood Deut. 29.18 4 Hitherto appertaineth that for the fact of Achan who tooke of the excommunicate things being sacrificed vnto Idols the Children of Israël could not stand before the face of their enemies Iosh 7.1.5 And God threatned he would be no more with them except they would destroy the peccant and guiltie person from amongst them Iosh 7.12 5 This anger of God the Israëlites feared in so much as when the Reubenites the Gadites and the halfe tribe of Manasses whose lot fell beyond the riuer built themselues an Altar vpon the borders of Iordan they came to warre against them with this exprobration Haue we too little wickednesse of Peor whereof we are not cleansed vnto this day though a Plague came vpon the congregation of the Lord Yee also are turned away this day from the Lord and seeing yee rebell this day against the Lord euen to morrow he will be wroth with all the Congregation of Israël Notwithstanding if the land of your possession be vncleane come yee ouer vnto the Land of the possession of the Lord wherein the Lords Tabernacle dwelleth and take possession among vs but rebell not against the Lord nor rebell against vs in building you an Altar besides the Altar of the Lord our God Iosh 22.17.18.19 But when the other excused themselues that they built the Altar not for sacrifices and offerings but only for a witnesse then were the Israëlites contented and their anger appeased 6 Neither doe the Scriptures forbid vs onely the companie and societie of our Bretheren which were Idolaters and Heretiques but also of any Stranger dwelling among vs and of our Neighbours about vs. Take good heed vnto your selues that you loue the Lord you God Else if you goe backe and cleaue vnto the rest of these Nations that is of them which remaine with you and shall make marriages with them and goe to them and they to you Know you for certaine that the Lord your God will cast out no moe of these Nations from before you but they shall be a snare and destruction vnto you and a whip on your sides and thornes in your eyes vntill you perishout of this good Land which the Lord your God hath giuen you Iosh 23.11.12.13 7 Hereupon after the death of Ioshua The Booke of Iudges when the Israëlites had made a league with the Cananites an Angell of the Lord came vp from Gilgal to Bochim saying in the person of God I promised that I would neuer breake my couenant with you so that you made no couenant with the Inhabitants of this Land but breake downe their Altars But you haue not obeyed my voice Why haue you done this Wherefore I will not cast them out before you but they shal be as thornes vnto your sides and their gods shall be your destruction Iudg. 2.2.3 By the example of Kings 8 Diuerse was the estate of the Kings of Israël and Iudah according as they walked with God prospering when they trusted in God and worshipped him purely and sincerely and decaying when they forsooke him and corrupted the sinceritie of Gods worship and Religion The Kingly Prophet Dauid exhorteth Kings to be wise Dauid and Iudges to be well aduised that they worship GOD and his Annoynted denouncing to the Aduersaries the Almightie power of Christ to the confusion of all that set themselues against him Psal 2.10.11.12 9 And for himselfe speaking of Idolaters he protesteth saying Their offerings of blood will I not offer neither make mention of their names with my lips Psal 16.4 Wherefore this godly King had a very prosperous raigne and good successe in all things as himselfe often acknowledgeth 1. Sam. 15. Psal 18.2 Sam. 22. 10 King Salomon Salomon his Sonne because he fully established the seruice of God according to all that had beene commanded by the Prophets the Lord also established his seate and encreased his glory aboue all the Kings of the earth till he began to decline from the Lord his God and brought the abhominable Idols of the Strange women whom he loued into his Kingdome and houses 1. King 10. Then the Lord raysed vp his Seruant against him who also in the daies of his Sonne so rent away the ten tribes of Israël from the house of Dauid that they neuer returned vnto it againe 11 Rehoboam Salomons Sonne Rehoboam because he permitted Iudah to corrupt true Religion
to make them high places and Images and groues on euery high hill and vnder euery greene tree therefore Shishak King of Egypt came vp against Ierusalem and tooke the treasures of the house of the Lord and the treasures of the Kings house and tooke away all c. 1. King 14.23.25 12 Abiiah the Sonne of Rehoboam because he walked in his Fathers sinnes Abiiah and was polluted with Idols had continuall warre with Ieroboam King of Israël 1. King 15.3.7 13 But this Abiiah obiected against Ieroboam that he could not prosper because he had erected Idols in his kingdome and had made him Priestes contrarie to the Law and assured himselfe of Gods assistance against him for this reason because they had the Lord for their God who was their Captaine and his lawfull Priestes the Sonnes of Aaron sounding the Lords trumpets in the fielde before them Therefore saith he O yee children of Israël fight not against the Lord God of your Fathers for ye shall not prosper And accordingly it is added that the Israëlites were ouercome hauing fiue hundred thousand men of warre slaine and the Iewes were strengthened because they rested vpon the Lord God of their Fathers 2. Chron. 13. throughout 14 Asa Asa his Sonne one while prospered when he put away all the Idols that his Father had made and then decayed when he followed the vaine discourse of flesh and blood and sought vnto the Assyrians for helpe 1. King 15.10 2. Chron. 14.1 c. 15 Iehoshaphat the Sonne of Asa prospered and grew vp on high Ichoshaphat because he lifted vp his hart vnto the waies of the Lord and tooke away the high mountaines and groues out of Iudah 2. Chron. 17.6.12 Notwithstanding he is reprooued for his affinitie and societie with wicked Achab King of Israël 2. Chron. 19.2 16 Amasiah Amasiah because he obeyed not the Prophet but defiled himselfe with Idolatrie heard this saying I know that the Lord hath determined to destroy thee because thou hast done this 2. Chron. 35.16 17 The same thing also caused Azariah or Vzziah first to fall into sinne Azariah and then to become a leper 2. King 15.4.5 2. Chron. 26. 18 It was an obiection against Iotham the sonne of Azariah Iotham and a great fault laid to his charge 2. King 15.35 Ahaz as also vnto Ahaz his sonne 2. King 16.4 and to Manasses after his repentance 2 Chron. 33.17 that they tooke not away the high places 19 Ezechiah Ezechiah because he tooke away the high places and brake the images and cut downe the groues and brake in pieces the brasen Serpent and trusted in the Lord God of Israël deserued this commendation that after him there was none like him among all the Kings of Iudah neither were there any such before him 2. King 18.4.5 20 Manasses Manasses his Sonne falling into Idolatrie was carried away prisoner into Babylon but humbling himselfe and praying vnto GOD he was restored againe to his kingdome which he purged from Idolatrous worship 2. Chron. 23.11.12.15 Albeit it was a blemish vnto him that he tooke not away the high places as we haue noted before 21 Notable is the historie of King Iosiah Iosiah who did vprightly in the sight of the Lord walked in all the waies of Dauid and bowed neither to the right hand nor to the left who read the law before the people put downe the Idols killed their Priests destroied the Coniurers and at last was mercifullie taken away that his eies should not see all the euill which the Lord was to bring vpon Ierusalem 2. King 22. and 23. throughout also 2. Chron. 34. and 35. 22 Nebuchadnezzar when he had seene the power of God in the deliuerie of Shadrach Nebuchadnezzar Meshach and Abednago made this decree saying I make a decree that euery nation people and language which speake any blasphemie against the God of Shadrach Meshach and Abednago shal be drawen in pieces and their houses shal be made a iakes Dan. 3.29 23 King Darius seeing Daniel strangely deliuered from the Lions denne Darius made this decree that all people nations and languages in the world should reuerence and feare the God of Daniel Dan. 6.25.26 24 The King of Niniueh compelled the whole Citie to humble themselues before God King of Niniuth to turne from their euill way and from the wickednesse that was in their handes Ionah 3.6 seqq 25 Ieroboam King of Israël Ieroboam knowing that vnity in Religion would turne the hearts of the people to the obedience of Rehoboam brought in new worship and caused them to commit Idolatrie And Ieroboam thought in his heart saith the text Now shall the kingdome returne to the house of Dauid If this people go vp and do sacrifice in the house of the Lord at Ierusalem then shall the heart of this people turne againe vnto their Lord euen to Rehoboam King of Iudah so shall they kill me and goe againe to Rehoboam King of Iudah Whereupon the king tooke counsell and made two calues of gold and said vnto them It is too much for you to goe vp to Ierusalem Behold ô Israël thy gods which brought thee vp out of the land of Aegypt and he set the one in Bethel and the other in Dan. 1. King 12.26.27.28.29 Whereupon the Children of Iudah were interdicted their company 26 And of the Prophets A man of God And when a Prophet sent from Iudah did but goe in vnto another Prophet sent from Iudah did but goe in vnto another Prophet in Bethel to eate bread he was slaine by a Lion as he returned homeward 1. King 13.24 27 The Prophet Elias could not endure mixture of Religion but exhorted the people to one Religion saying How long halt you between two opinions If the Lord be God follow him but if Baal be he then go after him 1. King 18.21 28 The Lord saith by the Prophet Zephaniah Zephaniah I will stretch out mine hand vpon them that worship and sweare by the Lord and sweare by Malcham Zephan 1.5 Hosea Amos Micah 29 Hoseah Amos and Micah directed their Prophecies against the tribe of Ephraim or Samaria with whom Iudah had made a league 30 I will adde this one out of the Apocrypha that Iudas Macchabeus being alwaies a Conquerour as soone as he had made a league with the Romans was presently ouercome and perished and his Brethren when they had renewed their friendship with them and with the Spartanes neuer prospered in batraile 1. Macch. cap. 1. and 9. and 12. and 14. and 16. These and infinite such like auctorities and examples declare that puritie of Religion and true pietie are the foundation of all true wisedome and policie and the cause of all happie successe and prosperitie and that impietie idolatrie heresie corruption and mixture of diuers Religions what shew so euer it hath of outward commoditie and profit for a season yet indeed
and in the end to be the very cause of ruine and ouerthrow to all estates and kingdomes CHAP. III. Reasons against Toleration and Permission of diuers Religions out of the New Testament Toleration vnlawfull by the New Test Neither is the New Testament any thing more fauourable herein then the Olde for GOD is iealous of his honor as well in the one as in the other and cannot endure any corruption or false worship 1 That saying is well knowne Christ The Iewes meddle not with the Samaritanes Ioh. 4.9 Wherefore Christ commaunded his Disciples saying Into the cities of the Samaritanes enter ye not Matth. 10.5 2 Christ will haue all obstinate Heretiques and Idolaters to be solemnly excōmunicated out of the Church If he refuse to heare the Church let him be vnto thee as an heathē man a Publican Matt. 18.17 3 Againe Christ saith Beware of false Prophets which come vnto you in sheepes clothing Matth. 7.15 Take heed beware of the leauen of the Pharisies and Sadduces Matt. 16.6 Take heed that no man deceaue you for many shall come in my name Matth. 24.4 Many false Prophets shall arise and shall deceaue many Matth. 24.11 4 The Apostles in like manner diligently inculcate the same doctrine Paul I beseech you brethren saith Paul marke them diligently which cause diuision and offences contrary to the doctrine which you haue learned and auoid them For they that are such serue not the Lord Iesus Christ but their owne bellies and with faire speech and flattering deceiue the hearts of the simple Rom. 16.17.18 5 Againe I beseech you brethren by the name of our Lord Iesus Christ that you all speake one thing and that there be no dissentions among you but be ye knit together in one minde and in one iudgement c. 1. Cor. 10. Where he reproueth the schisme of such as tearme themselues of Pauls side or of Apollos or of Cephas 6 Furthermore Purge the old leuen 1. Cor. 5.7 What fellowship hath righteousnesse with vnrighteousnesse And what communion hath light with darkenesse And what concord hath Christ with Belial Or what part hath the beleeuer with the Infidell And what agreement hath the Temple of God with Idols 2. Cor. 6.14.15.16 7 Also If an Angell from heauen preach vnto you otherwise than that which we haue preached let him be accursed If any man preach vnto you otherwise then you haue receiued let him be accursed Gal. 1.8.9 8 And Be not intangled againe with the yoke of bondage Would to God they were euen cut off which doe disquiet you Galat. 5.1.12 9 To the Philippians he writeth Beware of dogges beware of euill workers beware of the concision For many walke of whom I haue tolde you often and now tell you weeping that they are the enemies of the crosse of Christ Philip. 3.2.18 10 Likewise to the Thessalonians We warne you brethren in the name of our lord Iesus Christ that you withdraw your selues from euery Brother that walketh inordinately and not after the instruction which he receiued of vs. 2. Thess 3.6 How can such be auoided if they be promiscuously permitted in the same societie 11 And to Timothie Stay prophane and vaine bablings for they shall encrease vnto more vngodlinesse And their word shall fret as a Canker of which sort is Hymineus and Philetus which as concerning the truth haue erred from the marke 2. Tim. 2.16.17.18 And Alexander the Copper-smith hath done me much euill the Lord reward him according to his workes Of whom be thou ware also for he withstood our preaching sore 2. Tim. 4.14.15 12 But most plainely to Titus Reiect him that is an Heretique after once or twice admonition Knowing that he that is such is peruerted and sinneth being damned of his owne selfe Tit. 3.10.11 13 The Apostle Peter saith Peter Yee therefore beloued seeing you know these things before beware least ye be also plucked away with the errour of the wicked and fall from your owne stedfastnesse 2. Pet. 3.17 14 Iohn willeth vs Iohn If there come any vnto you and bring not this doctrine receaue him not to house neither bid him God-speed For he that biddeth him God-speed is partaker of his euill deedes 2. Iohn 10.11 15 In the Apocalypse the Lord writing vnto the Angels or Bishops of the seuen Churches of Greece commendeth the first of Ephesus because he could not beare with them which are euill and had examined them which said they were Apostles and were not and had found them lyers also because he hated the workes of the Nicolaitans Apoc. 2.2.6 16 But he reproueth the third of Pergamus because he suffered them which taught the doctrine of Baalam which taught Balac to put a stumbling blocke before the children of Israël that they should eate of things sacrificed vnto Idols and commit fornication to wit which maintained the doctrine of the Nicolaitans Apoc. 2.14.15 17 And the fourth likewise of Thyatyra because he permitted the woman Iezabel to teach and to deceiue his Seruants to make them commit fornication and to eate meates sacrificed vnto Idols Apoc 2.20 18 Finally he reproueth the seuenth of Laodicea because he was Luke-warme neither hoate nor cold This Bishop was a true picture of Neutralitie Such also are they who permit toleration of diuers Religions and seriously imbrace none at all whom God will spue out of his mouth Apocal. 3.15.16 CHAP. IIII. Reasons against Toleration and Permission of diuerse Religions out of the Ancient Canons Councels and writings of the Fathers of the Primitiue Church Toleration vnlawfull proued by SO farre are the Ancient Canons the Decrees of Councels and the primitiue Pastours of Gods Church from admitting any mixture in Religion any communion or collusion with Heretiques and Idolaters that they seriously condemne the same accursing all Heretiques their abettours and fauourers as may be obuious and plaine vnto any man that will vouchsafe to peruse these places which to auoide prolixitie we will but onely point at 1 That which is more obscurely intimated in those Canons which are termed Canons the Canons of the Apostles Can. 11. 45. Clement Bishop of Rome doth plainly set down in his Apostolicall Constitutions alleadging diuers places of Scriptures which we haue cited before Clem. lib. 6. cap. 13.18 26. 2 Hereunto adde the Canons of the Eliberine Councell Can. 6. of Chalcedon Councels Can. 14. and of the sixt Synode Can. 72. also of the Laodicean Councell Can. 31.32.33 of the fourth a Carthage Can. 71.72 and of the sift Synode at Constantinople Sub finemsess 3. 3 Now let vs heare the ancient Fathers speake Fathers Tertullian saith Tertullian Heretiques must be compelled not prayed to doe their dutie for Heresie is not to be perswaded but to be ouer come by rigour Tertul. Scorpiac aduers Gnost Cap. 2. 4 Athanasius hath these wordes Athanssius Arius Eudoxius and Patrophilus when they write such things Heresies How I pray you are they not
in Apolog. Pamphili contra Celsum Cyrill Alexandr lib. 1. Quod vnus est Christus CHAP. V. Reasons against Toleration and Permission of diuers Religions from the ancient Fathers practise and carriage in their examplar liues Toleration vnlawfull by the Fathers practise Iohn the Euang 1 WORTHY the noting is that saying of S. Iohn the Euangelist when he found Cerinthus in the bath Let vs flie hence least the Bath wherein is Cerinthus the Aduersarie of the truth do presently fall downe vpon vs and we perish as Irenaeus testifieth who saith that he heard it of the mouth of Poly carpus S. Iohns disciple Iren. aduers Haeres lib. 3. cap. 3. 2 Who addeth also Polycarpus that Polycarpus when Marcion the Heretique met him and said Dost thou know me answered I know thee to be the first begotten Sonne of Satan So much saith Irenaeus did the Apostles and their Disciples feare that they would not communicate no not in words and speech onely with those that adulterated the truth Iren. ibid. vide Euseb Hist Eccles lib. 3. cap. 22. lib. 4. cap. 17. Niceph. lib. 3. cap. 3. Euseb lib. 5. cap. 19. 3 Furthermore Irenaeus saith that when Polycarpus heard any hereticall speeches he presently exclaimed O good God into what times hast thou reserued me that I should endure these things and so with all speed would flie awaie from the place where he sate or stood hearing such things Epist. ad Florinum Some Orthodox Christians 4 Apollinaris reporteth that in the times of persecution when some Orthodoxe and catholique Christians were conuented together with some other infected with the heresie of the Cataphrygians to giue testimonie vnto the faith they dissented from them very much and least they should any way seeme to giue consent vnto the madde and furious Spirit of Montanus and of those women his consorts they could neuer be induced to communicate with them no not vnto the last gaspe Apud Euseb lib. 5. cap. 15. 5 Origen vtterly refused to come to praiers together with Paul the Heretique as I thinke Samosatenus and that because from his childehoode he had religiously and diligently obserued that Canon of the Church against Heretiques Origen and alwaies detested the doctrine of errour Apud Euseb lib. 6. cap. 3. 6 Dionysius Alexandrinus saith Dionys Alexandr and Heraclas that he receiued a Canon of Heraclas the Bishop that such as were accused and conuicted to conuerse much with Heretiques defending strange and erroneous opinions were excommunicated out of the Church Apud Euseb lib. 7. cap. 6. 7 According vnto this Canon Marcellus Marcellus Bishop of Ancyra being as yet Catholique and Orthodoxe would by no meanes be present at the Councels of Tyre and Ierusalem nor at the consecration of the great Temple at Ierusalem built by Constantine because he would auoid the societie and communion of the Arian Bishops Zozom lib. 2. cap. 31. 8 So also Liberius Bishop of Rome Liberius in an Epistle vnto the Easterne Bishops excludeth from the communion of the Church all such as refused to curse Arius Socrat. lib. 4. cap. 3. 9 Neither was Felix Felix Liberius his successour reprehended for any other cause but because he vsed the companie and societie of the Arians Zozom lib. 4. cap. 10. The people of Alexandria 10 Athanasius testifieth of the people of Alexandria that they chose to be sicke and endangered without visitation rather than they would the Arians should come and visite them Athanas ad Orthodox depers Also that some of the vulgar sort when they were whipped and scourged by the Arians for not receiuing their heresie said We communicate not with heretiques whip as long as thou pleasest but God will iudge thee for these things Athanas in Epist ad Solitar 11 Placilla the Empresse Placilla when the Emperour Theodosius senior desired to conferre with Eunomius disswaded her husband very earnestly least being peruerted by his speeches he might fall into heresie Zozom lib. 7. cap. 7. The inhabitants of Samosetum 10 Lastly the Zeale of the Samosatenians is worthy commendation who when Eunomius the Arian being their Bishop was washing himselfe in the Bath notwithstanding he inuited them to come in yet would they not but stood still speaking neuer a word which the Bishop tooke as if it had beene done in honour of him But as soone as he arose and came out of the Bath the Samosatenians thinking that the water was infected with hereticall poyson let it all runne out into the sinke and commanded fresh water to be powred for them Theod. lib. 4. cap. 14. Cassiodor Hist. Tripart lib. 7. cap. 16. CHAP. VI. Reasons against Toleration and Permission of diuerse Religions from the Acts Lawes Constitutions Rescripts Decrees and Edicts of Christian Emperours Toleration improued by the law of Christian Emperours THe first Christian Emperours being perswaded that diuerse Religions could not be exercised and professed in a Monarchie without tumults and commotions in the Common-wealth without certaine detriment to their Empire and great preiudice to their gouernment enacted many seuere and wholesome lawes whereby they abolished all discrepant worship and contrary religions 1 Constantine the Great Constantine as soone as he had embraced the Christian Profession presently interdicted Sacrifices to be offered vnto Idols and commanded that in euery Citie and region the Idols should be pulled downe and burned Which Decree he afterwards ratified with many good Lawes against all sorts and kinds of Idolatrie whereupon many euen in those times began to pull downe the Temples of the Idols Euseb de Vita Constant lib. 2. cap. 44. lib. 3. cap. 52. seq lib. 4. cap. 25. 39. Socrat. lib. 1. cap. 14. Optat. Mileuit lib. 2. contr Parmen 2 In like manner Constantine vsed no lesse seueritie against the seuerall Sects of Heretiques for hauing enfranchised the Christians and made them free by a publique Decree least the Heretiques should thinke that the same freedome appertained vnto them also for that they vsurped the name of Christians the Emperour wrote vnto Caecilianus Bishop of Carthage that he had taken order with Anylinus the Proconsull and Patritius his Vicegerent to restraine and punish such insolent and obstinate refractaries Euseb lib. 10. cap. 6. Niceph. lib. 7. cap. 72. Vnto this Law Augustine seemeth to allude saying The same thing happened vnto the Donatistes which happened vnto the Accusers of Daniel Lyons deuoured these and lawes them by which they would haue oppressed the Innocent Caecilianus vnlesse through the mercies of Christ we say that those lawes are rather for them which seeme to be against them because by them many are corrected and healed August Epist 50. ad Bonifac. Againe Constantine was the first that ordained that all their goods that should be conuicted of heresie and obstinately resisted vnitie should be confiscate and sold August Epist. 48. ad Vincent Yea that the places of their assemblies
might finde the trueth and come to the vnitie of the same faith But a we see it hath not succeeded so well as we expected Fol. 9 and I feare the cause hath beene for that in times past the rigour of statute lawes hath as it were fettered the Gospell and the booke of Articles set downe by a 2 And yet the Libeller would not be deemed a Papist few heads without conference with their brethren hath hindred our Christian libertie in the interpretation thereof with lesse shew of trueth 3 Jgnoratio Elenchi than did before the decrees of Generall Councels and the vniforme consent of ancient Fathers For 4 A phanaticall Proposition of the Libeller in vaine doth a man reade and search the trueth if he may not as freely interpret scripture as reade it And why should we forbid any to be heard in his interpretation whereas in this time of so many sects and Religions both within the Realme and abroad we may as Paul saith better iudge of the trueth when we haue heard with patience what euery man can say and alledge in his cause He that commandeth vs to try and examine the spirits whether they be of God or no would neuer giue aduice to extinguish them or forbid vs to 5 Poperie hath been many times examined and alwayes deprehended to be as it is indeed Antichristianisme know them and vpon what ground they relie Some lawes forbidding men to expound the word otherwise than it seemed good to the Church established by the late b Queene were 6 And are still although it be to your great griefe once in force which lawes howsoeuer they might seeme tolerable in respest of 7 The Libellers inueterate malice against the late Queene her whom the Apostle would not permit to speake in the Congregation for that she was a woman and not fit to iudge in such matters if a conference had beene granted she being lesse grounded in the knowledge of Gods law than our selues yet now in the reigne of his Maiestie who is profound in learning and mature in iudgement free conference may be permitted for the libertie of the Gospell aswell in the free interpretation as in free reading of it and the contrarie lawes repealed as ouer violent in such a cause and preiudiciall to the bolting out of the trueth or at the least suspended vntill a iust triall be made by a learned and amiable conference thorow all the points of our controuersies This were a sweet way to come to 8 Vnitie is a rare effect of Conferences vnitie or if any force at all were to be vsed in matters of faith it should be rather to compell such as seeme to be in errour to be present at such conference than to force them without 9 As if Poperie had beene nerer tried triall to shew outwardly to be of another profession than in heart they are Fol. 10 Which a how fruitlesse a thing it is and might be 10 Nothing lesse preiudiciall to the King and State the wise Gouernour Constantius father to our Constantine the great may teach vs. Who desirous to know what sort of Christians he might best trust set forth an Edict that whosoeuer should refuse to doe sacrifice to the Idols should be disarmed dishonoured displaced and suffer further punishment at the Emperours pleasure Whereupon some of his Christian Captaines and Souldiers did sacrifice to the Idols others standing constant in the faith wherin they were baptized would neither change in heart nor yet in outward shew seeme other than true and faithfull Christians The wisdome of this Constantius though then a Pagan was such as he iudged those Christians that denied their faith by this outward act of Idolatry most vnwoorthy to serue him who of a base and seruile feare had forsaken the God they serued but cherished and highly honoured the other as men that by their 11 But Popish Religion teacheth that all saithfulnesse is subordinate vnto the Popes will Religion had learned to be faithfull to whomsoeuer they had giuen their troth This point of so deepe b consideration in a Pagan seemeth admirable as it is exceeding comfortable to vs all to see how the Lord hath giuen the like measure of vnderstanding to our King who among many instructions giuen the Prince his sonne obserued the same ground for triall of his subiects and confessed himselfe that he neuer found any more faithfull to him in all his distresses than such as had beene 12 Wel applied Constantius maketh true Religion and faith in God to be the ground of sincere obedience and the Libeller maketh faithfull obedience towards an earthly Prince to be the ground of Religion faithfull to the Queene his mother who were not all you know of his Religion How certaine a triall this is to discerne loyall hearts he will easily perceiue that looketh into the state of our dayes wherein as we see more sects and more inconstancie in beliefe than in any other age since Christ so withall we finde lesse fidelitie in friend lesse trust in seruants and more dissembling in all states than euer heretofore was heard or practized 13 This place is 1 Tim 4. where the Papists are very euidently described In the latter dayes sayth Christ many shall fall away from the faith and thinke you that in those dayes he shall finde faith and fidelitie of one man to another In the same measure that faith is broken toward God in heauen it will breake and faile assuredly towards man in earth In matter of faith sayth Paul the heart and a tongue should agree together Fol. 11 Corde creditur ad iustitiam ore autem confessâ—â— fit ad salutem And shall we aduise our Prince who hath beâ—ne so well brought vp in the schoole of Gods word to vse such meanes with his subiects in matters of their faith as may separate their outward 14 Both behauiour and conscience ought to be recâ—â—â—ieâ— accorâ—ing vnto the rule of trueth behauiour from their inward conscience or teach theÌ„ to be dâ—sloyall to himselfe by forcing them to be false to God in their Religion By violence of lawes he may make mâ—ny dissemble their faith with repining heart and grudge of minde to their assured 15 His Maiestie laboreth to bring such as are in the state of damnation vnto the state of Grace and saluation not of the contrarie damnation because therein they sinne against their owne consciences yet sure it is that as no man can alter his opinion as he list or at his pleasure so force can neuer change his faith vntill his grounds and arguments shall be by better reasons conuinced The Libeller being almost out of breath in reckoning vp of his Reasons for promiscuous toleration of all Sects and professions of Religion whatsoeuer The Libellers Digressions to recreate and solace himselfe a little maketh two Digressions The former whereof is a Lucianicall discourse concerning reading and interpreting
kingdomes to perswade the people to allow of the Popes Bulles and to reconcile men from their loyaltie and obedience to the Queene vnto the Pope Which traiterous course had it not beene by Gods goodnesse espied and staied there had followed imminent danger of horrible vproars in the Realme For some of these cursed and seditious Seedes-men and sowers of Rebellion were discouered and being charged with euident points of high Treason not being dealt withall vpon Questions of Religion were truely conuicted openly condemned and iustly executed as Traytors vnto their Prince and Countrie Hereby appeareth the Libellers impudencie and malice in traducing the Queenes gouernement for tyrannie whereas indeed it was but due and needfull execution of Iustice for necessary preseruation of her person estate and Subiects For that Prince that neglecteth his Office and suffereth disloyall Subiects and Rebels to haue their wils for want of resistance and courage ought not to be pitied though he lost his Crowne his head his life and his kingdome Touching the increase of Papistes ten to one that were before in the yeere 1582. ten to one it is a malicious lie and vntruth which needeth no further refutation For lightly said without proofe may be lightly contemned without answer Of the increase of Papistes in the last yeeres of the Queene And that the Papistes began to increase in the later yeeres of the Queene it was by reason of impunitie and slumber of Iustice as her Maiestie confesseth in her Edict Nouemb. 15. 1602. which she was then presently about to reforme and indeede had so donne if she had not beene preuented by Death You will perhaps reply that in Scotland our brethren had better successe when they tooke armes in the daies of his a Maiesties mother for the 1 A malicious vntruth spreading of the Gospell Fol. 16 yet you must confesse that it was but small discretion to set all vpon the vncertaintie of a battaile Many like violent attempts haue beene practized in that Realme through zeale of Religion but by clemencie and moderation his Maiestie hath not onely escaped the dangers but also made himselfe a peaceable Master and Lord ouer them all imitating heerein that most renouned French King Henry 3. who perceiuing the fire of Ciuill wars to kindle betweene the King of Nauarre who was of the Religion and the house of Loraine would 2 For he neuer ioyned with both together breake neither with the one nor the other but fauoured them both so farre as in the end he made himselfe 3 The Libeller must needes be either a foole that knoweth not what he writeth or a Knaue for belying of Stories For that poore King was so farre from being peaceably Lord ouer the house of Lorraine that they traiterously caused him to be murdered in his Campe before Paris Reade the Answere peaceably head of them both who afterwards wholy depended vpon his wil pleasure To continue yet further in the affaires of Fraunce they that haue seene the successe may witnesse that no violence could worke out 4 True because the gates of hell cannot preuaile against Christs Church them of the Religion in the time and raigne of Charles 9. and since the said King Henries death the force of Spaine ioyned with Fraunce vnder the conduct of the Dukes of Parma and Du Maine did not so much b preuaile in Fraunce as did the Bishop of Rome his 5 O curteous entreating courteous entreating the now King and his adherents although of a contrary Religion vnto him If the Pope will for his more 6 For he doth nothing but for aduantage aduantage yeeld to them in some things who were his greatest enemies what neede we be so straight laced against our owne Countreymen for matters of Religion May not his Maiesties example of clemencie towards the Papistes heere mooue some Prince abroade to be 7 Fonde suggestions fauourable to our brethren Is not the Masse suffered at Rochell and other like townes in Fraunce in hope that they of the Religion may be like-suffered in Paris and other such townes in Fraunce Haue not our brethren in Holland offered to admit the Papistes to preach and say Masse in their Countries so that they might haue like libertie in all the other Prouinces If we haue the truth why should we 8 Let the Libeller perswade the Pope and the King of Spaine first to graunt this libertie to our Religion feare that other Religions should haue libertie with vs and why may not the King doe as the Queene mother did in Fraunce who being a stranger in the Countrey and at the death of her husband the gouernement of the Realme 9 No otherwise then by great meanes and entreatie falling into her hands during the minoritie of her children did iudge a it the wisest way for the maintenance of her authoritie Fol. 17 to keepe still on foote the oppositions which she found either by diuersitie of Religion or otherwise and to fauour them 10 False for from the yeare 1562. vnto her dying day she was an extreame enemy vnto them of the Religion all in such sort as still she might be able to curbe the stronger by supporting the feeble and weaker partie Euery little gouernour in France that hath vnder his charge a towne or prouince where men of sundry Religions liue as the Duke Memorancy the Duke Bullion Diguiers and the like taketh the same course as the Queene mother did and so keepeth his places or prouinces at his deuotion and in due obedience And at this day in Fraunce you see no vndiscreetely zelous man in great fauour with the King or in high estate to gouerne that by the moderation of such as are not too forward the insolency of other whom zeale may mooue to be troublesome may be repressed And 11 Non causa pro causa thus the Countrey is kept in greater peace and quietnesse then hath beene seene in Fraunce for 40. yeares before and that chiefely by the diligence and dexteritie of two especiall fauorites of the King the Marques of Rosne high Treasurer and Monsieur de Villaroy principall Secretary both of them b of farre different yet temperate humour in Religion Wherefore the Scottish Noble men tooke armes It was not for the cause of Religion that the Noblemen of Scotland tooke armes as the Libeller would make vs beleeue but for other matters The house of Guise in France vnder colour of consanguinitie and Religion brought into Scotland French forces in great numbers Whereupon the ancient Nobilitie of the Realme seeing the imminent danger of reducing their kingdome vnder the Tyrannie of Strangers tooke armes against the enemie and being not strong inough to subdue them praied the Queene of England her ayding forces which her Maiestie knowing the action iust and honourable easily granted them and accordingly expelled the Strangers and restored the Nobilitie to their degrees and ancient priuiledges and the State to peace
Parma with Spanish forces taking the Rebells part against their lawfull king with Cyclopicall immanitie set vpon them of the Religion whom they could not subdue by any force of armes because it was but vaine for them to fight against GOD. And the Duke of Parma his disgraces and shame in those attempts are commonlie knowne How curteously the Pope entreated Henry 4. K. of France But for the Pope his curteous entreating of the now king of France besides that thereby he prouided for his owne commodity and profites in that kingdome What curteous dealing was it to lash such a mightie king in the person of his Embassadour at Rome after the singing of euery verse of Miserere vntill the whole Psalme was sung out The king of Great Brittaine will neuer enuie or grudge this humanitie and curtesie vnto any Of the queen Mothers dealing towards Protestants The Queene Mother desirous to retaine the Regency in her owne hands during the minoritie of her Sonnes vsed those of the house of Guise as a counterpoyse vnto the Princes of the bloud but neuer granted any thing vnto the Protestants but what had beene granted and ratified before by many publique Edicts Yea from the yeere of our Lord 1562. vntill the yeere 1588. Ian. 5. which was the time of her death she omitted no sleight deuise cunning policie nor diuellish practise that she could possiblie inuent vtterly to extirpate and roote out the Religion out of the kingdome of France As for the Duke Mommorancy the Duke Buillon the Lord of Diguieres and such other they do but as they are bound to doe by publique Edicts Now then let vs see what successe thay had that tooke the contrary course of violence Truxes in these our daies B. of Colen became a Lutheran and desirous to bring the Countrey of his Electorship and so in time the whole Empire to Lutheranisme vsed no violence against his subiects that were Papistes 1 Trucces neuer vsed violence a-against any man first nor last vntill Cassimere gaue him contrarie councell by which he cleane ouerthrew himselfe liued in banishment died in beggerie and left the Countrey without 2 False all hope of euer enioying the Gospell againe The zeale of the Archduke of Stiria was highly commended by the Papistes for his religious minde but not for his vndiscreete attempts in banishing them that were of a contrary Religion out of all his dominions except they would become Papist like himselfe and now it is euident that the moderate gouernment of his Father was much better who considering how dangerous a neighbour he had and the number of those who otherwise would haue liued discontented in his Countrey permitted them their Religion and intreated them no worse then a his other subiects whereby he ended his daies in peace Fol. 18 whereas his Sonne following a more heady course of gouernment was the occasion that some of his subiects 3 Being banished thence vpon pain of Death departed their Countrey and had 4 Most false entercourse with the Turke others stayed and dissembled their Religion while Canisia the key and stay of that countrey was deliuered vp 5 Because they could not choose the Turke winning the same by the dint of his sword by them to the Turke who the more freely spoiled all the Land because the Archduke hauing lost the harts of his subiects wanted men and meanes to resist him A worthy but lamentable mirror for all Princes to looke in and behold how perillous a thing it is to vse violence against 6 Against true Religion whatsoeuer Religion but especially for England that so neere at hand hath such mightie Kings who perhaps would be glad of the like occasions We haue sometimes supported their 7 A lying Libeller subiects against them for zeale of Religion and therefore we haue iust cause to feare the like measure If Charles 5. in Germany had not abated the flame of ciuill warres 8 by forbearing to persecute true Religion by his conniuence and toleration the French King had made as easie an entrance into other parts of the Empire as he did into b those three Imperiall townes Metz Towle and Verdun but by the losse of these Citties his successours haue learned to take a more milde course with their subiects of whatsoeuer Religion least they should open a more dangerous gap for the Turke the professed enemie of the Empire and all Christendome The like toleration as in the Empire is all so permitted in the kingdome of 9 We liue not by examples but by Lawes and rule of Reason Poland by reason of the Moscouit bordering vpon them and in Dantzik as you know there is publique profession of both Religions In Zuitzerland at the first heate many a bloody battaile was fought for Religion but in time they learned to ioyne wisedome with zeale for conseruation of the state and now they liue in peace with all securitie tolerating within their Cantons the one and the other Religion If the King of Spaine had at first permitted libertie of Religion in the lowe Countries he had spared many a million both of men and money and enioyed with peace that which he is neuer like to recouer In that glasse likewise may we see how ready 10 Great in the Libellers malice against the late Queene but God be thanked her Maiestie had neede neither to feare nor to enuie any King or Prince whatsoeuer Princes are vpon such occasions to weaken the forces of other a Princes their neighbours whose puissance they feare or enuie their glory Fol. 19 But now let vs looke home and we shall 11 The infatuated Libeller can see nothing but Papists see Ireland ouergrowen with Papistes who haue not dissembled themselues as by the late warres appeared but especially at the Queenes death when not onely in the Countrey 12 The Libellers generall and vniuersall Lie generally but also in the chiefe townes where they were most restrained made their publike processions after the Papisticall fashion where the Right honourable the now Earle of Deuenshire most sage and wise in his gouernment not by force but 13 True when he had fairely hanged vp the principall Agents in that vile attempt faire meanes suppressing their feruour conserued the Countrey in peace and obedience to his Maiestie and we see that the King doth not dislike that course by his singular fauour to 14 His Maiestie did but gratiously ratifie the pardon which the Queene had granted before Tyrone and his complices Scotland for the face of the Church is generally of our reformed Religion yet hath the Papist part 15 Popish sclanders of the Liberller so great a sway in the Countrey and so mightie a support of the Nobilitie that not many yeares since they encountred the Earle of Arguile in the fielde and gaue him the ouerthrowe Howbeit they 16 Loyall Subiects needed ot to haue fled fled before the face of the
Millaine XII That toleration is the readiest way to keepe all forces vnited XIII That toleration was the readiest way to keepe Subiects in most dutifull affection XIV That the French King was glad to see the late Queene embarqued in the warres of the low-Countreies XV That the late Queene was once resolued to recouer the Duchie of Normandie or the better part of France XVI That Duke Cassimer did aduise her so to do XVII That she had gone forward in that action had it not beene shewed vnto her that shee was odious vnto the French XIIX That she persecuted her subiects at home with taxations and torture I cease to reckon vp the rest Heere are 18. lies almost within the compasse of so many lines and yet but sutable vnto the precedent and subsequent parts of the Libell whereby it is easie to gather from whence it proceedeth and also of what Spirit the Libeller is The Libeller an Atheist His Machiauellian course for occasions and pretentions abroad are euident arguments of the aspiring and vnchristian Spirit of an ambicious Atheist which need no further refutation The meanes to apease dissentions are 1 True where milder meanes take place not rough speeches nor hard vsages which if in all quarells it be true as Salomon sayeth then is it much more in matters of vnderstanding as are faith and Religion wherein whensoeuer willfullnes is b ioyned perswasion may perhaps preuaile alone but 2 As if any wise Magistrate will vse force without reason force without reason neuer All violent proceedings engender grudge of hart in him that is oppressed and prouoketh to reuenge if gods grace hinder not and so commonly is of small continuance because the 3 A liuely description of a Popish disloyall Subiect subiect quitting thereby the naturall affection due to his Prince and countrey seeketh for redresse abroade and resteth his affection most commonly vpon the open and profest enimie of the state Queene Elizabeth was highly blamed of 4 All such as the Libeller is all statesmen abroade that she being too streight with her Papisticall subiects at home for the education and bringing vp of their children gaue them thereby occasion to seeke to foreine Princes where they might sucke from their youth affection to her enimies His Maiesty in my poore opinion may doe much better to call them home 5 The presumptuous libeller will prescribe his Maiestie what to do not by threatninge Proclamations which hetherto we see could neuer preuaile but by permittinge them at home such instruction as god shall inspire in their hartes according to his 6 What without vsing the means eternall election and predestination for euery good guifte and faith especially is from aboue Fol. 23 Force none a to fly their countrey by persecution and fewe or none will 7 That is to say Let them haue what they will and they rest satisfied goe to be priested abroade Doth the Libeller put no difference betweene such as be weake in faith which may be soone won so they be followed The we ake is to be borne with but not the wilfull and those which be wilfull offendours and will by no meanes be reformed Doth he make no distinction betweene ignorance and errour infirmitie and infidelitie although all be sinnes yet are they not of one sort nor of like consideration If we hang such as imbeasle our goods shall we harbour such as impaire Gods glorie Shall we preferre temporall commoditie before the eternall Maiestie No no all fauour is too little where there is hope of recouerie any is too much where the case is incurable Therefore as those which are tractable to be taught and conformable to good orders are to be continued and fauoured so such as set abroach grosse importable errors and obstinatly perseuere and maintaine the same are to be cut off least others by their example be animated to euill for better it were to cut off one member than to endanger the whole body Finally in reason of state if you will haue his Maiesty so streight laced that he may not looke vpona Papist nor abide a Masse within his Realme where shall you finde in Christendome a worthy match for the 1 Let the Libeller care for his winding-sheete and let this businesse alone Prince his sonne No daughter of Fraunce or Spaine will com into England without their chappells open after the Papistes fashion Shall we let Flaunders vpon this scrupulous pointe befall to Fraunce or shall not we rather seeke it for our selues by the mariage of a daughter of Spaine And whereas all the Croune of Spaine may descend vpon a daughter both by their auncient lawes and the 2 This probability is now made improbable by the birth of a yong Prince present probabilitie shall we leaue that garland to others and depriue our selues by such 3 The Libeller accompts Religion and the worship of God but a nice poine nice points of all possibilitie to that succession I tell you 4 Who more bold then blind Bayard plainely my conceipte we should doe his Maiestie and the realme herein greate wronge and very much hinder the propagation and course of the gospell Let vs therfore heereafter vse a more 5 As if his Maiesties proceedings hitherto were vnchristian and vncharitable Christian and charitable proceeding with b them that differ from vs in Religion if they cannot be persuaded by our life and doctrine to be of our felloweshipe and communion let them remaine a gods name as they are Recusants for to compell them by penall lawes to our churches or to receiue the supper of the Lord cannot be called by any pretext an Apostolicall reformation for if our treasure be pearles indeede why shall we cast them before swine and dispense them to men vnworthie Paule 6 The Libellers Andabatisme saieth that in such things we must shune them and not admit them so long as they remaine faithles for as god and Beliall haue no participation so the faithfull and vnfaithfull may not haue parte together nor eate of the altare of god and altare of Idolles Let vs rather practise the meanes which we finde in the world to reclaime such as erre and in the meane time liue in morall amitie one with an other for the good and security of our king and countrey and the aduancement of his posteritie and abstaine from all force for pressing of mens consciences And so to conclude since this manner of proceeding by violence hath often donne much harme and neuer good as by sundry examples both a at home and abroade is euident it is good we be not singuler but conforme our appetites and opinions to the example of our sauiour Fol. 24 the inclynation of our soueraigne the wisedome of his most honorable Councell and commone course of the wholle world And thus much for the defence of my opinion and as I hope at least wise wish reformation of yours To which howsoeuer it
admitted the crafty cloquent and learned Eunomius to conferre with him A memorable fact of Amphilochius Amphilochius Bishop of Iconium a venerable Olde-man went vnto the Emperour and beseeched him to expel the Arians out of his territories which when the Emperour differred to do as a thing too rigorous and seuere and had put off that businesse vntill some other time the Reuerend Amphilochius departing quietly inuented this memorable stratageme Being called into the Court together with some other Bishops he saluted the Emperour with all awfull respect and dutifull reuerence but drawing neere vnto Arcadius the Emperours Sonne who then also was newly chosen Emperor he spake very familiatly vnto him and stroaking his head said Good morrow thou also my Boy The Emperour perceiuing his rusticall carriage and rude salutation would haue taught the Bishop how to salute his Sonne in better sort but Amphilochius replied No no the honour that I haue done him is good inough for him Whereat the Emperour falling into a rage commanded with many reproachfull tearmes to haue away the olde doting foole Then the reuerend Father as he was carried away said Seest thou ô Emperour how thou canst not indure any iniurie done vnto thy Sonne but art enraged because we haue not honoured him sufficiently Euen so it behoueth thee to consider that the celestiall Emperour the Father of the onely Begotten is angry at those which will not giue his Sonne the same honour with himselfe but presume to robbe him of his glory affirming that he is inferiour and lesse then the Father The Emperour considering whereto the fact tended and admiring his graue and wise speeches commanded him to be brought againe fell downe at his feete and craued pardon And being throughly confirmed by Amphilochius his sayings he enacted new lawes against the Arians whereof we haue spoken before Zozom lib. 7. cap. 6. Niceph. lib. 12. cap. 9. 8 Also when Valentinianus II. being seduced by his mother an Arian had published a decree wherein he cōmanded that the Churches might be deliuered vp vnto the Arians The courage of Ambrose Ambrose resisted the Emperour to his face at Millan and refused to deliuer vp his Church saying We giue vnto Caesar that which is Caesars and to God that which is Gods Tribute is due vnto Caesar we denie it not But the Church is Gods wherefore we may not yeeld it vnto Caesar because the Temple of God cannot be Caesars right Ambros Epist 32. ad Valent. Imp. Orat. in Auxent de Basilicis non tradendis Et Epist 33. ad Marcellam The places are worthy the reading 9 What shall I speake of Chrysostome The Arians were permitted to hold a Synode within his City wherefore he hauing gotten fit opportunitie when the Emperour Arcadius was come to the Church Tell me saith he ô Emperour whether if any man would insert base and abiect stones into that faire and specious Crowne which thou wearest vpon thy head wouldest thou not be offended with him The Emperour yeelding Chrysostome replied Well dost thou not thinke that the Emperour of heauen will be offended if in a godly city which is syncere and sound a scabbed and infectious member be permitted to inhabite seeing it is required of euery one either that he be conuerted or that he be banished When the Emperour heard these things he sent for the chiefe of the Arians and commanded them if they would not relinquish and abandon their wicked opinions to depart and begone presently Symeon Metaphrast in Vita Chrysost The same Father resisted Gainas a barbarous Arian captaine in the Emperours presence Niceph. lib. 13. cap. 5. 6. Chrysost Homil. de Auarit sub finem Tom. 5. 10 I omit for breuities sake to relate how Athanasius resisted Constantine in the same quarrell as appeareth out of his 2 Apologie But let vs consider what it was that sometimes caused the Emperours to be negligent and remisse in executing their Office and how they were either induced or seduced to fauour Heretiques or to collude with them The causes wherefore some Emperours were remisse and indulgent towards Heretiques The causes in many were I The goodnesse of their nature and mildnesse of their disposition and clemencie But Magistrates must either do iustice or cease to be magistrates II Improuidence for they thought that Heresies would vanish and fall of themselues and that at length Heretiques would cease and returne vnto the Church by the examples of Godlie men especially of the Prince III The Scythicall immanitie of their predecessours against the Catholiques which that they might auoid they fell into dissolute clemencie whereof many haue repented themselues afterwards IIII The wicked aduise and counsell of corrupt Courtiours caused others to offend who rashly beleeued them in all things So Constantia Constantines Sister and Eusebius the Bishop of Nicomedia deceiued the Emperour aduising him to restore Arius and his Complices that were banished by the Nicene Councell which he did Socrat. lib. 10. cap. 25. V Feare of greater mischiefe and shame hindred some of them from proceeding against Sectaries So Arcadius was about to grant the Arians a Church at the entreatie of Gainas a barbarous Captaine had not Chrysostome confounded that ruffian before the Emperours face Niceph. lib. 13. cap. 5. 6. VI. Heraclius Caesar being imprudently carried away by some Bishops into the opinion of the Monothelites when that Heresie was afterwards condemned in the Councell of Ierusalem the Emperour because he would auoid the opinion of inconstancie being ashamed to recant became a meere Neutrall and held neither one way nor other Heerein may our Christian Kings behold as in a glasse the rockes of offence whereat some of the ancient Emperours impinged that they may beware and auoide them and take heed least they in like maner by licentious impunitie seeme to fauour Sectaries and Heretiques CHAP. VIII Of the certaine danger mischiefe inconueniences and confusions which Toleration and mixture of diuers Religions bringeth vnto the Common-wealth And how the iudgements of God prosecuted such Magistrates as permitted licencious profession and also the Common-weales wherein such dissolutenesse hath beene exercised THAT Toleration and mixture of diuers Religions is very dangerous vnto any established Common-wealth Toleration very dangerous may be proued as well by the example of all well-ordered States which could not endure innouation in Religion because euery thing naturally abhorreth from that which is pernicious and hurtfull vnto it as also by many impregnable reasons Ethnikes could not endure it 1 The Pagans could not abide to alter their ancient receiued Religion because as Cicero testifieth Religion being once changed the confusion of Ciuill life will soone follow Cic. Act. 6. in Verrem Heereupon was that law enacted No man must worship strange gods Inter Leg. 12. Tab. And the enemies of Socrates seeking any calumnie to put him to death inuented no other than that he seemed to disturbe their ancient Religion and to bring in new gods
Persecution from Toleration 2 Hence arose the persecutions against Christ his Apostles and the primitiue Christians because the Aduersaries perswaded themselues that diuersity of worships could not be admitted without great commotions and detriment vnto the Empire The Pharisies say of Christ This man doth many miracles If we let him alone all men will beleeue in him and the Romanes will come and take away both our place and the nation Ioh. 11.48 Againe they calumniate him saying We haue found this man peruerting the nation c. Luc. 23.2 So also after Christs ascention the Gentiles accused the Apostles saying These men trouble our city And preach ordinances which are not lawfull for vs to receiue nor to obserue seeing we are Romanes Act. 16.20.21 Ciuill gouernment cannot continue long without puritie of Religion 3 Again as the Soule gouerneth the Body and the body yeeldeth obedience and defence vnto the Soule as vnto his gouernour So Religion is as it were the soule vnto politique regimēt which should guide the same and politique Regiment ought to yeeld the duties of obedience and defence vnto Religion Wherefore if Religion be endangered or corrupted with the foule contagion of licencious profession what hope can there be that the ciuill gouernment can long continue inuiolate Toleration dissolueth the bonds of obedience 4 Diuersitie and dissention in Religion dissolueth the bonds of obedience of loue and amitie amongst Subiects for it breedeth exacerbation of minde and causeth diuulsion and distraction of affections and consequently prepareth way to tumults vproares seditions massacres and ciuill wars whereby the state of the common-wealth is vtterly ouerthrowne It was the forerunner of the ouerthrow of the Empire 5 Toleration of diuerse Religions and immunitie of profession hath beene the fore-runner of the confusion and ruine of the greatest states as appeareth in the Empire Of Iurie 6 So also God permitted Iurie to abound with diuersitie of Sects in the daies of Herode as the Sadduces the Essenes the Pharisies the Herodians that is Courtiers which were of all Religions or rather of no Religion wholy depending of their Princes pleasure when he purposed to destroy the Iewish Common-wealth and to bring all in subiection to Christ Heathen Emperours permitted toleration to roote out Christian Religion 7 It hath beene the cause also of the confusion defection and ruine of the most famous and floorishing Churches and a supplanter of Religion For the Pagan and Apostata Emperours because they would supplant the true Christian Profession granted libertie and immunitie vnto all Sects of Heretiques 8 So Iustine Martyr complaining vnto Antoninus Pius writeth All they who proceede from these Symon Menander and Marcion are indeede called Christians as all Sects of Philosophers are termed by one generall name And whether they be infamed with those odious lies of putting out the lights promiscuous companie and deuouring of humane flesh we know not but this we certainely know that not one of them is put to death by you Iustin Mart. Apolog. 2. 9 So Apollinarius the Hieropolitan speaking against the Cataphrygians saith Is there any one of the disciples of Montanus and of those foolish women his complices who euer suffered persecution at the hands of either Iew or Gentill Certainely not one Apud Euseb lib. 5. cap. 15. 10 So Cyprian speaketh What saith the Nouatian Heretique to these things Do you acknowledge which is the Church who is the Minister of God and of the house of Christ who be those Seruants of God whom the Diuell vexeth who be those Christians whom Antichrist impugneth He seeketh not to ouer come those whom he hath alreadie conquered nor careth to foile whom he knoweth are his owne c. Cypr. Epist 57. ad Corn. And in another place The enemie of Christ impugneth and persecuteth none but the Souldiers of Christ he contemneth and passeth by the Heretiques who are foyled and become his Champions Cypr. Epist 58. ad Lucium 11 So Constantius the Arian Emperour tolerated other small Heresies as his Sisters Constantius to vomite their blasphemies against Christ but persecuted only the Christians as Athanasius testifieth Athanas Epist ad Solitar Zozom lib. 4. cap. 19. 26. 12 So Iulian the Apostata Iulian. at the request of Rogatianus and Pontius graunted libertie of perdition these be Augustines words out of Optatus Mileuitanus vnto the Sect of Donatus and then gaue vp the Churches vnto Heretiques when he restored the Temples to Diuels thinking by that meanes to roote out the Christian name from the earth if enuying the vnitie of the Church from which he fell he freely permitted all sacrilegious dissention August Epist 166. Optat. Mileuit contra Parm. lib. 2. 13 So Basiliscus freely tolerated whomsoeuer he thought would resist the Orthodoxe and Ecclesiasticall doctrine Basiliscus Niceph. lib. 16. cap. 2. Constantinus Copronymus 14 So Constantinus Copronymus persecuted Christians onely and tolerated Iewes Magicians Pagans and all sorts of Heretiques Zonar Annal. lib. 3. 15 Nicephorus So the Emperor Nicephorus to the ende he might spare the Maniches gaue freedome of profession vnto all Sectaries and vexed onely the Catholiques Paul Diacon lib. 24. 16 Theodoricus So Theodoricus King of the Gotthes granted the Arians a toleration putting Symmachus Patritius Iohn Bishop of Rome to death and banishing Boëtius and afterwards killing him also Sigebert in Chron. 17 Toleration rooteth out all Religion Furthermore if Shepheards did suffer their sheepe to wander vp and downe the mountaines would they not become a pray vnto Wolues If a shippe be carried with euery waue and puffe of winde without direction of the Pilotte should it escape shipwracke If the Magistrate permitted his Subiects to gouerne euery man himselfe and his familie could such a diuided regiment long endure So if euery Sect be tolerated to professe what they list without restraint who seeth not that such wicked licence tended to abolish all Religion 18 Besides Nothing can be more vnsafe and dangerous to Kingly State Toleration dangerous to Kingly estate then to vse Ministers of diuerse affections in Religion as well because they can hardly liue peaceably among themselues without simultation as also because his fidelitie that is contrarily affected in Religion may iustly be suspected seeing he reputeth the King an enemie to God and all godlinesse Pernicious to Subiects 19 Also Nothing can be more intolerable and pernicious vnto the Subiect then toleration partly because that Iustice cannot be sincerely and duely administred by Officers of contrary Religion and partly because of the continuall daunger wherein they stand to be infected with heresie for it is hard to touch pitch and not to be defiled therewith Toleration prouoketh Gods plagues 20 Toleration causeth a diuision betweene God and vs it prouoketh Gods curses his plagues and iudgements vpon that King or Prince who being carelesse of Religion tolerateth Heretiques Idolaters and also vpon that kingdome or