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
Common-wealth where Heresie and Idolatrie is exercised Emperours plagued for toleration Constantius 21 Theodoret and after him Nicephorus speaking of Constantius say At that time when he heard that Iulian whom he had declared Caesar of all Europe began to conspire and moue sedition against him that had extolled him to so great honour departing from Syria into Cilicia he fell into an Apoplexie and died Because he kept not the heritage of his Fathers pietie whole he was destitute of that helper which his Father had ordained for him wherefore he grieuouslie and bitterly lamented that he had changed Religion Theodoret. lib. 2. cap. 31. Niceph. lib. 9. cap. 50. lib. 10. cap. 1. For he repented of three things although all too late as Greg. Nazianzen testifieth 1. That he had elected Iulian to be Caesar 2. That he had banished Athanasius 3. That he had changed Religion Naz. in vita Atha apud Nice priori loco 22 Iulian. Also The death of wicked Iulian as Theodoret speaketh declared his temeritie and impietie in granting toleration to the Gentiles and to all Heretiques For going ouer into Persia to warre against the Christians vpon the sudden he was wounded with an arrow which he tooke out of his body and filling his hand full of blood he threw it vp into the aire crying out Thou hast ouercome ô Galilean so this blasphemous dogge termed our blessed Sauiour thou hast ouer come and so died presently Theodor lib. 3. cap. 20. Niceph. lib. 10. cap. 34. 23 Likewise Valens Valens that great fauourer of Heretiques being in great distresse was forsaken of his brother Valentinian who sent him answere that it was not lawfull to ayde him that fought against God and refusing the councell of Terentius and Traiane his Captaines and of Isaac Bishop of Bretanioa who tould him that fighting against God he must needes be dest tute of Gods helpe would notwithstanding desperately fight against the Barbarians and sending his armie to the battaile he withdrew himselfe into a village hard by expecting the euent of the field But his Soldiers being not able to stand in the Barbarians face turned their backes and fled the Barbarians pursuing after them made a great slaughter and comming vpon the village where Valens was they burned it together with the Emperour Theod. l. 4. cap. 28. Niceph. lib. 11. c. 49. 50. 24 Basiliscus the Tyrant being by Gods iudgements betraied by his owne Captaines Basiliscus and deliuered into the hands of Zeno the Emperour was sent into Cappadocia and there murdered with his wife and children Niceph. lib. 16. cap. 8. 25 Hauing spoken of the Emperours on whom God shewed his iudgements for wicked toleration and collusion with Heretiques it remaineth to speake a word or two of common-wealthes which in like maner were punished by diuine wrath Common-wealthes and cities plagued for Toleration Nicomedia 26 Constantius in fauour of the Arians calling diuers Synods at Nicomedia when there was a Synode congregated a sudden earthquake ouerthrew almost all the buildings in the citie together with the temple that had beene but lately built and the citie walles wherewith infinite numbers were slaine and the timber taking fire by reason of the furnaces baths and shops of artificers the whole Citie seemed as it had beene but one bonefire Nice lib. 9. cap. 39. The Roman Empire 27 During the raigne of Iulian the Apostata God sent diuers calamities into the Roman Empire insomuch that it was not safe for men to tarrie within dores by reason of earthquakes nor to walke abroad by reason of great tempests of thunders lightnings haile c. Alexandria The citie of Alexandria was ouerflowne and drowned with the sea Also at other times the drought was so great that it killed all fruits and infected the aire whereupon ensued such a famine that men were faine to feed on beasts foode which ended with a pestilence and very great mortalitie 28 Of Valens his times thus writeth Nicephorus After the warre against Procopius there fell haile as big as great stones and there were such earthquakes in diuers places which did very great harme in many countries Nicea but quite ouerthrew Nicca a citie in Bithynia This was the twelfth yeare after the Subuersion of Nicomedia And not long after by another earthquake Seruia a citie in Hellespont Seruia was vtterly destroyed And a little after shewing the cause of these calamities he addeth This haile and earthquakes as most men thinke Note well proceeded from the anger of God against the Emperor because he banished many Bishops and was about to put to death whosoeuer did not subscribe vnto the opinions of Eudoxius Nicep li. 11. c. 5. CHAP. IX A Consideration of an Epistle apologeticall written by a Puritane-Papist in fauour of Protestants Papists and those of the Reformation HAVING laide downe such Reasons as in my simple opinion may moue any reasonable moderate and sober man fearing God to derest factious Toleration it remaineth to answer the arguments of the contrarie Paradox which because they are couched together in a small Pamphlet lately cast abroad to moue sedition I will briefly examine that whole Tractate ab ouo admalum as they say It is a litle booke in 8o. conterning 3. sheets of paper the number of euery folio shal be set in the margine in his due place the former side or face shal be distinguished by the letter a and the latter by b The Title is this Fol. 1 a AN EPISTLE OR APOLOGIE 1 Yea rather of a false idolatrous and vncharitable Papist of a true and charitable brother of the reformed Church in fauour of Protestants Papists and those of the Reformation for a 2 As if the proceedings against Papists hitherto were immoderate more moderat course of proceeding in matters of Religion by searching the Scriptures and examining their Spirits for the sense and true meaning of them by a peaceable conference and such easy meanes as were practised in the Apostolicall and Primitiue Church for planting the faith and rooting out of errour tending to 3 He speaketh by contraries vnitie of Religion loyaltie to the Kings Maiestie increase of honour to him and his posterity and good of the Common-wealth ANSWER A CERTAINE Stranger comming on Embassage vnto the Senators of Rome and colouring his hoarie haire and pale cheeks with vermillion hiew a graue Senatour espying the deceit stoode vp and saide What synceritie are we to expect for at this mans hands whose lockes and lookes and lips doe lie So the Libeller counterfeiting a sweete voice as Iacobs but hauing rough hands as Esaus The auctor of the Epistle a dissembling Hypocrite styling himselfe a true and charitable Brother of the Reformed Church being indeed an old Idolatrous Papist that hateth to be reformed what synceritie are we to looke for at his hands that so notablie dissembleth his religion euen at the first entrance But for all his cunning
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
deliuer vs from that viperous and bloudie generation 4 The Pope who being the great Antichrist is to exercise all his malice against Christians not Iewes and Infidels for a summe of money impiously tolerateth cursed Iewes to erect Synagogues and openly to exercise their blasphemies against Christ Iesus our blessed Sauiour to the disgrace and high contempt of Christian Religion as appeareth in the Penitentiarie Taxe But his example can be no warrant for Christian Princes in such maner to tolerate Heresie and Idolatrie The zeale of Iames and Iohn exorbitant 5 The desire of Iames and Iohn proceeded from exorbitant and preposterous zeale for the Gospell had not beene yet preached vnto the Samaritans But the case of Papistes is farre otherwise The Papistes what members Subiectes and Children they be 6 The Papistes are members of the same body with vs but rotten members that must be cut off least the whole be infected They are Subiects to one Soueraigne with vs but disloyall Subiects who acknowledge an other Superiour the Pope They are Children of one heauenly Father with vs but bastardly and rebellious Children that haue forsaken the Lord gone a whoring after strange gods There follow foure Reasons more but I see not how they conclude Vnreasonable Reasons I God permitteth the Diuell to draw from thence some good Ergo Papistes ought to be tolerated who belike are the Diuels children II The spouse of Christ is Lilium inter spinas Ergo the spinie Papistes are to be tolerated to pricke and vex the Church III The Rose smels sweetely Ergo The thornie pricking Papistes are to be tolerated IV Heresies and errour must necessarily be in the world Ergo Papistes must be tolerated to broach and teach them I see not what coherence there is betweene the Antecedent and Consequence of these Enthymems no more between the Antecedent and Consequence of them who said Why dowe not euill that good may come therof whose damnation is most iust as the Apostle speaketh Rom. 3.8 But let vs proceed Faith is the 1 So is repentance the gift of God as well as faith and yet a thiefe may be hanged well enough gift of God alone and is not to be beaten with hammers into the head or heart of man It dependeth not of man but of the election and free praedestination None comes to me saith Christ but whom my Father draweth who therefore 2 Was not Paul violently drawes vnto Christ and did not he say Compell them to come in neuer vsed violence but by his word and meeknesse drew at length all the world to him and his faith Vpon these grounds of Scripture and Christes example the first and most learned of our profession haue taught that none may be 3 So do we teach likewise we cōpell not to the faith but to cease from broaching errors and to vse the meanes to obtaine saith compelled to the faith and therefore haue written bitterly against those who at our first appearing sought by sword and fire to root vs out And can we for shame 4 This is the very practise of Papists put in execution our selues what we condemne in others or b is doctrine to be altered with the exchange of our state and condition What may his Maiestie thinke of vs if now we recall the doctrine which we haue heretofore taught to be well warranted by Gods word Christ his words are infallible it is the heauenly Father alone that can draw soules to Christianitie and it is the internall vnction of his spirit that teacheth it and planteth it in mans heart And therefore in this case let vs lay force aside and 5 But we must not neglect the meanes otherwise it will be required at our hands leaue it to Gods goodnesse to draw those whom he hath elected and in the meane time not to repine at the prudence of our Prince if he vse and employ all his subiects 6 As if the prince were not to care for the establishing of Gods true and sincere worship within his dominions howsoeuer affected in Religion to the strengthening of his state and benefit of the Common-wealth Faith is the gift of God and what followeth thereof I know Faith is the gift of God and that none may compell the hearts and wills of men But yet God doth ordinarily kindle faith in our harts by the preaching of the word for Paul saith Faith commeth by hearing and hearing by the word of God Rom. 10. Wherefore Christian Princes ought to haue speciall care that the preaching of the word be pure and sincere that it be not adulterated or corrupted by the inuentions of men Men should be compelled not to the faith but to the places where Faith is taught Againe albeit no man may be compelled to faith that it is not the worke of humane strength to frame new hearts and new wills in men yet may they be restrained and kept in obedience by good Lawes and affliction that they do not broach and teach false and hereticall opinions that they be not carried into all licencious wickednesse and that by their euill examples they giue no scandall vnto others Besides Repentance and Sanctification are also the gifts of God and yet ought the Magistrate to execute vengeance vpon all malefactours according to the quality of their offence So ought he in this case compell men to the outward discipline Moreouer if faith because it is the gift of God ought to be permitted free vnto euery man Wherfore did Paul strike the false Prophet which would haue drawen the Proconsull from the faith with blindnesse Act. 13. Why do the Scriptures commaund that the seducing Idolater be slaine without any mercie Why do they command vs to auoid an Heretique after once or twise admonition Concerning our first Teachers and Professours their purpose was to moue the Popish Clergie to delight rather in teaching then in tormenting poore soules How the Protestants spake against compulsion for they thought it a strange kind of preaching to driue men to beleeue by whipping as Boner and others did Or els they detested their violent and furious maner of compulsion who neither tooke paines to perswade nor allowed men time to learne those things which they forced them to beleeue But if some of our first Professours were of the contrary opinion it cannot preiudice vs halfe so much as this suite and defence for toleration doth the papistes the greate braggers of vnity who now for some priuate respects maintaine this paradoxe directly against the doctrine and practise of their Church I denie not but that he must labour to draw all his subiects to the trueth but we differ in the meanes which I holde to be Gods holy word We 1 Lucian-like scoffing of the Libeller haue taught to this effect that euery man may reade the Scriptures and search the trueth of himselfe as God shall inspire him and we hoped that by this meanes all
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