VVOrshipfull and my louing brother in the lord, I haue receiued your louing aduertisements by writinge, and I honoure you the more as well for that I see theareby your sinceare affection continued towards me, [...] also for your singular zeale euer to maintaine the gospell. In which respects [...] take in good parte your seuere repre­hension and distast of the aduise I lately [...] for a milder course in matters of [Page]Religion, then hath bene for many yeares in this Realme folowed. Wheareas you protest to remaine still my frend (notwithstanding our difference in opi­nion touching this pointe) therein ap­peareth your well grounded affection & 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 Enimies. Christ commaunded vs to loue our neighboure, and declared as you knowe that the Samaritan was neighboure to the Iewe, and thearefore not to be excluded from his loue, howebeit otherwise he could not com­municat with him in diuine affaires. Your zeale is commendable in that you say with Paule: Vtinam abscindantur qui v [...] conturbant, for with him you may so pray that they which withstand & hinder the course of the gospell weare cutt of and rooted out: But in that you wish them to be cutt of by the sword and I contrary wise by the force of gods word, in this our opinions are different. [Page 2]Wherefore my drift is in this Apoligie and defence, first to set doune plainely my opinion, and then to lay open the reasons that moued me theareto. And so to come to the matter. I wish with you and pray as Christe himself did, that all the Kings Maiesties subiects may be made one in Christe, to acknowledge all one god, to embrace all one faith, to liue vnder the rules of one lawe, 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 only in reguard of the soules health, and eternal saluation, but also for the ciuill policie and tem­porall gouernement of his Maiesties Dominions. For whosoeuer would wish or seeke, to nourish diuision in any sorte, 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 praier, as you may well remember, that the Kings Maiestie (exalted to so greate a Monarchie and gouernment of so many kingdomes di­versly sorted, and affected in religion) might haue that gracious vertue of the Adamant stone to drawe vnto him, and [Page] [...] [Page 2] [...] [Page]winne to vnity in faith the people of diuers nations so committed to his charge. For who of vs al doth not desire from his hart that the Protestants, and Papists of England which are many in number, & the Papistes of Ireland, where there are fewe or none other, and the Nobility of Scotland, of the which no small number inclyne that way, would come with vs to the pure light of the gospell, & to our reformed Churches. You remember the Profession of faith which to this intent, and purpose we procured to be set foorth in print at his Maiesties first ingresse into this Realme, but it preuailed not, and had it not bene the respect was borne his Maiestie, it had bene controuled as it was misliked both by the protestant, & papist. And since that to further & aduance our cause, and to proceede in the same purpose, we haue in peaceable manner donne what in vs lieth. Let vs holde on the same moderat course, and striue to preuaile, not by the temporall sword of his Ma­iesties power, but endeuoure to ouer­come by the eternall sword of gods holly word. Which though it be sweete, and not violent, yet is it a two edged svvord [Page 3]that cutteth on euery side and pierceth more dieply to winne the hart of man and alter his vnderstanding for planting the gospell, then any humane force whatsoeuer. I agree further with you, that as it is a pointe of good husbandrie to weede the Corne-fielde before the weedes haue ouergrowen the corne, so likewise may his Maiestie emploie his temporal sword that no Cockle be sowen or rise in the field of the lords Church vnder his protection, and that such as begin to spring vp may be times be cutt of. In matutino interficiebam omnes peccatores terrae. So did that holly king Dauid, & pleased god highly theare with. Thus much your arguments doe proue suffi­ciently. For in this sense the kinge beareth the sworde to destroy all sinne, & sinners in matutino, that is to say betimes while sinne & sinfull erroures are newly budding, & may be cutt of without hurte, and damage to the state of the good and faithfull. And it is our part to be watchfull to discouer them betimes, least if we sleepe too long they spring soe high, and spreade so far that whosoeuer shoulde then attempt to pull them vp, should destroy much corne [Page]withall, & doe more harme then good. This then is the pointe whearein we iarre. You thinke it needefull that the k. Maiestie proceede to authorize, and establish our religion by the sworde, to represse all other sects by seueritie of lawes, such as weare practized in the daies of the late Queene against vs, and against the Papists: And I contrariwise am of opinion that such lawes, and seueritie are in our case vnprofitable, and will hurt rather then helpe the aduancement of our cause; and I take this my aduise to be better grounded then yours in the written worde, to approach neerer to the wisedome and course of gods diuine prouidence, to be more conformable to Christian humanitie, to beseeme better our prince for the assurance of his estate and the aduancement of his noble yssue, and finally to agree best with true ciuill policie for the sweete peace, rest, and repose of this our Republique and increase thereof, as shall appeare by the experience we haue seene with our owne eyes & in these our daies, as well in his Maiesties Dominions, as in all Nations round about vs.

That we haue slept too long all writers agree, & that for many hundred yeares: for who of vs doth not see that the weedes haue ouergrowen the good corne, taken so deepe roote and so far spred, that amoungst his Maiesties. subiects there are two for one of a contrary faith and opposite to ours, and that not in ceremonies only (for then we neede not sturre so much as we haue donne) but in substantiall points of faith yea as vve esteeme in damnable erroures, which we haue notified in our bookes as vvell against. D. Whitguift and other Protestants as against the Papists.

To destroy all these that are in faith opposite vnto vs were ouermuch crueltie; to compell them ro an externall worship against their conscience were no les dangerous and damnable for vs then for them; to impouerish them by statute Iawes were to impouerish our selues being so lincked to them as many waies we are, yea it were a greate weakening to the whole body of the estate to the detriment of our soueraigne Prince, & of the Common wealth: for the wealth of the subiect is the treasure [Page]of the king, & the multitude of his people is his strenght and glory: Gloris Regis multitudo populorum.

These be the grounds that haue moued me to approue and persvvade a more temperat course in matters of Religion, of vvhich opinion though I haue not alwaies bene, & you (as you suppose) note to my shame, yet I holde it not ignominius to chainge for the better vppon these & others so graue conside­rations as in this treatise I shal sett doune for your and others satisfaction.

Saul when he stoned Stephan, and the other Martyres had zeale but vvithout knowledge, so had I while I was of your opinion & confesse with Paul, Sapiebam vt paruulus my vndiscreete zeale blinded my vnderstanding, and in my iudgement there wanted ripenes & maturitie.

As you doe nowe, so did I then storme within my self to see his Maiestie ruled by the Protestants not only in those Papisticall ceremonies of his coronation & vnction, but also in the whole course and practize of the Communion Booke, and administration of sacraments; that he should leaue the wholle state of the Church of England in the same sorte as [Page 5]he found it, & take vpon him the title of supremacie in matters of Religion, a pointe highly blamed in kinge Henry 8. by Master Caluin, (vvho vvithout al con­trouersie vvas one of the chiefest instru­ments of the gospell) & therefor neuer as yet receiued by any of our reformed Churches. At his Maiesties first comming to the Croune vve exspected nothing lesse then this suddaine calme tovvards the Papistes. They liue in peace and pay no more the Statute and that by com­maundement from the kinge. Some that lost theire lands & countrey are novve restored to both with grace, vvhich made me vvonder at the first, & inter into due cōsideration of the fact when (conferring vvith some of knovven vvisedome and zeale) I vnderstoode that the Marques Rosne Lord tresurer of Fraunce sent hethet as Embassadoure did amoungst other pointes very mainly persuade his Maiesty not to force any of his subiects in the busines of Religion, himselfe being (as you knovve) a very good Christian. And farther vnderstanding hovv quietly our breethren in Fraunce liue togeither vvith the Papists vnder lavves prouided for that purpose, I finde that this [Page]Nobleman hath dealt honourably vvith his Maiesty, & giuen the same aduise by vvhich the K. his Master vvonne Fraunce & established his Croune in peace.

Let vs then examine vvhether this aduise agree with the word, & may stand vvith the true zeale of the gospell.

It seemeth to me that vvithout al reply the case is already ouer ruled & resolued by Christs expresse sentence. Matth. 12. In the parable of the see desman vvho sovveed good seede in his fielde, & none but true doctrine. but vvhilest men were a sleepe the enemy of truth came and ouersovved the Cockle of erroure: his seruants had slept so long that the blade shot vp and ouertopt the vvheate before it vvas espied: the zealouse ministers of the truth avvaking, & seeing the fielde in this case, offered to goe & roote out the tares. Vis imus & colligimus ea, say they. This is the question betvveene vs.

Your aunsvveare vvould haue bene to those labourers in the lords haruest, Goe pull them vp by the rootes. but the lords aunsvveare vvas far othervvise: Let them alone (saith he) & let them grovve to­geither vntill the haruest, Sinite vtra (que) crescere vs (que) ad messem. Which by his ovvne [Page 6]interpretation is the end of the vvorlde. & he giueth this reason thereof. Least in pulling vp the Cockle ye roote vp also the vvheate.

If Christe vvill haue it thus vvhy doe you blame my aduise that a Christian kinge should doe the same rather then vse the svvord of force & violence vpon any the like occasions.

The reason that our Sauiour alledgeth is in our case most pregnant & vveighty. For vvhereas in all his Maiesties Do­minions men of all Religions are so lincked togeither vvith vs in blood, alliance, frendship, & othervvise that in pulling vp the one roote the other combined therevvith must necessarily folovve or take some harme, in vvishing his Maiestie to take that course of violence vve sholde not only vvound many that are neere vnto vs, but also greatly preiudise our selues as hath appeared by the attempt to roote out the Papistes in the late Queenes daies, vvhen many of our ovvne brethren vvere brought vvith them to extreame calamity. The father being a Papist vvas throvven out of his house, and spoiled of all his goods; his vvife & children vndonne & [Page]pressed with miserie although they weare most zealous in the lord; and we that had matched in theire families were by these meanes defraunded of our expected snccession to their goods and liuinges. When for the same cause any one of calling lost his life or his goods or otherwise vvas but in disgrace, did not all such loose theire support as vvere lincked vnto him or depended vpon him for theire seruice, and aduancement vvhereof greate numbers vvere no vveedes but very good Corne?

VVherefore I cannot like the reuiuing of such a course againe, sith as you see it proceeedeth not from the spirit of our Sauiour but rather from passion, or at the least from vndiscreete zeale.

The vveedes I confesse doe hinder the grovvth of the good corne, and are there vvith no lesse damage, then vvas the fruteles figtree in the viniard of the lord. and yet the lord of the viniard vvas easily intreated to deale not by threatnings to cutt it doune, but rather to digge about it and to dung it in hope of fruite theareafter. Luc. 13.

Haue vve not seene many such trees chainged vvith time ad patience? VVhat [Page 7]a losse had it bene then to haue cutt them of in theire vnfruteful season? vve should rather in the spirit of meekenes hartely pray for theire conuersion and intreate delay of theire confusion vvere they as sinfull as Sodome, that so doing vve might be knovven to be the true seed of faithfull Abraham.

If you say the trees in question are not oly fruitles but hurtfull in the viniard and in his Maiesties Dominions most dangerous; I aunsvveare that all vveedes are hurtfull in the corne yet not in all cases to be rooted out. VVere not the Iebusites hurtfull vvhen they annoyed the people of the lord vvith theire continuall vvarres and scan­dalous idolatrie? yet for other respects the lord vvoulde haue them remaine in the land of promise vvith the Ievves, Yea the Ievves (although they crucified the sonne of God) are suffered to liue in Christian contreies according to theire lavve. VVe reade that the Samaritans vvere so vnkinde to our Sauiour, that they vvould nether receaue him in theire tovvnes, nor yet giue him bread for his money. Whereat Iames & Iohn (as they thought of a good zeale) could haue [Page]found in theire harts to haue seene them consumed vvth fire from heauen: But the lord rebuked them saying, You know not of what manner spirit you are. The sonne of man came not to destroy mens liues but to saue them. Luc. 9.

This meeke spirit of the lord I vvish vvere follovved of all in hart, vvorde, & deede, and not the ouerthrovve of our aduersaries in faith sought by the arme of flesh. For they being vvith vs al members of one body, & subiects to one soue­raigne, vve must accompt them as bre­thren and loue them as our frends, but much more because we are all children of one heauenly father, who indifferently letteth fall vppon vs from day to day the fruitefull showres of his blessing, and suffereth his sonne to shine vpon them also whilest they liue in this worlde, and may be this his fauoure in time be wonne, and conuerted.

God permitteth the Diuell, to dravve from thence some good, & therein shineth more his wisedome & goodnes, then if he suffered no bad at all in the worlde. The spouse of god is Lilium inter spinas & the lily is most gratefull amoung the brambles: & who woulde cutt of the [Page 8]pricking thorne to destroy and loose the pleasant and sweete-smelling Rose? Sith then there must be haeresies & erroures in the vvorlde as Paul foretelleth vs, & that God is glorified by dravving much good from them for the purifying of his elect, (though it vvere to be vvished that no erroures vvere at all) let vs in destroying them vse such svvette meanes as ap­proach neerest to his diuine vvisedome and prouidence.

Faith is the guift of god alone and is not to be beaten vvith hammers into the head or hart of man. It dependeth not of man but of the election & free praedesti­nation. None comes to me (sayeth Christe) but vvhom my father dravveth vvho thearefore neuer vsed violence, but by his vvorde and meekenes drevve at length all the vvorlde to him and his faith. Vpon these groundes of scripture and Christes example the first and most learned of our profession haue taught that none may be compelled to the faith, and therefore haue vvitten bitterly against those vvho at our first appearing sought by svvorde and fire to roote vs out. And can vve for shame put in execution our selues vvhat vve condemne in others, or [Page]is Doctrine to be altered vvith the exchainge of our state and condicion? vvhat may his Maiesty thinke of vs, if novve vve recall that doctrine vvhich vve haue heeretofore taught to be vvel vvatranted by gods vvorde? Christ his vvordes are infallible, it is the heauenly father alone that can dravve soules to Christianitie, & it is the internal vnction of his spirit that teacheth it and planteth it in mans hart. And thearefore in this case let vs lay force aside, & leaue it to gods goodnes to dravve those vvhom he hath elected, & in the meane tyme not to repine at the prudence of our Prince if he vse & employ all his sub­iects hovvesoeuer affected in Religion to the strengthning of his state and be­nefitt of the common-vvealth.

I deny not but that he must laboure to dravve all his subiects to the truth; but vve differ in the meanes vvhich I hould to be gods holly vvorde.

We haue taught to this effect that euery man may reade the scriptures and search the truth of himself as god shall inspire him. and we hoped that by this meanes all might finde the truth and come to the vnitie of the same faith. But [Page 9]we see it hath not succeded so wel as we exspected. & I feare the cause hath bene for that in times past the rigoure of statute lawes hath as it were fettered the gospel, & the booke of Articles set doune by a fewe heades without cōference with theire brethren, hath hindered our Christian liberty in the interpretation thereof, with lesse showe of truth then did before the decrees of Generall Councells, and the vniforme consent of auncient fathers. For in vayne doth a man reade & search the truth, if he may not as freely interpreate scripture as reade it. And why should we forbid any to be heard in his interpretation whereas in this tyme of so many sects & Religions both within the Realme, & abroade we may as Paul saith better iudge of the truth when we haue heard with patience what euery man can say & alledge in his cause?

He that commaundeth vs to try and examine the spirites whether they be of god or no, woulde neuer giue aduise to extinguish them, or forbid vs to knowe them & vpon what ground they relye. Some lawes forbidding men to expound the word, otherwise then it seemed good to the Church established by the late [Page]Queene, were once in force, which lawes howsoeuer they might seeme tolerable in respect of her, (whom th'Apostle would not permit to speake in the congregation for that she was a woman & not fitt to iudge in such matters if a conference had bene graunted, she being lesse grounded in the knowledge of Gods lawe then our selues) yet now in the raigne of his Maiestie who is profound in learning & mature in iudgement) free conference may be permitted for the libertie of the gospell, as well in the free interpretation as in free reading of it, & the contrarie lawes repealed as ouer violent in such a cause and preiudiciall to the bolting out of the truth, or at the least suspended vntill a Just triall be made by a learned & amiable conference through all the pointes of our controuersies.

This weare a sweete way to come to vnity, 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, then to force them without triall to showe outwardly to be of an other profession then in hart they are. Which [Page 10]howe fruteles a thing it is & might be preiudiciall to the king & state the wise Gouernoure Constantius father to our Constantine the greate may teach vs. Who desirous to knowe what sorte of Christianes he might best trust, set foorth an edict that whosoeuer should refuse to doe sacrifice to the Idolls should be disarmed, dishonered, displaced, & suffer further punishment at the Emperours pleasure. Whereupon some of his Christian Captaines and soldiours did sacrifice to the Idolls: others standing constant in the faith wherein they were baptized woulde neither chaing in hart, nor yet in outward showe seeme other then true & faith­full Christianes.

The wisedome of this Constantius (though then a Pagan) was such as he iudged those Christians, that denied theire faith by this outwarde acte of Idolatry, most vnworthy to serue him who of abase & seruile feare had forsaken the god they serued: but cherished and highly honoured the other, as men, that by theire Religion had learned to be faithfull to whomsoeuer they had giuen theire trothe. This pointe of so deepe [Page]consideration in a Pagan seemeth admi­rable, as it is exceeding comfortable to vs all to see howe the lord hath giuen the like me asure of vnder standing to our king who amoung many instructions giuen the Prince his sonne, obserued the same ground for triall of his subiects, & confessed himself that he neuer found any more faithfull to him in all his distresses then such as had bene faithfull to the Queene his mother, who were not all (you knowe) of his Religion.

Howe certaine a triall this is to discerne loyall harts, he will easily perceiue that looketh into the state of our dayes, wheerein as we see more sects and more inconstancie in beliefe then in any other age since Christe, so withall we finde lesse fidelitie in frendes, lesse trust in seruants, & more dissembling in all states then euer heeretofore was heard or practized. In the later daies saith Christe many shall fall a way from the faith and thinke you that in those daies he shall finde faith & fidelitie of one man to an other? In the same measure that faith is broken toward god in heauen, it will breake & faile assuredly towards man in earth. In matter of faith saieth Paul the hart and [Page 11]tōngue shoulde agree togeither: Corde creditur ad iusticiam, ore autem confessio fit ad salutem. And shall we aduise our Prince who hath bene so vvell brought vp in the schoole of gods vvorde, to vse such meanes vvith his subiects in matters of theire faith as may seperate theire outward behauioure from theire inward conscience, or teach them to be disloyall to himself, by forceinge them to be false to god in theire Religion? By violence of lawes he may make many dissemble theire faith with repining hart & grudge of minde to theire assured damnation, because therein they sinne against theire owne cōsciences: yet sure it is that as no man can alter his opinion as he list or at his pleasure, so force can neuer chainge his faith vntill his groundes & argumētes shall be by better reasons conuinced. The Princes securitie & greatest force lieth in the faithfull hartes of his sub­iectes, & the hart or affection of man is neuer wonne by violence, & if we will bring all to the course of the Primitiue Church, we must note that then no vio­lence was vsed to establish the gospell. The scriptures vveare searched, but the interpretations vvere not restrained as [Page]you may see. 1. Cor. 14. & shall we nowe stop mens mouthes and tye them with statute lawes to the iudgement of afeawe and make theire opinions as a Popish Decree, & that too, before due examina­tion & triall?

In the Primitiue Church the are arose a controuersie whether the lawe of Moises were still to be obserued togeither with the lawe of Christe, for appeasing whereof the Iewes tooke one way not much vnlike to yours, the Apostles an other way such as I nowe persuade. The course of the Apostles was conuenerunt Apostols & 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, & because Christe promised to be where Christians in his name should thus assemble & conferre togeither to finde out the truth, the Christians from that time in like case haue taken the same course.

Pastors and Bushops of the whole worlde were called togeither in the first councell of Nice where that blasphemous Arrius (who denied Christe to be god) [Page 12]vvas yet inuited to the triall of his doctrine, and vvas heard, vvhat he could say for defence thereof; & so from age to age as heresies haue risen in the Churche like course of conference hath bene taken to confirmethe faithfull & conuerte the misbeleeuers, euen vntill these late daies as appeareth by those conferences vvhich haue bene in Germanie not only amoung the Papistes, but also amoung the follovvers of those notable reformers M. Luther & M. Caluin by reason of the diuersities of theire opinions in matters of faith. The Ievves thought by vvhippes & threatninges to stop the mouths of Christes disciples, that they should not persvvade nor speake in the name of lesus: but the more they vvere forbid the more they spake as it hath also fallen out amoung vs of late yeares in England. Such Conslitutions therefore in my opi­nion are not conuenient. & as for my selfe, as I doe not misdoubt the truth of my beleefe or feare any conference or disputation vvith any contrarie secte, so am I not vvedded in such sorte to myne owne sense, that I altogeither disdaigne other mens iudgements in the true meaninge of the scriptures, especially of [Page]those most auncient & therefore most reuerend assemblies from all coastes of the earth vvhere Christians liued, which being neere to the time of the Apostles coulde not but giue great light what doctrine the Apostles had taught in those contreyes, and in what sense the scriptures were deliuered. In this sorte did M. Iuell Openly at Paules Crosse con­fidently challenge the Papistes, & in case that they should disagree from him in the sense & interpretation of the scriptures, he was content to referre himselfe to the vniforme faith of the fathers in the firste six hundred yeares. For it was not likely ouerthrowen, or that any but the Apostles coulde haue that priuiledge to plant Christian doctrine in all nationes of the earth as noteth Tertullian. lib. de prascrip­tionibus.

This Challenge of M. Iuells vvas accepted by his aduersaries, and many a good soule that had care of saluation and desire of the truth vvas much edified thereby, hoping that by this meanes the truth vvoulde come to light, and vvhich vvere the primatiue faith and doctrine of the Apostles be easily discerned. And [Page 13]vvhen some violent heades persuaded that M. Iuells challenge shoulde pro­ceede no further, but that the ansvveares of his aduersaries should be be proclama­tion repressed, many began to stagger and thinke that the truth was rather on theire side, for othervvise (sayd they) vvhy should not the aunsvveares be seene and read, especially vvheare M. Iuells replies vvere rife in euery mans hands. For most certaine it is that the truth feareth no triall, & flieth not the open pulpits and publique disputations. The learned vvriters tooke it then for a disgrace to theire writings to be quitte by proclama­tion vvhich thing once (my selfe being in company at a dinner) vvas cast in M. Iuells dish, & hence it proceeded that the aunsvveares of the aduersaries the more they vvere forbid the better they were esteemed to the disuniting of many that were most earnest before with M. Iuell in his challenge, as the lord Copley (so they termid him) D. Steeuens, & others. And if it shall please his Maiestie, that the said challenge by prosecuted & triall made for the truth, especially amounge the learned in the publique schooles and vniuersities, & that not in one pointe only [Page]but in all, he shall giue greate satisfaction to euey one that in this tyme of so many sects hath care to finde the truth. they that haue the truth shalbe confirmed, & such as knowe it not shall more easily find it by such afree search & inquisition.

Gamaliell is noted by Luke for a man of deepe iudgmēt and worthy Doctoure in the lavve of Moises, & commended much for his politique aduise giuen the high priest, & body of the Councell to take heede to themselues vvhat they en­tended to doe touching the Apostles vvho seemed to them to teach a nevve doctrine. For. sayed he, If this counsell or this worke be of men, it will come to naught, but if it be of God ye cannot destroy it, least ye be found euen fighters against God. And in this kinde he gaue certaine instances in Theodas & Iudas of Galiley. For as the truth cannot be ouercome, so errours and haeresies cannor long stand but vvil at length of them selues perish. & it is certaine that heresies, vvhich arise amoung Christians, are, as Augustine vvd noteth, like the little brookes vvhich by greate shovvers svvel vp for a tyme so mightily, as they seeme to be greate riuers, & runne vvith such violence that [Page 14]they beare avvay or shake very mayne foundations. To passe ouer these tor­rents in theire pride, it vvere too dan­gerous & rash an attempt, to seeke to hinder theire current vvere no les folly. In patience these vvaters are vvith pleasure seene to fall, because they proceede not from any trevve spring as Riuers doe. So fareth it vvith al heresies, & teachers of erroure. They destroy themselues at length though no force for the tyme can tame them, the reason vvhereof is truly deliuerd by Christe in those vvordes Eueri plant which my heauenly father hath not planted shal be rooted vp.

By this then you see that violence is not the best means to plant or conserue the truth, nor to destroy errour. I coulde therefore vvish that an easier hand vvere caryed tovvards all of vvhat Religion soeuer, and the rest left to God vvho knovveth best the season and meanes to compasse that vvich may be most for his glorie.

And if forrine examples may persuade aught, we see how the French Kinge although he be nowe no more of the Reformed Religion findeth himselfe [Page]bound in common humanitie not to persecute them of the Religion, because he found them allwaies faithfull vnto him & ready to maintaine his title to the croune. If this course of proceeding be esteemed honorable in him, howe can any man iustly dislike that our king should mainteine in theire estate and dignity such of this realme of England, as, notwithstanding diuersitie of Re­ligion, vvere allvvaies ready to make good his Right, and vvhen tyme serued receiued him vvith all ioy and gladnes? And if for the faulte of a feavve the vvholle number vvere to be condemned, our partie might exspect but smalle fauoure at his Maiesties hand, amoung vvhom some haue bene found more forvvard against him then amoung them, as may appeare by the late conspiracie, wherein theire erroure was rather to chainge some proceedings then the King. besides that the daunger thereof vvas by some of the Papists first discouered to the state.

And novve that this milde dealing is sufficiently proued not to be contrary to the vvorde, let vs see a while vvhat course is best in humaine and ciuill policie.

The vvisest Princes & greatest states­men indure vvithin theire dominions in the case proposed, diuers sects and sortes of Religion contrary to theire ovvne. Let vs behold the experience as vvel of those that indure them, as of those that haue bent theire sorces by violence to roote them out; as first for example, our late Queene vvas not of her self enclyned to force or constrayne the consciences of the Papists her subiects, and vvith that moderat course vvhich she held in the beginning of her raigne she gained the generall good liking of all partes, and liued in greate securitie of her personne: But vvhen she vvas once dravvne by men of violent spirits to roote them out by losse of fortunes, liberty, & life, she found by experience that the more they vvere afflicted the more theire numbers daily increased, & her selfe put often in feare as vvel of insurrections at home, as inuasions from abroade vnder coloure of relieuing men so grieuously oppressed.

The greatest force that euer she vsed to roote them out vvas about the yeare of our lord. 1581. & inquirie being made in the yeare follovving of the number of Recusants they vvere found by the bills [Page]of Sir Ovven Hopton then Lieuetenant of the Tovvre & others in commission to haue increased in the circuite of that yeare ten for one. She assaied an other vvay by banishment of some, losse of good, & life of others, yet left she at her death more papistes then vvhen she first began those violent courses; besides huge numbers of close papists and theire vvell vvillers, amoung vvhich are many of high calling vvho in reguard that it con­cerneth theire soules & euerlasting life could not liue but vvith a most fearefull disgust. The vvarres also vvhich haue bene cōtinued in Ireland against Oneale, Desmound, and Tirone haue bene tedious, blooddy, & coastly, all which might haue bene auoyded with carying a gentle hand ouer them, & suffering them according to theire religion, vvhich notwithstanding is so firmely grounded in theire hartes, as very fewe persons of marke doe at this tyme embrace the liberty of the gospell. besides that the contrey hath bene in hazard to be lost & planted vvith a potent enemye.

You will perhaps reply that in Scotland our brethren had better successe vvhen they tooke armes in the daies of his [Page 16]Maiesties mother for the spreading of the gospel: yet you must confesse that it vvas but small discretion to set all vpon the vncertainty of a battaile. Many like violent attempts haue bene practized in that Realme through zeale of Religion, but by clemencie and moderation his Maiesty hath not only escaped the daungers, but also made himselfe a peaceable master & lord ouer them all, imitating heerein that most renounced French king Henry 3. who perceiuing the fire of Ciuill warres to kindle be­twene the king of Nauarre, who was of the Religion, & the house of Loraine would breake neither with the one nor the other, but fauoured them both so farre, as in the end he made himselfe peaceably head of them both, vvho afterwards vvholly depended vpon his vvill & pleasure. To continue yet further in the affaires of Fraunce, they that haue seene the successe may witnesse that no violence coulde vvorke out them of the Religion in the time and raigne of Charles 9. & since the saide King Henries death the force of Spaine ioyned vvith Fraunce vnder the conduct of the dukes of Parma & Du Maine did not so much [Page]preuaile in Fraunce as did the Bushop of Rome his courteous entreating the nowe king & his adherents although of a contrary Religion vnto him. If the Pope will for his more aduantage yeelde to them in some thinges who were his greatest enemies, what neede we be so straight laced against our owne Con­treymen for matters of religion? May not his Maiesties example of clemency tovvards the Papistes heere, moue some prince abroade to be fauorable to our brethren? Is not the Masse suffered at Rochell, & other like townes in Fraunce in hope that they of the Religion may be likewise suffered in Paris & other such townes in Fraunce? Haue not our bre­thren in Holland offered to admit the Papistes to preach & say Masse in theire Contreies, so that they might haue like liberty in all the other Prouinces? If we haue the truth why should we feare that other Religions should haue liberty with vs? & why may not the King doe as the Queene-mother did in Fraunce who being a strainger in the contrey, & at the death of her husband the gouerment of the realme fallinge into her hands during the minoritie of her children, did iudge [Page 17]it the wisest way for the maintenance of her authority, to keepe stil on foote the oppositiōs which she found either by di­uersitie of Religion or otherwise, & to fauour them all in such sorte as still she might be able to curb the stronger by supporting the feeble and weaker partie.

Euery little gouernoure in Faunce that hath vnder his charge a towne or prouince where men of sundry Religions liue, as the Duke Memorancy, the Duke Bullion, Diguiers and the like taketh the same course as the Queene mother did, & so keepeth his places or prouinces at his deuotion & in due obedience. And at this day in Fraunce you see no vndiscreetely zealous man in greate fa­uoure with the King or in high estate to gouerne, that by the moderation of such as are not too forward the insolency of other (whom zeale may moue to be trouble some) may be repressed. And thus the countrey is kept in greater peace & quietnes then hath bene seene in Fraunce for 40. yeares before, & that chiefely by the diligēce & dexteritie of two especiall fauorites of the kinge, the Marques of Rosne high Tresurer & Monsieur de Villaroy principal Secretary, both of them [Page]of far different yet temperat humore in religion.

Nowe then let vs see what successe they had that tooke the contrary course of violence. Truxes in these our daies B. of Colen became a Lutheran, & desirous to bring the contrey of his Electorship (& so in time the wholle Empire) to Lutheranisme vsed no vio­lence against his subiects that vvere Pa­pists, vntill Cassimer gaue him contrary councell, by which he cleane ouerthrewe himselfe, liued in banishment, died in beggery, & left the contrey without 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 wolde be­come Papist like himselfe. & novve it is euident that the moderat gouernment of his father was much better, vvho consi­dering hovv daungerous a neighboure he had, & the number of those who other­wise woulde haue liued discontended in his contrey, permitted them theire re­ligion & intreated them no worse then [Page 18]his other subiects, vvhereby he ended his daies in peace; vvhereas his sonne, following a more headdy course of go­uernment, vvas the occasion that some of his subiects departed theire contrey & had entrecourse vvith the Turke, others staied & dissembled theire religion, while Canisia the key & stay of that contrey vvas deliuered vp by them to the Turke, vvho the more freely spoiled all the land because the Archduke, hauing lost the hartes of his subiects, vvanted men and meanes to resist him. A vvorthy but lamentable mirror for all Princes to looke in, & behold hovv perilous a thing it is to vse violence against what­soeuer religion, but especially for England, that so neere at hand hath such mighty kinges, vvho perhapps vvold be glad of the like occasions. We haue sometimes supported theire subiects against them for zeale of religion, and therefore vve haue iust cause to feare the like measure.

If Charles 5. in Germany had not abated the flame of ciuill warres by his conniuence & toleration, the French king had made as easy an entrance into other parts of the empire as he did into [Page]those three Imperiall tounes Metz, Towle, & Verdun: but by the losse of these citties his successours haue learned to take a more milde course vvith theire subiects of whatsoeuer Religion, least they shold open a more daungerous gap for the Turke the professed enemy of the Empire, & all Christiendome.

The like toleration as in the Empire is also permitted in the kingdome of Poland by reason of the Moscouit bor­dering vpon them & in Dantzik (as you knowe) there is publique profession of both religions.

In Zuitzerland at the first heate many a blooddy battaile was fought for reli­gion, but in tyme thy learned to ioyne wisedome with zeale for conseruation of the state, & nowe they liue in peace with all securitie tolerating within theire Cantons the one & the other Religion.

If the king of Spaine had at first per­mitted libertie of religion in the lowe contreis, he had spared many a million both of men & money, & enioyed with peace that, vvich he is neuer like to recouer. In that glasse likewise may we see howe ready Princes are vpon such occasions to weaken the forces of other [Page 19]Princes theire neighboures, whose puissance they feare, or enuye theire glory.

But nowe let vs looke home, & we shall see Ireland ouergrowen with pa­pasts, who haue not dissembled them­selues as by the late vvarres appeared but (especially att the Queenes death when not only in the contrey generally, but also in the chiefe tounes (where they were most restrayned) made theire publique processions after the papisticall fashion, where the Right honorable the novve Earle of Deuonshire most sage & vvise in his gouernment, not by force but faire meanes suppressing theire feruour, con­serued the Contrey in peace & obedience to his Maiesty, & we see that the kinge doth not dislike that course by his sin­gular fauoure to Tyrone & his complices.

Scotland for the face of the Church is generally of our reformed Religion: yet hath the Papist part so greate a sway in the contrey and so mighty a supporte of the Nobilitie, that not many yeares since they encountred the earle of Arguile in the fielde & gaue him the ouerthrovve. Howbeit they fled before the face of the king when the came in person, leauing [Page]theire houses & contrey at his Maiesties deuotion.

England is much more diuided into sectes especially into three, the Pro­testants only allowed by authoritie in the Realme, the Papists who pretend anti­quitie, & thirdly our selues who nolesse desire to reforme the Protestant abuses, then they haue donne the Papistes. The state of his Maie sties Dominiōs standing thus then as you see, what wise man can wish him to stuire much against any? For what man may iustly repine if he but only abstaine from violence? We may very well content our selues that our king is of our faith, & will not suffer vs & our doctrine to be either disgraced or defaced. & a temperat course with the Papistes may winne them to be as ready as others to withstand all foreine in­uasions or home insurrectiōs if either of both vnder what pretext soeuer should happen. And in like case as was our Portugall voiage, or vpon any reuolt of the Indians, or tumult in Fraunce, ten thousand Papistes woulde doe more seruice in winning to them the inhabitāts of those partes (being as they are affected in religion) then thrice tolde so many of [Page 20]vs. Thus may you see what mildnes will doe & howe lately Repentance may followe the greene & vnripe heades of Roboams young vnaduised & violent counsellours.

I will adde yet an example in the Monarchie of the 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 chainge vvith violence the Re­ligion in such kingdomes as he might happily subdue. Wherevpon some haue more easily yeelded vnto his conquest, & others oppressed by theire owne Princes, & perturbed with ciuill warres haue called the Turke vnto them, & made him lord of the wholle land which they woulde neuer haue donne, if it had bene 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 to call in the Turke, hoping that vnder his gouernement he might more freely preach the gospell. & for [Page]the greater glory of theire nation, & theire Prince his aduancemēt the French doe best like the same course of tolera­tion in Religion, & haue found by practise that they liue in peace with the exercise of both religions all most in all theire tounes. not without greate hope that in reuolution of tymes theire king may haue thereby a more easy 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 contrey as he should neuer haue obtained, if there had bene the least suspicion of forcing theire consciences, & in vaine should he ayme at the king­domes of Nauarre, & Naples, or the Dutchy of Millaine, were he an enemy to theire Religion. Why then might not our king take the like course for oc­casions or pretensions abroade, & his safety at home, it being the readiest way to keepe al his forces vnited, & all his subiects in most dutiful affectiō towardes him & his rovall yssue. For whosoeuer considereth the multitude of his people & theire valor, howe easily they are leauied, howe speedily imbarked for any [Page 21]contrey, shal 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 kings of Poland, or be ready to imbrace any occasion offered for the encrease of this Monarchie.

The French king was glad to see our late Queene embarked in the warres of the lowe Contreies, at vvhat time per­chaunce by reason of his trobles she might haue recouered the Dutchy of Normandy, & perhaps the better parte of Fraunce as she was once resolud to haue donne by the aduise of Duke Cas­simer, & she had gonne forwarde had it not bene laied cleerely before her eyes howe odious she had made herselfe vnto that nation by persecuting her subiectes at home with taxations & torture. & to this purpose they published in print the seuere lawes which she had made against the Masse & the Papists.

They that called in the Spaniard would haue yeelded more vvillingly to theire ancient Dukes of Normandy, had thy not bene vvithdrawen vvith feare of loosing the exercise of theire Religion. And if Fraunce should fall againe (as it may) [Page]into the like daunger vpon some nevve occasion, vvere it not to be vvished that such partes theire of as vvoulde seeke to be vnder the gouernement of a strainger, might fall rather into our hands then any other?

By this you may perceiue that the Marquis Rosne his conceipt vvas not to our disaduantage. For they of the Re­ligion in Fraunce in time of ciuill vvarres may giue vs an entry, & the other the rather for our alliance vvith many of theire Princes vvill giue vs a plancke 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 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 subiects vvith sweete behauiour to cutt 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 indifferenly, [Page 22]& to put none out of his English Arke, 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 Spantard, & 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 gott many king­domes by tolerating theire Religions: but when there arose a newe secte in his owne lawe, passion & presumption made him forget the Principle by which he grewe to be so greate, & so he lost by one reuolte the halfe of his Empire (which nowe the Persian enioyeth) whilest by Warre & force he striued to gaine them. The meanes to apease dissentions are not rough speeches nor hard vsages, vvhich if in all quarells it be true (as Salomon saieth) then is it much more in matters of vnderstanding as are faith and Religion, vvherein vvhensoeuer vvillfullnes is [Page]ioyned, perswasion may perhaps preuaile alone, but force vvithout reason neuer.

All violent proceedings engendre grudge of hart in him that is oppressed; and prouoketh to reuenge, if gods grace hinder not, & so commonly is of smalle continuance because the subiect (quitting thereby the naturall affection due to his Prince and contrey) seeketh for redresse abroade, and resteth his affection most commonly vpon the open and profest enimy of the state.

Queene Elizabeth vvas highly blamed of all statesmen abroade that she being too streight vvith her Papisticall subiects at home for the education & bringing vp of theire children, gaue them thereby occasion to seeke to foreine Princes, vvhere they might sucke from theire youth affection to her enimies. His Ma­iesty in my poore opinion may doe much better to call them home not by threat­ninge Proclamations vvhich hetherto we see could neuer preuaile, but by per­mittinge them at home such instruction as god shall inspire in theire hartes according to his eternall election, and predestination for euery good guifte and faith especially is from aboue. Force none [Page 23]to fly theire contrey by persecution, and fevve or none vvill goe to be priested abroade.

Finally, in reason of state, if you vvill haue his Maiesty streight laced that he may not looke vpon a Papiste, nor abide a Masse vvithin hi Realme, vvhere shall you finde in Christendome a vvorthy match for the Prince his sonne? No daughter of Fraunce or Spaine vvill come into England vvithout theire chappells open after the Papistes fashion. Shall vve let Flaunders vpon this scrupulous pointe befall to Frannce, or shall not vve rather seeke it for our selues by the mariage of a daughter of Spaine? And vvhereas all the Croune of Spaine may descend vpon a daughter both by theire auncient lavves, & the present proba­bilitie, shall vve leaue that garland to others & depriue our selues by such nice pointes of all possibilitie to that succession? I tell you plainely my con­ceipte, we should doe his Maiestie and the realm heering greate wronge, & very much hinder the propagation and course of the gospell.

Let vs therefore heere after vse a more Christian and charitable proceeding with [Page]them that differ from vs in Religion if they cannot be persuaded by our life and doctrine to be of our fellovveship and communion, let them remaine a gods name (as they are) Recusants. for to compell them by penall lavves to our churches or to receiue the supper of the lord cannot be called by any pretext an Apostolicall resormation, for if our treasure be pearles indeede, vvhy shall vve cast them before svvine and dispense them to men vnvvorthy? Paule saieth that in such thinges vve must shunne them & not admit them so long as they remaine faithles. for as god & Beliall haue no par­ticipation, so the faithfull and vnfaithfull may not haue parte togeither nor eate of the altare of god & altare of Idolles.

Let vs rather practise the meanes vvhich we finde in the worde to reclaime such as erre, & in the meane tyme liue in morall amitie one vvith an other, for the good & securitie of our king and contrey & 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 [Page 24]at home & abroade is euident) it is good vve be not singuler but conforme our appetites & opinions to the example of our sauiour, the inclynation of our soue­raigne, the vvisedome of his moste ho­norable Councell, & commone course of the vvholle vvorlde. And thus much for the defence of my opinion & (as I hope, at least vvise vvish) reformation of yours. To vvhich hovvsoeuer it shall please god to giue his blessing, yet ac­coumpt me still your frend & as faithfull in the lord nowe as euer.