King when he came in person leauing b their houses and Countrey at his Maiesties deuotion England is much more diuided into sects especially into three the Protestants only allowed by authoritie in the Realme the Papists who pretend antiquitie and thirdly our selues who no lesse desire to reforme the Protestant abuses then they haue done the Papists The state of his Maiesties Dominions standing thus then as you see what 17 The Libeller thinkes none wise but himselfe wise man can wish him to sturre much against any For what man may iustly repine if he but onely abstaine from violence We may very well content our selues that our King is of our faith and will not suffer vs and our doctrine to be either disgrace or defaced and a temperate course with the Papistes may winne them to be as ready as others to withstande all forreine inuasions or 18 Who are likely to make insurrections at home but Papistes home insurrections if either of both vnder what pretext soeuer should happen And in like case as was our Portugall voyage or vpon any reuolt of the Indians or tumult in Fraunce ten thousand Papistes would doe mere seruice in winning to them the inhabitantes of those parts being as they are affected in Religion then 19 Who euer knew a more impudent lying Libeller thrice tolde so many of a vs. Fol. 20 Thus may you see what wildnesse will doe and how lately Repentance may follow the 20 Hence may be gathered that the Libeller is well striken in yeeres greene and vnripe heads of Roboams young vnaduised and violent councellors The Libellers instance in the Elector Trucces Archbishop of Colen The Elector Trucces Archbishop of Colen neuer attempted any thing by armes or violence within his iurisdiction But as soone as the Pope vnderstood that he fauoured Religion he vniustly depriued him of his honour and dignitie and consecrated the ambicious Bishop of Leodium in his place In the Archduke of Stiria In Stiria the Archduke by the instigation of the Spanish Queene his Sister and the pernicious Councels of the Iesuites expelled true Religion from his dominions where it had taken deepe roote before to the iust hazard of his Dukedome which now lieth sore bleeding So also is all Hungarie at this instant like to be rent from the Empire and vtterly lost vpon the same reason and iudgement Oh Lord What meane these men to plucke vp the sweete flowers and leaue the stincking weedes To cut off the fruitfull branches and let those that be rotten and withered alone to burne the corne and spare the stubble Why put they Noah into the Arke and drowne themselues whose being amongst them kept them from the deluge Wherefore do they thrust Lot out of Sodom that kept the citie from burning and oppresse Moses who should wrestle with Gods anger and keepe it from them Charles the 5. As for Charles the 5. his granting of toleration why should not the Germanes submitting themselues vnto the Emperour at his Election but vpon condition enioy the same liberties and securities of their publique State as their Fathers did before them Poland and Dantzike The same thing also may be said of Poland c. But the case is otherwise in Great Britaine which is an absolute Monarchie Touching Zuitzerland Heluetia it is no newes to see many lawes vnder many Lordes the Cantons or Cities of Heluetia haue regall iurisdiction within their seuerall precincts and liberties not one of them admit mixture of Religion Some of them as Zurich Basil Bearne Schaffouse Glaris and Appensel haue embraced the doctrine of the Gospell the rest Fribourge Lucerne Vri Swits Zug Vnderuard and Soullerre persisting still in ignorance retaine the Popish Heresie in the same fashion as they were wont And for the Low-Countreies Flaunders What reason is there that the King of Spaine should alter their State euert their ancient Lawes disanull their liberties and priuiledges his style declaring him to be not King but Earle of Flanders His purpose was to haue established a martiall Gouernement amongst them as being very commodious vnto him that in time he might easily as occasion should be offered haue made himselfe Commander of England of France and at length absolute Monarch of all Europe But the Netherlanders being very wealthy and inhabiting townes strong and defensible by fortification both of nature and industrious art could not endure his tyrannie And indeed the Spaniard being admitted a Protectour if he will needes become an oppressour wherefore should not they defend the freedome of their Countrey especially their priuiledges being of such nature as they do iustly esteeme themselues but Conditionall-Subiects to the King of Spaine and their Countrie being neuer an absolute Monarchie Queene Elizabeth supporting of the Hollanders Now because the Libeller maliciously glanceth at the late Queene for supporting and protecting the Netherlanders I answer That her Maiesties proceedings in that action were so iust so Christian and mingled with so many honourable reguardes as nothing doth so much acquite her Maiestie not onely from passion but also from all dishonourable policie For first at the beginning of those troubles she imparted vnto the King of Spaine sincere aduise not to hold a heauie hand ouer that people which he reiected and contemned Her Maiestie neuerthelesse gaue not ouer her honourable resolution which was if it were possible to reduce and reconcile those countreies vnto the obedience of the King of Spaine if not yet to preserue them from alienating themselues to a forraine Lord and so continued to mediate vnto the King for some iust and honourable Capitulations of grace and accord Which course she held vntill the death of the Duke of Aniowe at which time the enemie pressing them the vnited Prouinces were receiued into her Maiesties protection which was after the king of Spaine had discouered himselfe an vnplacable Lord to them and also a professed enemie vnto her Maiestie hauing alreadie actually inuaded Ireland and designed also the inuasion and conquest of England Her Maiestie notwithstanding still retained an euident proofe to the world of her iustice and moderation in that she refused the inheritance and soueraigntie of those Prouinces which by the States with much instance was pressed vpon her I will adde yet an example in the Monarchie of the 1 A fit President for Papistes to follow but not for Christian Princes professing the Gospell Turke who gouerning himselfe only by the light of naturall reason as we may doe when it is without preiudice to the gospell set doune as a Maxime in policie to clime the better to that greatnes whereto he aspired not to force the conscience of his subiects nor euer to change with violence the Religion in such kingdomes as he might happily subdue Whereupon some haue more easily yeelded vnto his conquest and 2 Who be they that we may know them others oppressed by theire owne Princes and perturbed with ciuill warres
in Apolog. Pamphili contra Celsum Cyrill Alexandr lib. 1. Quod vnus est Christus CHAP. V. Reasons against Toleration and Permission of diuers Religions from the ancient Fathers practise and carriage in their examplar liues Toleration vnlawfull by the Fathers practise Iohn the Euang 1 WORTHY the noting is that saying of S. Iohn the Euangelist when he found Cerinthus in the bath Let vs flie hence least the Bath wherein is Cerinthus the Aduersarie of the truth do presently fall downe vpon vs and we perish as Irenaeus testifieth who saith that he heard it of the mouth of Poly carpus S. Iohns disciple Iren. aduers Haeres lib. 3. cap. 3. 2 Who addeth also Polycarpus that Polycarpus when Marcion the Heretique met him and said Dost thou know me answered I know thee to be the first begotten Sonne of Satan So much saith Irenaeus did the Apostles and their Disciples feare that they would not communicate no not in words and speech onely with those that adulterated the truth Iren. ibid. vide Euseb Hist Eccles lib. 3. cap. 22. lib. 4. cap. 17. Niceph. lib. 3. cap. 3. Euseb lib. 5. cap. 19. 3 Furthermore Irenaeus saith that when Polycarpus heard any hereticall speeches he presently exclaimed O good God into what times hast thou reserued me that I should endure these things and so with all speed would flie awaie from the place where he sate or stood hearing such things Epist. ad Florinum Some Orthodox Christians 4 Apollinaris reporteth that in the times of persecution when some Orthodoxe and catholique Christians were conuented together with some other infected with the heresie of the Cataphrygians to giue testimonie vnto the faith they dissented from them very much and least they should any way seeme to giue consent vnto the madde and furious Spirit of Montanus and of those women his consorts they could neuer be induced to communicate with them no not vnto the last gaspe Apud Euseb lib. 5. cap. 15. 5 Origen vtterly refused to come to praiers together with Paul the Heretique as I thinke Samosatenus and that because from his childehoode he had religiously and diligently obserued that Canon of the Church against Heretiques Origen and alwaies detested the doctrine of errour Apud Euseb lib. 6. cap. 3. 6 Dionysius Alexandrinus saith Dionys Alexandr and Heraclas that he receiued a Canon of Heraclas the Bishop that such as were accused and conuicted to conuerse much with Heretiques defending strange and erroneous opinions were excommunicated out of the Church Apud Euseb lib. 7. cap. 6. 7 According vnto this Canon Marcellus Marcellus Bishop of Ancyra being as yet Catholique and Orthodoxe would by no meanes be present at the Councels of Tyre and Ierusalem nor at the consecration of the great Temple at Ierusalem built by Constantine because he would auoid the societie and communion of the Arian Bishops Zozom lib. 2. cap. 31. 8 So also Liberius Bishop of Rome Liberius in an Epistle vnto the Easterne Bishops excludeth from the communion of the Church all such as refused to curse Arius Socrat. lib. 4. cap. 3. 9 Neither was Felix Felix Liberius his successour reprehended for any other cause but because he vsed the companie and societie of the Arians Zozom lib. 4. cap. 10. The people of Alexandria 10 Athanasius testifieth of the people of Alexandria that they chose to be sicke and endangered without visitation rather than they would the Arians should come and visite them Athanas ad Orthodox depers Also that some of the vulgar sort when they were whipped and scourged by the Arians for not receiuing their heresie said We communicate not with heretiques whip as long as thou pleasest but God will iudge thee for these things Athanas in Epist ad Solitar 11 Placilla the Empresse Placilla when the Emperour Theodosius senior desired to conferre with Eunomius disswaded her husband very earnestly least being peruerted by his speeches he might fall into heresie Zozom lib. 7. cap. 7. The inhabitants of Samosetum 10 Lastly the Zeale of the Samosatenians is worthy commendation who when Eunomius the Arian being their Bishop was washing himselfe in the Bath notwithstanding he inuited them to come in yet would they not but stood still speaking neuer a word which the Bishop tooke as if it had beene done in honour of him But as soone as he arose and came out of the Bath the Samosatenians thinking that the water was infected with hereticall poyson let it all runne out into the sinke and commanded fresh water to be powred for them Theod. lib. 4. cap. 14. Cassiodor Hist. Tripart lib. 7. cap. 16. CHAP. VI. Reasons against Toleration and Permission of diuerse Religions from the Acts Lawes Constitutions Rescripts Decrees and Edicts of Christian Emperours Toleration improued by the law of Christian Emperours THe first Christian Emperours being perswaded that diuerse Religions could not be exercised and professed in a Monarchie without tumults and commotions in the Common-wealth without certaine detriment to their Empire and great preiudice to their gouernment enacted many seuere and wholesome lawes whereby they abolished all discrepant worship and contrary religions 1 Constantine the Great Constantine as soone as he had embraced the Christian Profession presently interdicted Sacrifices to be offered vnto Idols and commanded that in euery Citie and region the Idols should be pulled downe and burned Which Decree he afterwards ratified with many good Lawes against all sorts and kinds of Idolatrie whereupon many euen in those times began to pull downe the Temples of the Idols Euseb de Vita Constant lib. 2. cap. 44. lib. 3. cap. 52. seq lib. 4. cap. 25. 39. Socrat. lib. 1. cap. 14. Optat. Mileuit lib. 2. contr Parmen 2 In like manner Constantine vsed no lesse seueritie against the seuerall Sects of Heretiques for hauing enfranchised the Christians and made them free by a publique Decree least the Heretiques should thinke that the same freedome appertained vnto them also for that they vsurped the name of Christians the Emperour wrote vnto Caecilianus Bishop of Carthage that he had taken order with Anylinus the Proconsull and Patritius his Vicegerent to restraine and punish such insolent and obstinate refractaries Euseb lib. 10. cap. 6. Niceph. lib. 7. cap. 72. Vnto this Law Augustine seemeth to allude saying The same thing happened vnto the Donatistes which happened vnto the Accusers of Daniel Lyons deuoured these and lawes them by which they would haue oppressed the Innocent Caecilianus vnlesse through the mercies of Christ we say that those lawes are rather for them which seeme to be against them because by them many are corrected and healed August Epist 50. ad Bonifac. Againe Constantine was the first that ordained that all their goods that should be conuicted of heresie and obstinately resisted vnitie should be confiscate and sold August Epist. 48. ad Vincent Yea that the places of their assemblies
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
admitted the crafty cloquent and learned Eunomius to conferre with him A memorable fact of Amphilochius Amphilochius Bishop of Iconium a venerable Olde-man went vnto the Emperour and beseeched him to expel the Arians out of his territories which when the Emperour differred to do as a thing too rigorous and seuere and had put off that businesse vntill some other time the Reuerend Amphilochius departing quietly inuented this memorable stratageme Being called into the Court together with some other Bishops he saluted the Emperour with all awfull respect and dutifull reuerence but drawing neere vnto Arcadius the Emperours Sonne who then also was newly chosen Emperor he spake very familiatly vnto him and stroaking his head said Good morrow thou also my Boy The Emperour perceiuing his rusticall carriage and rude salutation would haue taught the Bishop how to salute his Sonne in better sort but Amphilochius replied No no the honour that I haue done him is good inough for him Whereat the Emperour falling into a rage commanded with many reproachfull tearmes to haue away the olde doting foole Then the reuerend Father as he was carried away said Seest thou ô Emperour how thou canst not indure any iniurie done vnto thy Sonne but art enraged because we haue not honoured him sufficiently Euen so it behoueth thee to consider that the celestiall Emperour the Father of the onely Begotten is angry at those which will not giue his Sonne the same honour with himselfe but presume to robbe him of his glory affirming that he is inferiour and lesse then the Father The Emperour considering whereto the fact tended and admiring his graue and wise speeches commanded him to be brought againe fell downe at his feete and craued pardon And being throughly confirmed by Amphilochius his sayings he enacted new lawes against the Arians whereof we haue spoken before Zozom lib. 7. cap. 6. Niceph. lib. 12. cap. 9. 8 Also when Valentinianus II. being seduced by his mother an Arian had published a decree wherein he cōmanded that the Churches might be deliuered vp vnto the Arians The courage of Ambrose Ambrose resisted the Emperour to his face at Millan and refused to deliuer vp his Church saying We giue vnto Caesar that which is Caesars and to God that which is Gods Tribute is due vnto Caesar we denie it not But the Church is Gods wherefore we may not yeeld it vnto Caesar because the Temple of God cannot be Caesars right Ambros Epist 32. ad Valent. Imp. Orat. in Auxent de Basilicis non tradendis Et Epist 33. ad Marcellam The places are worthy the reading 9 What shall I speake of Chrysostome The Arians were permitted to hold a Synode within his City wherefore he hauing gotten fit opportunitie when the Emperour Arcadius was come to the Church Tell me saith he ô Emperour whether if any man would insert base and abiect stones into that faire and specious Crowne which thou wearest vpon thy head wouldest thou not be offended with him The Emperour yeelding Chrysostome replied Well dost thou not thinke that the Emperour of heauen will be offended if in a godly city which is syncere and sound a scabbed and infectious member be permitted to inhabite seeing it is required of euery one either that he be conuerted or that he be banished When the Emperour heard these things he sent for the chiefe of the Arians and commanded them if they would not relinquish and abandon their wicked opinions to depart and begone presently Symeon Metaphrast in Vita Chrysost The same Father resisted Gainas a barbarous Arian captaine in the Emperours presence Niceph. lib. 13. cap. 5. 6. Chrysost Homil. de Auarit sub finem Tom. 5. 10 I omit for breuities sake to relate how Athanasius resisted Constantine in the same quarrell as appeareth out of his 2 Apologie But let vs consider what it was that sometimes caused the Emperours to be negligent and remisse in executing their Office and how they were either induced or seduced to fauour Heretiques or to collude with them The causes wherefore some Emperours were remisse and indulgent towards Heretiques The causes in many were I The goodnesse of their nature and mildnesse of their disposition and clemencie But Magistrates must either do iustice or cease to be magistrates II Improuidence for they thought that Heresies would vanish and fall of themselues and that at length Heretiques would cease and returne vnto the Church by the examples of Godlie men especially of the Prince III The Scythicall immanitie of their predecessours against the Catholiques which that they might auoid they fell into dissolute clemencie whereof many haue repented themselues afterwards IIII The wicked aduise and counsell of corrupt Courtiours caused others to offend who rashly beleeued them in all things So Constantia Constantines Sister and Eusebius the Bishop of Nicomedia deceiued the Emperour aduising him to restore Arius and his Complices that were banished by the Nicene Councell which he did Socrat. lib. 10. cap. 25. V Feare of greater mischiefe and shame hindred some of them from proceeding against Sectaries So Arcadius was about to grant the Arians a Church at the entreatie of Gainas a barbarous Captaine had not Chrysostome confounded that ruffian before the Emperours face Niceph. lib. 13. cap. 5. 6. VI. Heraclius Caesar being imprudently carried away by some Bishops into the opinion of the Monothelites when that Heresie was afterwards condemned in the Councell of Ierusalem the Emperour because he would auoid the opinion of inconstancie being ashamed to recant became a meere Neutrall and held neither one way nor other Heerein may our Christian Kings behold as in a glasse the rockes of offence whereat some of the ancient Emperours impinged that they may beware and auoide them and take heed least they in like maner by licentious impunitie seeme to fauour Sectaries and Heretiques CHAP. VIII Of the certaine danger mischiefe inconueniences and confusions which Toleration and mixture of diuers Religions bringeth vnto the Common-wealth And how the iudgements of God prosecuted such Magistrates as permitted licencious profession and also the Common-weales wherein such dissolutenesse hath beene exercised THAT Toleration and mixture of diuers Religions is very dangerous vnto any established Common-wealth Toleration very dangerous may be proued as well by the example of all well-ordered States which could not endure innouation in Religion because euery thing naturally abhorreth from that which is pernicious and hurtfull vnto it as also by many impregnable reasons Ethnikes could not endure it 1 The Pagans could not abide to alter their ancient receiued Religion because as Cicero testifieth Religion being once changed the confusion of Ciuill life will soone follow Cic. Act. 6. in Verrem Heereupon was that law enacted No man must worship strange gods Inter Leg. 12. Tab. And the enemies of Socrates seeking any calumnie to put him to death inuented no other than that he seemed to disturbe their ancient Religion and to bring in new gods
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
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
Millaine XII That toleration is the readiest way to keepe all forces vnited XIII That toleration was the readiest way to keepe Subiects in most dutifull affection XIV That the French King was glad to see the late Queene embarqued in the warres of the low-Countreies XV That the late Queene was once resolued to recouer the Duchie of Normandie or the better part of France XVI That Duke Cassimer did aduise her so to do XVII That she had gone forward in that action had it not beene shewed vnto her that shee was odious vnto the French XIIX That she persecuted her subiects at home with taxations and torture I cease to reckon vp the rest Heere are 18. lies almost within the compasse of so many lines and yet but sutable vnto the precedent and subsequent parts of the Libell whereby it is easie to gather from whence it proceedeth and also of what Spirit the Libeller is The Libeller an Atheist His Machiauellian course for occasions and pretentions abroad are euident arguments of the aspiring and vnchristian Spirit of an ambicious Atheist which need no further refutation The meanes to apease dissentions are 1 True where milder meanes take place not rough speeches nor hard vsages which if in all quarells it be true as Salomon sayeth then is it much more in matters of vnderstanding as are faith and Religion wherein whensoeuer willfullnes is b ioyned perswasion may perhaps preuaile alone but 2 As if any wise Magistrate will vse force without reason force without reason neuer All violent proceedings engender grudge of hart in him that is oppressed and prouoketh to reuenge if gods grace hinder not and so commonly is of small continuance because the 3 A liuely description of a Popish disloyall Subiect subiect quitting thereby the naturall affection due to his Prince and countrey seeketh for redresse abroade and resteth his affection most commonly vpon the open and profest enimie of the state Queene Elizabeth was highly blamed of 4 All such as the Libeller is all statesmen abroade that she being too streight with her Papisticall subiects at home for the education and bringing vp of their children gaue them thereby occasion to seeke to foreine Princes where they might sucke from their youth affection to her enimies His Maiesty in my poore opinion may doe much better to call them home 5 The presumptuous libeller will prescribe his Maiestie what to do not by threatninge Proclamations which hetherto we see could neuer preuaile but by permittinge them at home such instruction as god shall inspire in their hartes according to his 6 What without vsing the means eternall election and predestination for euery good guifte and faith especially is from aboue Fol. 23 Force none a to fly their countrey by persecution and fewe or none will 7 That is to say Let them haue what they will and they rest satisfied goe to be priested abroade Doth the Libeller put no difference betweene such as be weake in faith which may be soone won so they be followed The we ake is to be borne with but not the wilfull and those which be wilfull offendours and will by no meanes be reformed Doth he make no distinction betweene ignorance and errour infirmitie and infidelitie although all be sinnes yet are they not of one sort nor of like consideration If we hang such as imbeasle our goods shall we harbour such as impaire Gods glorie Shall we preferre temporall commoditie before the eternall Maiestie No no all fauour is too little where there is hope of recouerie any is too much where the case is incurable Therefore as those which are tractable to be taught and conformable to good orders are to be continued and fauoured so such as set abroach grosse importable errors and obstinatly perseuere and maintaine the same are to be cut off least others by their example be animated to euill for better it were to cut off one member than to endanger the whole body Finally in reason of state if you will haue his Maiesty so streight laced that he may not looke vpona Papist nor abide a Masse within his Realme where shall you finde in Christendome a worthy match for the 1 Let the Libeller care for his winding-sheete and let this businesse alone Prince his sonne No daughter of Fraunce or Spaine will com into England without their chappells open after the Papistes fashion Shall we let Flaunders vpon this scrupulous pointe befall to Fraunce or shall not we rather seeke it for our selues by the mariage of a daughter of Spaine And whereas all the Croune of Spaine may descend vpon a daughter both by their auncient lawes and the 2 This probability is now made improbable by the birth of a yong Prince present probabilitie shall we leaue that garland to others and depriue our selues by such 3 The Libeller accompts Religion and the worship of God but a nice poine nice points of all possibilitie to that succession I tell you 4 Who more bold then blind Bayard plainely my conceipte we should doe his Maiestie and the realme herein greate wronge and very much hinder the propagation and course of the gospell Let vs therfore heereafter vse a more 5 As if his Maiesties proceedings hitherto were vnchristian and vncharitable Christian and charitable proceeding with b them that differ from vs in Religion if they cannot be persuaded by our life and doctrine to be of our felloweshipe and communion let them remaine a gods name as they are Recusants for to compell them by penall lawes to our churches or to receiue the supper of the Lord cannot be called by any pretext an Apostolicall reformation for if our treasure be pearles indeede why shall we cast them before swine and dispense them to men vnworthie Paule 6 The Libellers Andabatisme saieth that in such things we must shune them and not admit them so long as they remaine faithles for as god and Beliall haue no participation so the faithfull and vnfaithfull may not haue parte together nor eate of the altare of god and altare of Idolles Let vs rather practise the meanes which we finde in the world to reclaime such as erre and in the meane time liue in morall amitie one with an other for the good and security of our king and countrey and the aduancement of his posteritie and abstaine from all force for pressing of mens consciences And so to conclude since this manner of proceeding by violence hath often donne much harme and neuer good as by sundry examples both a at home and abroade is euident it is good we be not singuler but conforme our appetites and opinions to the example of our sauiour Fol. 24 the inclynation of our soueraigne the wisedome of his most honorable Councell and commone course of the wholle world And thus much for the defence of my opinion and as I hope at least wise wish reformation of yours To which howsoeuer it
and runne headlong into perdition but also as a swift torrent or streame they draw others with them into the same pit Wherefore the Magistrate ought by death seuerely to punish their furie seeing such dangerous monsters can not be permitted to liue without manifest and pernicious perturbation of ciuill Societie APOCALYP 7.12 Amen Praise and Glorie and Wisedome and Thankes and Honour and Power and Might be vnto OVR GOD for euermore Amen FINIS The Chapters of this Booke CHAP. I. OF the diuersitie of opinions concerning Pacification Pag. 1 CHAP. II. Reasons against Toleration and Permission of diuers Religions out of the Old Testament Pag. 3 CHAP. III. Reasons against Toleration and Permission of diuers Religions out of the New Testament Pag. 11 CHAP. IV. Reasons against Toleration and Permission of diuers Religions out of the auncient Canons Councels and writings of the Fathers of the Primitiue Church Pag. 15 CHAP. V. Reasons against Toleration and Permission of diuers Religions from the ancient Fathers practise and carriage in their exemplare liues Pag. 20 CHAP. VI. Reasons against Toleration and Permission of diuers Religions from the Acts Lawes Constitutions Rescripts Decrees and Edicts of Christian Emperours Pag. 23 CHAP. VII That most of these lawes against Toleration and Mixture of diuers Religions were promulgated at the instance and request of the ancient Fathers And that when the Emperours beganne to slacke the execution of Iustice to be indulgent and to collude with Heretiques they were either greatly blamed or at least admonished by them Also the Cause wherefore some Emperours were more conniuent and indulgent towards Heretiques Pag. 31 CHAP. IIX Of the certaine danger mischiefe inconueniences and confusions which Toleration and mixture of diuers Religions bringeth vnto the Common-wealth And how the Iudgements of God prosecuted such Magistrates as permitted licencious profession and also the Common-weales wherein such dissolutenesse hath beene exercised Pag. 38 CHAP. IX A Consideration of an Epistle apologeticall written by a Puritane-Papist in fauour of Protestants Papistes and those of the Reformation Pag. 46 Particular things handled in this Chapter That the Libeller is a Papist pag. 48 The Libellers Proposition pag. 55 Of Popish Compulsion Ibidem How Christian Princes may compell pag. 56 The Parable of the Tares expounded pag. 58 The Parable of the fruitlesse Figge-tree pag. 62 Toleration of Iebusites Iewes c. pag. 63 Whether men may be compelled to Faith pag. 66 How Protestants spake against compulsion pag. 67 The Libellers Digressions pag. 70 Obedience to God the ground of obedience to the Magistrate pag. 71 Of Triall by disputation pag. 73 B. Iewels Challenge pag. 75 Restraint of Hereticall Bookes pag. 76 Of Gamaliels Counsell pag. 78 The Libellers instance in the French King pag. 79 Of Queene Elizabeths proceedings against Papists pag. 81 The Originall of Seminarie Priestes pag. 84. Wherefore the Scottish Noble-men tooke armes pag. 87 Of Henry 3. K. of France pag. 88 Hâ—w curteously the Pope entreated Henry 4. King of France pag. 92 Of the Queene Mothers dealings towards Protestants pag. 92 The Libellers instances in the Elector Trucces pa. 96 The Archduke of Stiria pag. 96 Charles the 5. pag. 96 Poland and Dantzicke pag. 97 Heluetia Ibid. Flanders Ibid. Of Queene Elizabeths supporting the Hollanders pag. 98 The Libellers instance in the Turke pag. 101 The Libellers grosse lies pag. 102 The Libeller an Atheist pag. 103 The weake is to be borne with but not the wilfull pag. 104 Of Marriage of those of diuers Religions pag. 106 CHAP. X. Of the Punishment which ought to be inflicted vpon Heretiques and Idolaters pag. 108