as you suppose note to my shame yet I hold it not ignominious to change for the better vpon these and others so graue considerations as in this Treatise I shall set downe for your and others satisfaction Saul when he stoned Stephan and the other Martyrs had zeale but without knowledge so had I while I was of your opinion and confesse with Paul 19 But the libeller iam sapit vs pravus for he glorieth in vomiting his owne shame Sapiebam vt paruulus my vndiscreete zeale blinded my vnderstanding and in my iudgement there wanted ripenesse and maturitie As you do now so did I then storme within my selfe to see his Maiestie 20 As though his Highnesse were not able to rule himselfe ruled by the Protestants not onely in those 21 A Machauellian pract se to bring the Puritans in detestation with his Maiestie who neuer accompted thus of his Coronation and Vnction Papisticall ceremonies of his coronation and vnction but also in the whole course and practise of the Communion Booke and administration of sacraments that he should leaue the whole state of the Church of England in the same sort as a he found it Fol. 5 and take vpon him the title of 22 Good Sir there is difference betwene Supremacie and Supreame head this latter Caluin saith that some attributed vnto K. Henry 8. of vndiscreet zeale supremacy in matters of Religion a point highly blamed in K. Henry 8. by Master Caluin who without all controuersie was one of the chiefâ—st instruments of the Gospell and therefore neuer as yet receiued by any of our reformed Churches At his Maiesties first comming to the Crowne we expected nothing lesse then this suddaine 23 Soft and faire the weathâ—r is not so calme not the reasoÌ„ still as you would make the world beleeue calme towards the Papistes They liue in peace and pay no more the Statute and that by commaundement from the King Some that lost their lands and countrey are now restored to both with grace which made me wonder at the first and enter into due consideration of the fact when conferring with some of knowen wisedome and zeale I vnderstoode that the Marques Rosne Lord Treasurer of France sent hither as Embassadour did amongst other points very mainly 24 Whether this be true or no his Maiestie best knoweth and I thinke iâ— is extreame presumption and arrogancy for aâ—y â—ubiect to disclose the secrets of his Soueraigne But what do not disloyall Papists dare to It may be that Marques de Rosne perswaded the K not to force any 〈◊〉 Protestans Subiects to the businesse of Religion but it is not likely he spake any thing in fauour of Papists and if he did his Maiestie knoweth what he hath to do well inough perswade his Maiestie not to force any of his subiects in the businesse of Religion himselfe being as you know a very good Christian And further vnderstanding how 25 Great Britaine hath no cause God be thanked to e uie them this quietnesse quietly our brethren in France liue together with the Papists vnder lawes prouided for that purpose I finde that this b Nobleman hath dealt honourably with his Maiestie and giuen the same aduise by which the King his Master wonne Fraunce and established his 26 Because the Papistes would neuer acknowledge him to be their lawfull King vntill he had made profession of their Religion Crowne in peace I will not follow the Libeller in his immethodicall idle Digressions sit to preuaile with worldly mindes that neuer tasted the truth which if I should labour to repell with such a discoursing style I should but waste paper and wearie the Reader wherefore I will ioyne issue with him in as fewe tearmes as may be The Libellers Proposition His Proposition briefly is this No man is to be compelled to embrace Religion by the temporall sword of the Magistrates power but is to be perswaded by the eternall sword of Gods holy word In the meane time he would haue euery man left to himselfe to embrace what Religion he pleaseth as he professeth fol. 23. b. What we are to iudge of this Proposition is fully declared in the former part of this Treatise But to speake yet more plainly vpon the present occasion I can but wonder with what face the Papistes dare frame such a Proposition as is directly contrary vnto the doctrine and practise of their Church Why for shame rebuke they that in others which they allow in themselues Wherefore do they dayly compell infinite numbers with extreame violence to recant and foresweare the perswasion of their faith The Papistes would compell but not be compelled to Religion Or can they yeeld any reason that they may compell others but none must compell them Their inquiring their burning their murdering of thousands without any respect of innocent guiltie learned vnlearned olde yong men women is indeede very lamentable This kinde of compulsion The Popish Compulsion whereby their Prelates make it their occupation to persecute to death all sorts ages and sexes which refuse their schoole trickes and diuellâ—sh Decretals we detest with our hart and disswade with our tongue affirming that they ought rather with mildenesse patience seeke to recouer such as they thinke lost Yet in Christian Kings and Princes How Christian Princes may compell who beare the Sword as the Apostle saith not in vain are Gods Lieutenants not onely to procure peace betweene men but also by lawes to maintaine Religion towards God we doe not dispraise moderate correction when neede so requireth who with conuenient sharpnesse of positiue Lawes ought to amerce banish and diuersely punish Heretiques Which Christian iustice tempered with equitie exercised by his most excellent Maiestie neither can their friends deny to be charitable nor themselues gainesay to be sutable to that coaction which the Scriptures commend in Iosiah and other godly Kings which the vertuous Emperours followed in the Primitiue Church and which the ancient Fathers vpon deepe Consideration found allowed by God himselfe as the chiefe point which he requireth at the hands of Christian Princes True it is that Religion vseth rather to perswade then to compell that GOD did rather shew then exact the true knowledge of himselfe and that true Bishops and Pastours ought rather teach then torment their flocke Yet are the obstinate and stubborne refractaries Papistes may be compelled to abandon their Heresie who refuse instruction to be compelled by the Magistrates for dread of punishment tempered with good instruction to forsake their heresies and forbeare their Idolatries wherewith Christ is dishonoured and his trueth defaced Otherwise questionlesse the Lord will enter into iudgement with his Deputies and Vicegerents and exact a strict accompt for his name blasphemed his Sonne refused his trueth scorned his Sacraments prophaned his word exiled and then what answere must be made for the ruine and shipwrake of faith the haruest of sinne and
like the little brookes which by great showers swell vp for a time so mightily as they seeme to be great riuers and runne with such violence that a they beare away or shake very maine foundations Fol. 14 To passe ouer these torrents in their 3 But if they be restrained at first they can neuer attaine to such height of pride pride it were too dangerous and rash an attempt to seeke to hinder their current were no lesse folly In patience these waters are with pleasure seene to fall because they proceede not from any true spring as riuers doe So fareth it with all heresies and teachers of errour They destroy themselues at length though no force for the time can tame them the reason whereof is truely deliuered by Christ in those words Euery plant which my heauenly Father hath not planted shall be rooted vp By this then 4 But you haue proued nothing saue your selfe a foole you see that violence is not the best meanes to plant or conserue the truth not to destroy errour I could therefore wish that an easier hand were caried towards all of what Religion soeuer and the rest left to God who knoweth best the season and meanes to compasse that which may be most for his glory And if forraine examples may perswade aught we see how the French King although he be now no 5 The more he hath to answere for But I hope the Lord will yet open his eyes to behold the glory he fell from and giue him grace to returne from his euill waies Amen more of the Reformed Religion findeth himselfe b bound in 6 As if he had no greater bond to stay him from persecuting the Protestantes common humanitie not to persecute them of the Religion because he found them 7 A good testimonie out of an Aduersaries mouth But this condemneth Papistes who haue beene very often treacherous vnto him alwaies faithfull vnto him and ready to maintaine his title to the Crowne If this course of proceeding be esteemed 8 By whom hath it beene so esteemed honorable in him how can any man iustly dislike that 9 The case is farre different Reade the Answere our King should maintaine in their estate and dignitie such of this realme of England as notwithstanding diuersitie of Religion were alwaies ready to make good his Right and when time serued 10 Because they could not otherwise chuse receiued him with all ioy and gladnesse And if for the fault of a fewe the whole number were to be condemned our partie might exspect but small fauour at his Maiesties hand among whom 11 Name but one some haue beene found more forward against him then among them as may appeare by the late conspiracie wherein their errour was rather to change some proceedings then the King besides that the danger thereof was by some of the Papist first discouered to the state Of Gamaliels Counsell It is not the Euangelist Luke that commendeth Gamaliel but the Libeller Luke saith onely that Gamaliel was 1. a Pharisie 2. a Doctour of the law 3. honoured of the people Act. 5.34 The Libeller saith he was a man 1. of deep iudgement 2. a worthy Doctour in the law of Moses 3. commended much for his politique aduise Whereas indeed the aduise which he gaue was very foolish and imperfect vnfit to be giuen by a man of deepe iudgement For it is not likely that Gamaliel spake so because he approued or fauoured the doctrine of the Gospell or for that he purposed to vndertake the defence of the Apostles But because he saw the Iewes furious and madde he being a humane and moderate man by a middle and gentle speech moderated and asswaged the excesse of their rage But if we should subscribe to Gamaliels iudgement then were euery man to abstaine from all punishment and so no malefactour should be corrected for any offence whatsoeuer I confesse both these sayings be true in themselues 1. If it be of man it will come to naught 2. If it be of God you cannot destroy it Gamaliels aduise foolish But Gamaliel inferreth from these Propositions a false illation or Conclusion that in the meane time we ought to stay and expect the dissolution or vanishing of wickednesse of it owne accord this is no consequence Yea rather we ought to consider and execute what God commandeth who willeth that all wickednesse be punished And to this end he ordained Magistrates and armed them with the sword of Iustice to take vengeance of euill doers If that Theodas and Iudas of Galiley whom Gamaliel speaketh of had beene restrained and curbde at first their impiety had neuer ascended to that height it did afterwards Wherfore Ierome saith as we haue noted before If that little sparke Arius had beene extinguished at first the flame thereof had not consumed the whole world Hieronym in Cap. 5. ad Galat. The Libellers instāce of the French King To the Libellers instance in the French King I answer I That his doings can be no discharge vnto his Maiestie We may not imitate the vices but the vertues of others Let the Libeller first proue that the French King doth well in tolerating Popish heresie then vrge his example The Kings Highnesse perceiuing by Gods law what euery Prince ought to doe regardeth not what other Princes please to do deseruing thereby the more thankes with God and praise with men for that in guiding his people he rather embraceth religious pietie then sacrilegious policie II The French King professing himselfe a Papist granteth toleration to Protestants who as the Libeller acknowledgeth were euer loyall and faithfull Subiects vnto him who maintaine no opinions preiudiciall vnto his royall estate and of conscience do and will alwaies obey him Whereas his Maiesty of Great Britaine being indeed of the Reformed Religion is solicited to grant toleration vnto Papists who defend positions contrary vnto the lawfull and soueraigne auctoritie of Kings and who it is certaine I speake of the greatest number of them are neuer loyall Subiects vnto any saue the Pope only III Poperie was neuer yet expelled out of France and it is more then the Papists there can do to ruine and expugne the Protestants peace being granted vnto the Religion for aboue 40. yeeres confirmed by the Kings Princes Nobles and Parliaments of that kingdome But our case is otherwise for Poperie hath beene and is still expelled out of Great Britaine IV In the kingdome of France the diuisions are so many and so intricate of Protestants and Papists Royallists and Leaguers Patriots and Spanish yea the Nobilitie diuided from the third state and the townes from the fields as it seemeth God hath some great worke to bring to passe vpon that nation Wherefore it can be no safe president for Great Britaine to imitate And now that this milde dealing is 1 The Libeller hath only sufficiently prooued himselfe a pragmaticall dissembling foole and nothing else sufficiently proued not
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
worthy of all punishments Athanas de Syn. Arim. Seleuc. alijs Vide Apolog. 11. Epist. ad Solitarios 5 Augustine hath very excellent sayings to this purpose Augustine Thinkest thou saith he to Vincentius No man ought to be forced to righteousnesse when as thou readest that the Master said to his Seruants COMPELL ALL THAT YOV FINDE TO COME IN And also that Paul was forced to receaue and embrace the truth by the great violent compulsion of Christ except thou iudge goods and landes dearer vnto men than their eyes August Epist. 48. Againe Where is now saith he to Bonifacius that which these Donatistes harpe at so much It is free for a Man to beleeue or not to beleeue what violence did Christ vse whom did he compell Behold Paul let them note in him Christ first compelling afterward teaching first striking then comforting Let them not mislike that they be forced but examine whereto they be forced August Epist. 50. And citing that part of the 2. Psal Be wise yee Kings vnderstand yee that iudge the earth serue the Lord in feare But how doe Kings serue the Lord saith he They serue him one way as they are men and another way as they are Kings as they be men they serue him by liuing faithfully and as they be Kings when they forbid and punish with religious seuerity those things which are done against the Commandements of God As Ezechiah did serue him by destroying the groues and temples of Idols as Iosiah did in doing the same things as the King of Niniueh did forcing the whole Citie to please God as Darius did by deliuering the Idoll into the power of Daniel to be broken as Nabuchodonozor did restraining all his subiectes from blaspheming God by a terrible and dreadfull decree August Epist 50. And a little after he addeth What man in his right minde will say vnto Kings Care not you how in your Kingdomes the Church of God be either magnified or impugned for it appertaineth not vnto you who be either religious or sacrilegious seeing he cannot say vnto him It appertaineth not vnto you who within your kingdome be either honest or vnhonest Aug. Ibid. Furthermore Gaudentius his reason that the peace of Christ inuited such as were willing but forced no man vnwilling Augustine refuteth in this wise Where you thinke that none must be forced against their willes you are deceaued not knowing the Scriptures nor the power of God which maketh those willing at last which were vnwilling at first Did the Niniuites repent against their wils because they did it at the compulsion of their King What needed the Kings commandement that all men should humbly submit themselues to God but that there were some amongst them which neither would haue regarded nor beleeued Gods message had they not beene terrified by the Kings edict This Princely power and auctoritie giueth many men occasion to be saued which though they were violently brought to the feast of the great house-holder yet being once compelled to come in they finde there good cause to reioyce that they did enter against their willes August contr 2 Gaudentij Epist lib. 2. cap. 17. And against Cresconius he saith Kings serue God in this as it is commanded them if within their dominions they command that good be done and forbid euill to be done not onely in those things which appertaine to humane societie but also in those things which appertaine to Diuine Religion Aug. lib. 4. contr Crescon Grammat lib. 2. And when Petilian obiected that no man must be forced by lawes to do well or to beleeue Augustine replieth To Faith indeede may no man vnwilling be forced but yet by Gods iustice or rather mercie the breath of Faith is chastened with the rod of affliction Because the best things are freelie chosen with good liking must not therefore ill deedes be punished by sincere lawes You are not forced to doe well by those Lawes that are made against you but forbidden to doe euill Preposterous were discipline to reuenge your euill liuing but when you first contemne the doctrine that teacheth you to doe well And euen they which make laws to bridle your headdines are they not those which beare the sword as Paul speaketh not without cause being Gods Ministers and executors of wrath on him that doth ill August contra liter as Petiliani lib. 2. cap. 83. Who list to be farther satisfied that Christian Princes may and ought to compell their Subiects to the worship of God prescribed in his word and punish the refusers let him read at large the places aboue quoted in this Father 6 Ierome treating vpon that place of the Apostle Ierome A little leuen leueneth the whole lump saith Leuen is but a small thing a thing of nothing but when it hath corrupted the whole lumpe by his vigour whatsoeuer it be mingled with is conuerted into the nature of it Euen so peruerse doctrine hauing his beginning from one at first findeth scarce two or three admirers but by little and little the canker creepeth into the body according to the vulgar prouerb One scabbed sheepe infecteth a whole flocke Wherefore as soone as the sparke appeareth it must presently be extinguished the leuen must be remoued from the whole lumpe the rotten flesh must be cut off and the scabbed sheepe chased away from the fold least the whole house lumpe body and sheepe do burne corrupt putrifie perish Arius in Alexandria was but one little sparke but because he was not presently oppressed the flame thereof consumed the whole world Hieronym Comm. in Cap. 5 ad Galat. 7 Gregorie Nazianzene saith Greg. Nazianzene When impietie beginneth to shew it selfe openly we must resist it as much as we may by sword fire or any other meanes least we be partakers of the euill leuen or consent vnto such as be infected with pernicious doctrine Greg. Nazianzen in Orat. propace Again in another place Cut off the Arian impietie cut off the pernicious error of Sabellius This I say vnto the lay-men this I say vnto the Clergie and this I say vnto the Magistrates My wordes fighting for the holy Trinity shall not haue as much efficacie as thy Edict shall if thou wilt represse such as are infected with pernicious opinions Nazian Homil. in dict Euang. vide etiam Epist ad Nectar 8 I can not stand vpon particulars Ambrose The Reader may peruse these places Ambros Epist 32. ad Valent Imp. Idem Orat. ad Auxentium de Basilicis non tradendis Chrysostome Item in Cap. 10. Lucae Chrysostom Homil. de Auarit Optatus Mileuit Irenaeus Cyprian sub finem Tom. 5. Optat. Mileuit contra Parm. lib. 3. Iren. aduers Haeres lib. 3. Cap. 3. quem citat Eusebius lib. 4. cap. 13. Niceph. lib. 3. cap. 30. Cyprian Epist 55.64.73.74 and 76. Item lib. de lapsis de Vnit Eccles tribus locis ac Test ad Quir. lib. Origen And Cyrill Alexandr 3. cap. 78. Orig.
Pogonatus 17 Constantinus Pogonatus confirming the Decrees of the sixt Synode added grieuous penalties against the refractarie Heteroclites Synod 6. sess 18. 18 Alexius the Emperour Alexius is said to cause one Basilius either a Physitian or a Monke to be burned for Heresie at Constantinople King Edward the sixt 19 Vnto these I will adde one memorable example of the worthy and famous Prince King Edward the Sixt of whom it is noted to his great commendation that fewe or no Sermons were preached at his Court but he would be at them and againe that he was neuer present at any commonly but he would excerp or note them with his owne hand This godly King being dealt with by his Counsellours that the Lady Mary his owne Sister which succeeded in the Kingdome might be tolerated to vse her conscience in Religion his Answere and resolution was negatiue So doth Master Foxe report in the Acts and Monuments in these words In the daies of King EDVVARD the VI. Carolus the Emperour made request to the said King and his Counsell to permit Lady Mary to haue Masse in her house without preiudice of the Law And the Counsell on a time sitting vpon matters of policie hauing that in question sent Cranmer then Archbishop of Canterburie and Ridley then Bishop of London to entreate the King for the same Who comming to his Grace alleadged their reasons and perswasions for the accomplishing thereof So the King hearing what they could say replied his answere againe out of the Scriptures so groundedly grauely and fully that they were enforced to giue place to his replication and grant the same to be true Then they after long debating in this manner with his Maiestie laboured politiquely in an other sort and alleadged what danger the denying thereof might bring to his Grace what breach of amitie of the Emperours part what troubles what vnkindnesse and what occasions sundry waies it would enforce c. Vnto whom the King answered willing them to content themselues for he would he said spend his life and all he had rather then to agree and grant to that he knew certainely to be against the truth The which when the Bishops heard notwithstanding they vrged him still to grant and would by no meanes haue his nay Then the good King seeing their importunate suite that needes they would haue his Maiestie grant thereto in the end his tender hart bursting out in bitter weeping and sobbing desired them to be content Whereat the Bishops themselues seeing his zeale and constancie wept as fast as he and tooke their leaue of his Grace and comming from him the Archbishop tooke Master Cheke his Schoolemaster by the hand and said Ah Master Cheke you may be glad all the daies of your life that you haue such a Schooler for he hath more Diuinitie in his little finger then all we haue in all our bodies Thus farre Master Foxe Acts and Mon. Tom. 2. pag. 1295. Col. 2. edit Anni 1583. CHAP. VII That most of these Lawes against Toleration and mixture of diuers Religions were promulgated at the instance and request of the Auncient Fathers And that when the Emperours began to slacke the execution of Iustice to be indulgent and to collude with Heretiques they were either greatlie blamed or at least admonished by them Also the Cause wherefore some Emperours were more conniuent and indulgent towards Heretiques The Fathers procured Lawes to be enacted against Toleration THESE Lawes and Edicts against Heretiques were not onely approued by the Auncient Fathers but for the most part enacted and decreed at their suite and entreatie as may be manifestly gathered for that after euery Generall Synode new Lawes were published by the Emperours against the new Heretiques no doubt at the request of the said holy Fathers 1 Aurelianus a heathen Emperour made a decree against Paulus Samosatenus at the request of the Fathers of the Synode at Antioch Euseb Hist Eccles lib. 7. cap. 24. Niceph. lib. 6. cap. 29. 2 Constantine the Great seeing he executed the sentence of the Nicene Synod concerning the burning of Arius his bookes at the instance of Alexander Bishop of Alexandria as Socrates Zozomenus and Nicephorus doe testifie Who doubteth but that by the instinct of the Fathers of the same Synode he published that Constitution against Arius which he sent to all Bishops throughout the world Socrat. lib. 1. cap. 6. Zozom lib. 1. cap. 20. Niceph. lib. 8. cap. 18. 25. 3 Theodosius Maior after that the Arian and Macedonian Heresies were condemned in the second Oecumenicall Synode and in the first at Constantinople made a Constitution that the Arians should be expelled out of the Churches and whosoeuer did not acknowledge Christ to be equal with God his Father and that the Catholiques should be substituted in their places at the entreatie of the Fathers of those assemblies Niceph. lib. 12. cap. 13. 15. 4 The same Emperour at the request of the Ephesine Synode published many Edicts against Nestorius whereby he banished him caused his followers to be termed Eunomian Heretiques decreed that his bookes should be burned as is manifest by the Councels Epistle vnto the Emperours Theodosius and Valentinianus Ex actis Concil Ephesini ab Ant. Contio editis 5 The 7. Councell of Chalcedon in their very Acts exclaimed Let Dioscorus the Egyptian Heretique be banished and wrote letters vnto the Emperours Valentinianus and Martianus saying This verily we teach your godly Empirie that you might consider both his Dioscorus malice and the sinceritie of the iust sentence we take God to record pronounced against him For our parts we haue done our duetie and we beleeue that you are most godly and most Christian Emperours knowing the horrour of your venerable auctoritie against euill men and what care you haue of Ecclesiasticall peace Vpon the receipt of which letters those seuere lawes were decreed against the Heretiques which are registred among the acts of the said Councell Act. 2. Concil Chalced Tom. 2. Concil Act. 3. 16. 6 But if at any time the holy Fathers saw the Emperours mindes changed or any thing inclined to remissenesse towards Heretiques or any way to collude or fauour them they presently disswaded them sometimes by milde admonitions and sometimes by seuerer increpations and censures The Emperours admonished by the Fathers So at the counsell of Ascholius Bishop of Thessalonica who affirmed that the East swarmed with Heresies partly through the lenitie of Constantius and partly through the improbitie of Valens Theodosius sent his edict against Heretiques from Thessalonica to Constantinople whereby Demophilus was expelled and Gregorie Nazianzen surrogated into his office Zozom lib. 7. cap. 4. Niceph. lib. 12. cap. 6. 7. 8. 7 When the Arians by diuerse deceipts laboured to alienate the Emperour Theodosius his mind from fauouring the Catholiques to thinke better of their faction and had preuailed so farre that vnlesse the Empresse Placilla as we haue noted before had disswaded her husband he had
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
as Sibboleth bewraied an Ephraimite Iudg. 2.6 so the Libellers style his words and phrases among many other euident reasons descrie that he is an admirer of the Decretall doctrine which appeareth as well out of this very Title as out of the Booke it selfe Arguments that the Auctor is a Papist I Out of the Title 1. By those words true and charitable Brother of the Reformed Church which it is not likely that any man would affirme of himselfe 2. Out of these words by searching the Scriptures and examining their Spirits for the sense c. which is not the vsuall style of any Protestant 3. Because he distinguisheth betweene Protestants and them of the Reformed Church which no Reformer euer did II Out of the Booke it selfe To omit his style words or phrase of speech it appeareth he is a Papist 1. Because he citeth the Scriptures in Latine after the vulgar Translation as fol. 1. b. 2. a. 3. a. 4. b. 5. b. 11. a. c. 2. Because he braggeth of the number and multitudes of Papistes fol. 2. b. 5. b. 3. Because he speaketh of the late Queene without any reuerence fol. 3. b. 6. a. 21. a. 22. b. and sometimes with contempt and reproach fol. 9.6.22 b. 4. Because he speaketh promiscuously somtimes in the person of a Puritane fol. 2. b. c. sometimes in the person of a Protestant fol. 4. a. 8. b. 19. b. 23. a. and sometimes discloseth himselfe a plaine Papist fol. 13. a. 20. a. 5. Because he vrgeth the diuision betweene Protestants and Puritanes to be not in ceremonies onely but insubstantiall points of faith fol. 4. a. which the Puritanes do not affirme 6. Because he tearmeth the Kings coronation and vnction Papisticall ceremonies fol. 4. b. which Puritanes do not 7. Because he slandreth and belieth his Maiestie to take vpon him the title of Supremacie he meaneth Supreame head of the Church for otherwise the Puritanes neuer denied his Maiesties lawfull Supremacie in all causes Ecclesiasticall and Ciuill in matters of Religion fol. 5. a. 8. Because he slandereth the kingdome to containe all Sects of Religion fol. 6. a. 9. a. 10. b. 19. b. 9. Because he slandereth the Queenes gouernement and saith that Papistes are faithfull to God in their Religion fol. 6. a. 11. a. c. Which Puritanes cannot endure 10. Because he maketh the Puritane to speake phanaticallie and to contemne the Booke of articles fol. 8. b. 9. a. yea and sometimes falsly to accuse himselfe of sedition and treason fol. 14. b. 11. Because he speaketh disgracefully of Bishop Iewell and fauourably of his Aduersaries fol. 13. a. 12. Because he praieth that Iewels Chalenge may be prosecuted in all points which no Puritane doubteth of fol. 13. a.b. 13. Because he glanceth at the Queene for protecting the Netherlanders fol. 18. a.b. 14. Because he belieth Luther to haue dealt with the Germans to call in the Turke fol. 20. a. 15. Because he wisheth the Kings Maiestie to keepe friendship with the Pope himselfe fol. 21. b. 16. Because he desireth marriage with Spaine fol. 23. a. But to leaue the Auctor as he is a Machiauellian Hypocrite let vs come to the Libell and examine how Toleration tendeth to vnitie of Religion Loyaltie to the Kings Maiestie c. as is pretended in the Title VVOrshipfull and my louing brother in the Lord I haue receiued your louing aduertisements by writing and I honour you the more aswell for that I see thereby your sincere affection continued towards me as also for your singular zeale euer to maintaine the Gospell In which respects I take in good part your seuere reprehension and distast of the aduise I lately gaue for a milder course in matters of b Religion then hath beene for many yeares in this Realme followed Whereas you protest to remâ—in still my friend notwithstanding our difference in opinion touching this point therein appeareth your well grounded affection and loue towards me and I could wish that all our brethren would keepe the same course of charitie towards all men howsoeuer they differ from vs in sense or opinion So should we beare the marke of true Religion and by this badge be knowen to be Christs disciples if we loue our Enemies Christ commannded vs to loue our neighbour and declared as you know that the Samaritan was neighbour to the Iewe and thâ—refore not to be excluded from his loue howbeit otherwise he could not communicate with him in diuine affaires Your zeale is commendable in that you say with Paul Vtinam abscindantur qui vos conturbant for with him you may so pray that they which withstand and hinder the course of the Gospell were cut off and rooted out But in that you wish them to be cut off by the sword and I contrariwise by the force of Gods word in this our opinions are different Fol. 2 a Wherefore my drift is in this Apologie and defence first to set downe plainely my opinion and then to lay open the reasons that mooued me thereto And so to come to the matter I wish with you and pray as Christ himselfe did that all the Kings Maiesties subiects may be made one in Christ to acknowledge all one God to embrace all one Faith to liue vnder the rules of one Law and so to agree if it may be in will and affection that we may be all Cor vnum anima vna One hart and one Soule and this we both agree to be best not onely in regard of the Soules health and eternall saluation but also for the ciuill policie and temporall gouernment of his Maiesties Dominions For whosoeuer would wish or seeke to 1 By this Reason the Libeller is neither of God nor a good Poluician for in the whole course and scope of this Epistle he aymeth at nothing so much as to nourish diuision nourish diuision in any sort as he cannot be of God so is he not to be accompted a good gouernour or right politician In our last assembly at London it was our prayer as you may well remember that the Kings Maiestie exalted to so great a Monarchie and gouernment of so many 2 All his Maiesties Kingdomes through Gods speciall blessing professe the Gosell only some fewe particuler members in the same are diuersly affected in ReligioÌ„ which are neither so great nor so many in number God be thaÌ„ked that any of his Highnesse Kingdomes should be denominated of them kingdomes diuersly sorted and affected in Religion might haue that gracious vertue of the Adamant stone to draw vnto him and b winne to vnity in Faith the people of diuerse nations so committed to his charge For who of vs all doth not desire from his hart that the 3 As who would say the ProtestaÌ„ts walked in darkenesse as well as Papistes Protestants and Papists of England which are many in number and the Papists of Ireland where there are 4 The whole kingdome of Ireland man festly selandred fewe or none
other and the Nobilitie of Scotland of the which 5 Two or three among ad the Nobles of Scotland the Libelles reckons no small number But indeede this libelling Papist se emes to be melancholique that imagins all the world to be his no small number incline that way would come with vs to the pure light of the Gospell and to our reformed Churches You remember the Profession of Faith which to this intent and purpose we procured to be set foorth in Print at his Maiesties first ingresse into this Realme but it preuailed not and had it not been the respect was borne his Maiestie it had beene controuled as it was misliked both by the 6 Here all Protestantes are included within the number of one or two Protestant and Papist And since that to further and aduance our cause and to proceede in the same purpose we haue in peaceable manner done what in vs lyeth Let vs hold on the same moderate course and striue to preuaile not by the temporall sword of his Maiesties power but endeuour to ouercome by the eternall sword of Gods holy word Which though it be sweets and not violent yet is it a two edged sword a that cutteth on euery side and pierceth Fol 3 more deepely to winne the hart of man and alter his vnderstanding for planting the Gospell then any humane force whatsoeuer I agree further with you that as it is a point of good husbandry to weede the Corne-fielde before the weedes haue ouergrowen the corne so likewise 7 Note the Libellers Andabatismus For all this is against himselfe may his Maiestie employ his temporall sword that no Cockle be sowen or rise in the field of the Lords Church vnder his protection and that such as begin to spring vp may betimes be cut off In matutino interficiebam omnes peccatores terrae So did that holy King Dauid and pleased God highly therewith Thus much your arguments do prooue sufficiently For in this sense the King beareth the sword to destroy all sinne and sinners in matutino that is to say betimes while sinne and sinfull errours are newly budding and may be cut off without hurt and dammage to the state of the good and faithfull And it is our part to be watchfull to discouer them betimes least if we 8 The Parable be alludeth vnto is expounded afterwards in his due place sleepe too long they spring so high and spreade so farre that whosoeuer should then attempt to pull them vp should destroy much corne b withall and doe more harme than good This then is the point wherein we iarre You thinke it needfull that the Kings Maiestie proceede to authorize establish our Religion by the 9 To compell obstinate Heretikes and Idolaters to the outward discipline is not is establish Religion by the sward sword to represse al other sects by seueritie of Lawes such as were practized in the daies of the late Queene against vs and against the Papists And I contrariwise am of opinion that such lawes and seueritie are in our case vnprofitable and will-hurt rather then helpe the aduancement of our case and I 10 A manifest mistaking take this my aduise to be 11 He speaketh all by contraries better grounded then yours in the written word to approach neerer to the wisedome and course of Gods diuine prouidence to be more conformable to Christian humanitie to beseeme better our Prince for the assurance of his estate and the aduancement of his noble issue and finally to agree best with true ciuill policie for the sweet peace rest and repose of this our Republike increase thereof as shall appeare by the experience we haue seene with our owne eyes and in these our daies as well in his Maiesties Dominions as in all Nations round about vs. Fol. 4 a That we haue 12 Lucianicall scorning and Sardoicall laughter of the Libeller slept too long all writers agree and that for many hundred yeares for who of vs doth not see that the weedes haue ouergrowen the good corne taken so deepe roote and so farre spred that amongst his Maiesties subiects there are two for one of a contrary Faith and opposite to ours and that not in ceremonies onely for then we neede not sturre so much as we haue done but in 13 And yet this fellow would be thought to be no Papist But he lyeth stoutly like a Papist and an Asse may be discerned by his cares substantiall points of Faith yea as we esteeme in damnable errours which we haue notified in our bookes as well against D. Whitguift and other Protestants as against the Papists To destroy 14 It were hard indeed to destroy all but the wise Magistrate knoweth that there are diuers sorts of Offendours some weake others wilfull c. all these that are in faith opposite vnto vs were ouermuch crueltie to compell them to an externall worship against their conscience were no lesse 15 Nothing lesse then dangerous dangerous and damnable for vs then for them to impouerish them by statute lawes were to impouerish our selues being so linked to them as many waies we are yea it were a greate 16 The disabling of Papists is rather a great strengthening of the state weakening to the whole body of the estate to the detriment of our soueraigne Prince and of the Common wealth for the wealth of the 17 True of the loyall and obedient subiect but not of the contrary subiect is the treasure b of the king and the multitude of his people is his strength and glorie Gloria Regis multitudo populorum These be the grounds that haue moued me to approue and perswade a more temperat course in matters of Religion of which opinion though I haue 18 It is shamefull and ignominious indeed to change from better to worse as the Libeller did Augustine changed his opinion in the same question but quite contrary to the Libeller His wordes are these I was once so munded that I thought no man ought to be forced to Christian vnity but that we should deale by perswading striue by disputing conquere by reasoning least they proued dissembling Catholiques whom we knew professed Heretiques But this my opinion was ouercome not by wordes of contradiction but by euidence of demonstration For amongst many examples and instances my owne City was brought against me which being altogether of Donatus his part was conuerted to Catholique vnitie by the rigour and terrour of Imperiall lawes whom now we see so to detest the perniciousnes of your animositie he speaketh to Vincentius the Donatist as if it had neuer receiued and professed the same So also many others were shewed vnto me by name that out of the things themselues I might acknowledge that euen in this case that which is written might be vnderstood Prou. 9. Giue occasion vnto the wise man and he wil be wiser Thus farre Augustine In Epist 48. ad Vincens not alwaies beene and you
murder of Soules consequent alwaies to the free profession of heresies I leaue to be fully considered and wisely preuented by Christian Magistrates who must thinke that silence prouoketh conniuence and toleration enboldeneth their Subiects to forsake God and his Church euen as in ciuill affaires the slacking of iustice doth maintaine disorder But let vs heare the Reasons which the Libeller vrgeth to maintaine the contrary paradoxe Let vs then examine whether this aduise agree with the word and may stand with the true zeale of the gospel It seemeth to me that without all reply the case is alreadie ouerruled and resolued by Christes expresse sentence Matth. 12. In the parable of the seedesman who sowed good seede in his field and none but true 1 Good seed doth not signifie true doctrine but the Children of the kingdome see Matth. 13 38. doctrine but whilest men were a sleepe the enemie of truth came and ouersowed the Cockle of 2 Tares or Cockle seeing the Libeller following the Rhemists will haue it so doe not signifie errour but the Children of that wicked one Matth. 13.38 errour his seruants had slept so long that the blade shot vp and ouertopt the wheate before it was espied the zealous 3 This restriction is not warrantable ministers of the truth awaking and seeing the field in this case offered to go and roote out the tares Vis imus colligimus ea say they This is the question betweene vs. Your answeare would haue beene to those labourers in the lords haruest Goe pull them vp by the rootes but the lords answeare was farre otherwise Let them alone saith he and let them growe togeither vntill the haruest Sinite vtraque crescere vsque ad messem Which by his owne a interpretation is the end of the worlde and he giueth this reason thereof Fol. 6 Least in pulling vp the Cockle ye roote vp also the wheate If Christ will haue it thus why do you blame my 4 The ease is vnlike Reade the Answer aduise that a Christian king should do the same rather then vse the sword of force and violence vpon any the like occasions The reason that our Sauiour alledgeth is in our case most pregnant and weighty For whereas in all his Maiesties Dominions men of 5 A manifest slander all Religions are so lincked together with vs in blood alliance frendship and otherwise that in pulling vp the one 6 Poperie is not so deepely rooted God be praised roote the other combined therewith must necessarily follow or take some harme in wishing his Maiestie to take that course of violence we sholde not only wound many that are neere vnto vs but also greately 7 But the wisedome of the Magistrate may prouide that no innocent be preiudiced by the punishment of guiltie persons preiudise our selues as hath appeared by the attempt to roote out the Papists in the late Queenes daies when many of our owne brethren were brought with them to extreame calamity The father being a Papist was throwen out of his house and spoiled of all his goodes his wife and children vndonne and b pressed with misery although they weare most zealous in the Lord and we that had matched in their families were by these meanes defrauded of our expected succession to their goods and liuinges When for the 8 This reason is of force aswell against suppressing of Traitors and other malefactors as the matter in question same cause any one of calling lost his 9 Not one was put to death for Popish Religion in the late Queenes daies life or his goods or otherwise was but in disgrace did not all such loose their support as were linked vnto him or depended vpon him for their seruice and aduancement whereof greate numbers were no weedes but very good Corne Wherefore I cannot like the reuiuing of such a course again sith as you see it proceedeth 10 Begging of the Question not from the spirit of our Sauior but rather from passion or at the least from vndiscreet zeale The Case indeede is ouerruled and resolued by Christ our Sauiour in the Gospell but not so as is here pretended by the Libeller who boldly presumeth to ouerrule Christs owne exposition of the Tares Tares what they signifie which doe not signifie false worship false doctrine or errour as the Libeller imagineth but the children of that wicked one Heretiques Schismatiques and all malefactors as Christ himselfe interpreteth them Math 13.38 Good seede what it signifieth So also the good seede signifie not true Doctrine as the Libeller dreameth but the Children of the kingdome as Christ speaketh Neither can there be any such collection made out of this Text that all Sectaries schismatiques heretiques should professe what they list without restraint no more then from hence may be proued that all Thiefes murderers and other malefactours should be permitted to robbe and sley without punishment or contradiction Christ protesteth that he came not to abrogate the Law but to fulfill it Matth. 5. But God in his Law commandeth that the False-Prophet and the seducing Idolater should be put to death as we haue declared before Also Christ manfully opposed himselfe against the Scribes and Pharisies and willed euery man to beware of them And Paul commandeth to purge the old leuen 1. Cor. 5. willeth that the mouthes of them who contradict the truth should be stopped Tit. 1. Againe the sword is therefore deliuered vnto the Magistrate that he should execute Gods wrath and vengeance vpon all euill doers Moreouer in this Parable Christ speaketh not simply that the Tares are not to be rooted out but addeth the reason Least while you go to gather the tares you plucke vp also with them the wheate Matth. 13.29 Whereby he declareth that the Tares are to be tolerated so farre as they doe not annoy or hurt the wheate and that he will beare with them How farre the Tares are to be tolerated not for the spoile but for the good of the wheate for the House-holder loueth the wheate Therefore whatsoeuer destroyeth or hurteth the wheat that is to be plucked vp and remoued from the wheate because it is hurtfull vnto it As if any Beast entering into the field should treade spoile the corne it is not likely and house-holder would beare with such outrage Christ suffereth the Goates in his fold together with his Sheepe but hath speciall care they do not hurt them If a Wolfe should come among the flocke into the sheepe-coate ought not a good Sheepheard to chase him away and to keepe the Sheepe from being worried Christ speaketh to priuate persons Briefely then Christ speaketh not here vnto any Magistrate that is vnto any that hath either Ciuill or Ecclesiasticall auctoritie as Caluin well obserueth and after him Alphonsus Salmeron the Iesuite whose duetie it is to punish offendours to plucke vp the Tares to whom it is said Thou shalt not suffer a witch to liue
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
of Scripture without any meanes rule or limitation to the analogie of faith which because it is but a giddie speach of a malicious Machiauelist and lying Papist to disgrace Religion it needeth no further refutation then a bare deniall The Later is of triall by conference concerning which because the Libeller proposeth the same againe a little after I will forbeare to speake any thing vntill we come to that place Then he produceth an argument to proue how fruitlesse a thing it is how preiudiciall to the King and State to cause men to shew themselues outwardly to be of another profession then in heart they are which he laboureth to proue by the example of Constantius the father of Constantine the Greate who would admit none to be about him that were vnfaithfull in their religion towards God If this be true then would he neuer admit Papistes whose perfidiousnesse towards God in iustling Christ out of his throne in denying him to be our perfect and alone Sauiour in adulterating his word and mangling Religion is notoriously knowne Obedience to God the ground of obedience to the Magistrate And indeed obedience and fidelitie towards the Prince must needs flow and proceed from conscience in Religion towards God grounded vpon the written word But Papistes that embrace a Religion patched like a Beggers cloake and compiled of all Heresies and preferre their owne deuises and traditions before the will of God reuealed in his word cannot possibly carry themselues faithfully towards any Prince which thing also is euidently seene by their daily practise their obedience and faithfulnesse being pinned vpon the Popes sleeue to be disposed where he listeth The Princes securitie and greatest force lyeth in the faithfull harts of his subiects and the hart or affection of man is neuer wonne by violence and if we will bring all to the course of the Primitiue Church we must note that then no 1 But heresies were 1. strained by seueritie of lawes euen in the Primitiue Church violence was vsed to establish the Gospell The Scriptures were searched but the 2 The foolish Libeller knoweth not what interpretation signifieth otherwise he can not be ignorant that in the place he quoteth all interpretations were limited according to the analogie faith interpretations were not restrained as b you may see 1 Cor. 14. and shall we now stop mens mouthes and tye them with statute lawes to the iudgement of a fewe and make their opinions as a Popish Decree and that too before due examination and triall In the Primitiue Church there arose a controuersie whether the Law of Moises were still to be obserued together with the Law of Christ for appeasing whereof the Iewes tooke one way not much vnlike to yours the Apostles an other way such as I now perswade The course of the Apostles was conuenerunt Apostoli seniores the learned in both Lawes held a councell and conference and resolued the question to the contentment of all the Christians which were before of different opinion in the matter This course was then taken and 3 A sound Popish Consequence Christ promised to be there where two or three should be assembled together in his name Ergo Councels cannot erre because Christ promised to be where Christians in his name should thus assemble and conferre together to finde out the truth the Christians from that time in like case haue taken the same course Pastors and Bishops of the whole world were called together in the first councell of Nice where that blasphemous Arrius who denied Christ to be God was a yet inuited to the triall of his Doctrine Fol. 12 and was heard what he could say for defence thereof and so from age to age as heresies haue risen in the Church like course of conference hath beene taken to confirme the faithfull and conuert the misbeleeuers euen vntill these late daies as appeareth by those conferences which haue beene in Germanie not onely among the 4 But what likenesse is there betweene the Popish conuenticles and the anncient Councels Papists but also among the followers of those notable reformers M. Luther and M. Caluin by reason of the diuersities of their opinions in matters of 5 The Libeller is very industrious to note this Faith The Iewes thought by whippes and threatnings to stop the mouths of Christs Disciples that they should not perswade nor speake in the name of Iesus but the more they were forbid the more they spake as it hath also fallen out among vs of late yeares in 6 As if the Papists in England spake in the name of Iesus and not in the name of the Pope England Such Constitutions therefore in my opinion are not conuenient and as for my selfe as I doe not misdoubt the truth of my beleefe or 7 No doubt the Libeller hath more courage then strength feare any conference or disputation with any contrarie sect so am I not wedded in such sort to mine owne sense that I altogether 8 Popish pretence disdaine other mens iudgements in the true meaning of the Scriptures especially of b those most auncient and therefore most reuerend assemblies from all coastes of the earth where Christians liued which being neere to the time of the Apostles could not but giue great light what doctrine the Apostles had taught in those Countreyes and in what sense the Scriptures were deliuered In this sort did M. Iuell openly at Pauls Crosse confidently challendge the Papists and in case that they should disagree from him in the sense and interpretation of the Scriptures he was content to referre himselfe to the vniforme Faith of the Fathers in the first sixe hundred yeares For it was not likely that 9 Who of vs euer affirmed that Gods Church was ouerthrowen we know the Gates of hell cannot preuaile against it Gods Church was in so fewe yeares ouerthrowen or that any but the Apostles could haue that priuiledge to plant Christian doctrine in all nations of the earth as noteth Tertullian lib. de praescriptionibus This Challenge of M. Iuells was accepted by his aduersaries and many a good Soule that had care of saluation and desire of the truth was much edified thereby hoping that by this meanes the truth would come to light and which were the primitiue faith and doctrine of the Apostles be easily discerned And a when some violent heades perswaded that M. Iuells challendge should proceede no further Fol. 13 but that the answeares of his aduersaries should be 10 This was done because the wise Magistrates saw that the Papistes were solemnely sworne that they would neither reade not heare B. Iewels booke read but greedily embraced the poysoned writings of his Aduersaries by Proclamation repressed many began to stagger and thinke that the truth was rather on their side for otherwise said they why should not the answeres be seene and read especially where M. Iuells replies were rife in euery mans hands For most certaine it is
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
The other attempts which he speaketh of practised in that kingdome when they shal be particularly specified they shal be fully answered That concerning the French King Henrie 3. is altogether false Of the French K. Henrie 3. The trueth is The Duke of Guise that he might strengthen himselfe and his house to take the Crowne if ought should befall the Kings line by the support and practise of the Queene Mother obtained greate auctoritie in the kingdome of France whereupon hauing raised and moued Ciuill warres vnder pretence of Religion though indeed to weaken and extirpate the Princes of the blood and ancient Nobilitie of the Realme tooke armes against the Huguenots but seized vpon the best townes of the Catholiques Religion was preached at Guyenne and the Leaguers went to driue it out of Picardie The Huguenots were at Rochel and their armie marched straight to Paris The Huguenots are at Montpelleir and the League set vpon Marseille Whereupon the King writing vnto the King of Nauarre saith That he knew that those of the League what shew soeuer they made plotted onely against his Person and Crowne thinking to rise and become greate at his coastes seeking nothing els but the vtter ruine and dissipation of his Estate On the other side the King of Nauarre and the rest of the Princes of the blood together with many of the Peeres and Nobles of France and the greatest Officers of the Crowne perceiuing the Duke of Guise his malice and seeing his iniustice that being but a Subiect he would with priuate and armed violence murder innocents and make himselfe sole commander gathered themselues to preserue their liberties granted by publique Edicts and to saue their liues from the furie of that ambicious Blood-sucker Meane time the Leaguers hauing the King at aduantage presented him with these requests viz. To make an irreuocable decree for the extirpation of Heresies To take by force those Townes held by those of the Religion To renounce the protection of Geneua To auctorise the warres To reconcile the Leaguers vnto him To be of their League that is of a King to become a Participant And thus the Leaguers hauing made their peace with the King they caused him presently to interdict the exercise of the Religion by a new Edict recalling all former Edicts for peace to approue the warres to banish the Ministers and to force all his Subiects to become Papistes The King of Nauarre being aduertised of these proceedings complaineth vnto the King of the peace he had made with the League declaring vnto him that himselfe could not be ignorant that he had made peace with his Enemies and armed them with his forces and auctoritie against the Estate against the Blood and against his owne Person The King was now in woefull case and in great perplexitie and distresse neither durst he vse the auctoritie of a King If he consented to the libertie of Religion and restored them the Edict of peace he thought he heard all the mutinous Leaguers continually about his eares if he made warre against the King of Nauarre and the Religion he had fiftie thousand Strangers vpon his backe that would constraine him to ouerthrow the League Wherfore he desired the Duke of Guise to yeeld to a peace not to abandon the Estate of the Realme for a pray vnto Strangers to procure the ease and contentment of the King the comfort of the people the freedome of the Clergie and the dignitie of the Nobilitie by other meanes then by Ciuill warres which would ouerthrow all But the Duke of Guise who rather desired a battell then a disputation answered the King resolutely that he would haue no peace but warre and caused the King in his owne person to march against the Protestants After that the King had made some few skirmishes the glory whereof redounded to the Duke of Guise he staied for a time to resolue himself vpon the intention of the Princes of the League which was now fauoured by the Pope the Emperour the King of Spaine the Duke of Sauoy certaine Princes of Germanie all the house of Lorraine and all the chiefe Townes in France that had entered therein and made shew to consent vnto them for indeed he was not able to resist them being in a manner banished in the middle of his estate and spoiled of his auctoritie So that now he acknowledged his fault that he agreed to the treatie of Nemours to the breach of peace and to approue the league The people euer where Monsieur de Guise came still receaued him with great ioy and acclamations Viue Guise Viue le Pillier de l' â—glise in so much that the King was faine secretly to flie from Paris and shift for himselfe For Monsieur de Guise being puffed vp with popular insolencie had absolutely determined either to slay the King or at least to cast him into a Monasterie as Chilperic was and to vsurpe the kingdome himselfe Now the King hauing escaped and the rumour thereof being spread ouer all France Monsieur de Guise began to protest his innocencie and the duty he had shewed in restraining the furie of the people trauelling in the Kings behalfe against the attempt of the Barricadoes But the King The death of the Duke of Guise thinking that the life of Monsieur de Guise would be his death resolued to be reuenged of him And so indeed because very many were engaged in that conspiracie he caused him to be suddenly surprised and slaine at Blois in the entry as he came from the Councel-chamber into the Kings chamber Notwithstanding this execution of the duke of Guise yet the flame of that conspiracy was nothing asswaged for the league caused not a few of the chiefest cities in France to rise against the king whereby the king grew so distressed as he was forced to make peace with the king of Nauarre to craue his forces for his reliefe and also to implore succours from her Maiestie of England but before these forces could be transported into France the king by the malicious and diuellish instigation of the League Death of Henry the 3. K. of France was most traiterously murdered by Frier Iaques Clement in his campe neere Paris By this a man may see what conscience the Libeller maketh of falsifying Histories and how true that is where he saith that in the end the king made himselfe peaceably head of them both who afterwards wholly depended vpon his will and pleasure In the time of Charles the 9. albeit the Papistes omitted no deceit periurie massacres nor warres to roote out them of the Religion yet because they defended their libertie by the confirmation and auctoritie of so many Edicts of peace God also fauoring their cause their aduersaries molested them in vaine for they could not preuaile against them but for all their persecutions the Protestants still encreased more and more both in zeale and number Also in the time of Henry 4. the present king the Dukes de Maine and
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
haue called the Turke vnto them and made him Lord of the wholle land which they would neuer haue donne if it had beene his custome to force any against his conscience in matters of Religion Luther himselfe being pressed by the warres of Charles 5. dealt earnestly with the Germans 3 A malicious lie to call in the Turke hoping that vnder his guuernement he might more freely preach the gospell and 4 Non causa pro causa for the b greater glory of their nation and theire Prince his aduancement the French doe best like the same course of toleration in Religion and haue found by practise that they liue in peace with the exercise of both religions 5 Vpon exception the Libeller meanes to defend himselfe by this word allmost in all their townes not without greate hope that in reuolution of tymes their King may haue thereby a more easie accesse vnto the empire or to other states as occasion falles The States of the vnited Prouinces haue offered him such an entry into theire countrey as he should neuer haue obtained if there had beene the least suspicion of forcing their consciences and in vaine should he 6 Is the Libeller of Counsell to the French King that he knoweth his secret intent ayme at the kingdomes of Nauarre and Naples or the Dutchy of Millaine were he an enemy to their Religion Why then might not our King take the like course for 7 This whole Paragraph with some few following doe argue that the Libeller is an Atheist occasions or pretensions abroade and his safety at home it being the readiest way to keepe all his forces vnited and all his subiects in most dutifull affection towardes him and his royall issue For whosoeuer considereth the multitude of his people and their valor how easily they are leauied how speedily imbarked for any a countrey Fol. 21 shall finde that our King may with greater reason aspire to the election of the Empire in case he did affect it then any other or some of his noble issue be chosen Kinges of Poland or be readie to imbrace any occasion offered for the encrease of this Monarchie The French King was 8 How proueth the Libeller these things or haue we any reason to beleeue him on his bare word glad to see our late Queene embarked in the warres of the low Countreies at what time perchaunce by reason of his trobles she might haue recouered the Dutchy of Normandy and perhaps the better parte of Fraunce as she was once resolued to haue donne by the aduise of Duke Cassimer and she had gonne forwarde had it not beene laied cleerely before her eyes how 9 An odious lie odious she had made herselfe vnto that nation by persecuting her subiectes at home with taxations and torture and to this purpose they published in print the seuere lawes which she had made against the Masse and the Papists They that called in the Spaniard would haue yeelded more willingly to their ancient Dukes of Normandy had they not beene withdrawne with feare of loosing the exercise of their Religion And if Fraunce should fall againe as it may b into the like daunger vpon some new occasion were it not to be wished that such partes theirof as would seeke to be vnder the gouernment of a stranger might fall rather into our hands then any other By this you may perceiue that the Marquis Rosne his conceipt was not to our disaduantage For they of the Religion in Fraunce in time of ciuill warres may giue vs an entry and the other the rather for our alliance with many of their Princes will giue vs aplancke to passe ouer for theire reliefe I dwell not in these examples as desirous of warre for I wish his Maiesty for his more assurance at home to strengthen himselfe abroade in ciuill amity with all with Fraunce with Spaine yea with the 10 No doubt the Libeller hath a Pope in his bellie Pope himselfe for it is no wisedome to make light of any mans frendship I wish his Maiestie likewise to entertaine as he doth all his subiests with sweete behauiour to cut of all occasions from foreine Princes to support his subiects or disunite his Kingdomes which they neuer wisht to see so vnited in one His Maiesty therefore hath greate reason to cherish all indifferently a and to put none out of his English Arke Fol. 22 no more then Noah did out of his where as you knowe there were beastes of all kindes Ireland was a greate temptation to the Spainiard and the French take little pleasure at this mariadge with Scotland whence they were allwayes wont to haue reliefe when our armies were in Fraunce All things are best preserued by such meanes as they are begotten God hath made him our king without bloodshed and with such peace he may raigne more assuredly then by any force or violence The Turke as I haue said got many kingdomes by tolerating their Religions but when there arose a newe secte in his owne lawâ— passion and presumption made him forget the Principle by which he grewe to be so greate and so he lost by one reuolte the halfe of his Empire which nowe the Persian enioyeth whilest by warre and force he striued to gaine them The Libellers instance in the Turke To passe ouer the loosenesse of the Libellers allegation what meaneth the lewdnesse of his instance and example Is his cunning so small or malice so vile that he will bring in the Turke to countenance his intention What madnesse is it for him to thinke that a Christian King furnished with so rare gifts of wisedome learning and vertue would swarue from the steps of the famous and godly Kings of Iudah would repeale the lawes of Religious and auncient Emperours to be sorted with Saracins or take part with the chiefest vpholders of mahometisme The Libellers grosse lies The residue of this parcell is nothing but notorious and palpable lies interlaced with Machauellian occasions and pretensions I know not what His grosse and palpable lies are I That some Protestants haue easily yeelded vnto the Turks conquest II That others being oppressed by their owne Prince haue called the Turke vnto them and made him Lord of the whole land III That the Turkes do not vse to force any mans conscience IV That the Turkes not forcing the conscience made the Protestants to yeeld vnto him V That Luther dealt with the Germanes to call in the Turke VI That vnder the Turkes gouernment he hoped freely to preach the Gospell VII That the French King granteth toleration for the greater glorie of his nation IIX That the French liue in peace with the exercise of both Religions IX That the French King hath great hope to haue easie accesse to the Empire X That the States of the vnited Prouinces haue offered the French King an entery into his countrey XI That the French King aimeth at the Kingdomes of Nauarre and Naples and the Duchie of
shall please god to giue his blessing yet accoumpt me still your frend and as faithfull in the Lord now as 7 For indeed the Libeller neuer yet was faithfull in the Lord except he meanes his Lord God the Pope And hitherto of this false and I dolatrous Brothers Libell who if I can iudge any thing is a man of qualitie and great veeres one that would seeme to be a Protestant in outward profession and a Puritane in his writings but is indeed a Papist in heart and affection and yet such a Papist as doth not grearly care for any Religion at all euer FINIS The impudencie of the Libeller Submission to God and his Prince would better become the Libeller then this malepert kind of prescribing and presumptuous match-making It is not for any Subiect to meddle heerein further then he hath commission from his Soueraigne Yet arrogant and pragmaticall Papistes as they dare be bold being but dust and ashes impiously to oppose themselues against God in prescribing and appointing how he should be serued so also they audaciously presume to mannage State affaires to dispose kingdomes to order kings and to match Royall Children in idolatrous families Of marriage with those of diuers Religions But we are assured that his Maiesties religious heart knoweth that it is not lawfull for Gods Children to marry with idolaters superstitious persons I Because the faithfull partie is in danger to fall away from the Lord which clause is expresly added in the law Deut. 7.3 II Because the old world was drowned for such marriages Genes 6.2 c. III Because the children of Israë marrying with the daughters of Moab thereby fell into idolatrie Numb 25.1.2 IV Because King Salomon fell away vpon the like occasion 1. King 11.1 V Because Ezra and Nehemias with great indignation brake off such marriages Ez. 9.10 Nehem. 13. VI Because Iehoshaphat was reprehended by Iehu that he had made affinitie with Achab in taking for his sonne Ioram Athalia the daughter of Achab to wife 2. Chron. 19.2 2. Chron. 21.6 VII Because this mischiefe ensued thereof that Ioram at the instigation of his wife forsaking the true worship of the Lord followed the waies of the Kings of Israël 2. Chron. 21.6.13 IIX Because it is an abhomination in Israël and a prophanation of the name of God when Iudah marrieth the Daughter of astrange god Malach. 2.11 IX Because such as do so prophane the couenant of God contemne their brethren and pollute the Church of God which should be holy and vndefiled Ezra 9.2.14 X Because the Lord will cut off the man that doth this both the Master and the Seruant out of the tabernacle of Iacob Malach. 2.12 XI Because the Apostle Paul forbiddeth vs to be vnequally yoked with Infidels 2. Corint 6.14 XII Because the same Apostle willeth widowes to marrie onely in the Lord. 1. Corinth 7.39 See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. pag. 78. These things we know his excellent Maiestie is not ignorant of and therefore we are certainely perswaded that he will giue no care vnto dissembling and whispering Papistes To the Libellers Conclusion I answer in one word that if the Papistes the more they be forborne the lesse they are reformed as experience teacheth surely I thinke it were pity they should be fauoured CHAP. X Of the Punishment which ought to be inflicted vpon Heretiques and Idolaters HAuing spoken of the vnlawfulnesse and Danger of Toleration and answered the Obiections brought for licencious Profession it followeth to speake a word or two of the punishment of Sectaries and Heretiques Diuersitie of Offendours As all Offendours be not of one sort or condition so are they not to be punished alike nor with one and the same kind of punishment Three things to be considered Wherefore Christian magistrates are wisely to consider 1. The Person that offendeth 2. The qualitie of his Offence or Errour 3. The degree and maner of the punishment due vnto him 1. The Person First for the Person Some erre of ignorance others of malice some of weakenesse others of wilfulnesse some were neuer solicited to forsake their heresies others hate instruction some are meerely seduced others are arrogant Seducers which circumstances must be wisely considered and distinguished 2. The Errour Secondly for the Errours Some are against the Foundation and those either directly or by consequence and diduction onely others leauing the foundation onely build thereon hay straw and stubble which either time that is the day or fire the Spirit of God or afflictions of this life or at length the very article and point of death doth proue and declare that at last these builders may be saued as Paul teacheth 1. Corinth 3.11.12 3. The Punishment Thirdly for the Punishment It is not of one kind for euery one must be punished according to the qualitie and nature of his offence The diuersity and degrees of punishment are excellently laid downe in the Booke of Ezra thus And thou Ezra after the wisedome of thy God that is in thine hand set Iudges and Arbiters which may iudge all the people that is beyond the Riuer euen all that know the law of thy God and teach yee them that know it not And whosoeuer will not doe the Law of thy God and the Kings law let him haue iudgement without delay whether it be vnto death or to banishment or to confiscation of goodes or to imprisonment Ezra 6.25.26 Where God giueth power and full auctority vnto Ezra and in him to all Magistrats to restore all things according vnto the word of God to instruct the ignorant and weake therein and to punish them that resisted and would not obey The punishment is fourfolde The Punishment to be inflicted vpon offenders is foure-folde 1 Imprisonment for we will beginne with the least 2 Pecuniarie mulct or Confiscatiō of goods 3 Banishment or Exile 4. Death of which we will speake in order I. Imprisonment I Penall Imprisonment for we speake of no other here must needes be greeuous as well for the infamie and reproach of the place as also for that a man thereby is restrayned of his libertie depriued after a sorte of common breath and light as being vnworthie both of the aspect of heauen and the fellowship of men and also thrust into close and dampish roomes darke and loathsome Hereunto may be referred the Subtraction of the right of humane Societie and ciuill Priuiledges So Constantine the greate depriued Heretiques of power to make a Will of their goods or of bequeathing or giuing any thing of buying or selling August lib. 1. contr Epist. Parm. cap. 7. Also his sonnes Constantine Constantius and Constance decreed that all Heretiques should be incapable of any priuiledges granted to Christians Cod. Iust. lib. 1. tit 5. de Haeret. And Theodosius Maior ordayned the same thing Againe Heretiques were not capable of any offices either Ecclesiastique or Ciuill They were not admitted to