CHAP. I. ¶ Of the diuersitie of Opinions concerning Pacification.

Diuers opini­ons concer­ning Pacifica­tion. DIVERS haue beene the proiects, deuises and pra­ctises of sundrie men, to redresse the difference in Religion and disparitie of worship, which now for many ages haue vexed the Christian world.

Some haue thought it necessarie that the com­mon Cause were debated in a free,I A generall Councell. lawfull and ge­nerall Councell. Which would to God we might see so assembled and ordered by Christian Princes, as the WORD OF GOD preuailing, and all our [Page 2]Controuersies taken away; there might be but one flocke and one folde, as there is but one Shepheard Christ Iesus. But this cannot be obtained of the aduerse partie, without most vniust and vnequall conditions, of appointing him to be the iudge of our cause, whom we are to charge before Almighty GOD,No man ought to be Iudge in his owne cause. his holy Angels, and his whole Parliament of Saints, to be the very same great ANTICHRIST, whom the Scriptures foretold should come for iust punishment of the wicked, who haue not receaued the loue of the trueth; and the very head of that great Whoore, which hath made all kingdomes drunke with the cup of her fornications. Wherefore seeing such a free and lawfull assemblie cannot be had, we must remitte our selues to the Great Day of triall, when Christ shall come with thousandes of his mightie Angels to iudge the quicke and the dead, and before Saints and Angels, before Heauen and Earth (all Creatures bearing witnesse of his Iustice) giue sentence according to his written-word on our side against our aduersaries.

Others imagined that the difference betweene both Religions is not so great, but that there might be a Reconciliation made betweene them without any great difficultie:II. Reconciliation. that we dissent but onely in sophisticall captions of words and tearmes: and that but for the humors of the Diuines of both side, all things might be composed very easilie. But these drones and dreamers, because they thinke there may be an agreement betweene Christ and Antichrist, light and darkenesse, truth and falshood, God and the Diuell, I will remit vntill some other [Page 3]day of hearing, as being vnworthy in this place (where breuity is intended, and other more neces­sarie points to be handled) to receaue their an­swer.

III. Toleration.A third sort there are, who to take away all con­trarie profession, to extirpate heresies, to represse schismes, to restraine sects, and to procure vnitie in Religion, iudge this the onely meanes, to wit, to permit the promiscuous vse of all Religions, to to­lerate all Sects, to abandon no Heretique or pro­fession whatsoeuer. Which wicked deuise how contrarie it is vnto the Word of GOD, and the rule of reason; how abhorrent from all examples of for­mer ages and states; and how pernicious vnto the Common-wealth, I will (God willing) declare in as few wordes and with as much perspicuitie as may be.

CHAP. II. Reasons against Toleration and Permission of diuers Religions, out of the Old Testament.

Toleration wicked and vnlawfull prooued out of the Old Test. Moses.1 IN the Old Testament, all communion and societie with Idolaters, heretiques and schismatiques is vtterlie forbidden and prohibited. Hence it is that Moses spake vnto the Congregation, Depart from the tents of these wicked men (Korah, Dathan and Abiram) and touch nothing of theirs, least you perish in all their sinnes. Numb. 16.26.

2 It is commanded in the Law, that the false [Page 4]Prophet and the seducing Idolater, whether he be our brother, or sonne, or daughter, or wife, or friend; should be taken away from amongst vs and slaine, that all Israël may heare, and see, and feare, and not dare to commit the like. Thou shalt not consent vnto him (saith the Text) nor heare him, neither shall thine eye pittie him, nor shew mercie, nor keepe him secrete: But thou shalt euen kill him: thine hand shall be first vpon him to put him to death, and then the handes of all the people, &c. Deut. 13.1. & seqq.

3 Againe, There shall not be amongst you man nor woman, nor familie, nor tribe which shall turne his hart away this day from the Lord our God, to go and serue the gods of these Nations: there shall not be amongst you any roote that bringeth forth Gall and Wormewood. Deut. 29.18.

4 Hitherto appertaineth that for the fact of Achan who tooke of the excommunicate things being sacrificed vnto Idols, the Children of Israël could not stand before the face of their enemies. Iosh. 7.1.5. And God threatned he would be no more with them except they would destroy the peccant and guiltie person from amongst them. Iosh. 7.12.

5 This anger of God the Israëlites feared, in so much as when the Reubenites, the Gadites and the halfe tribe of Manasses, whose lot fell beyond the riuer, built themselues an Altar vpon the borders of Iordan; they came to warre against them with this exprobration: Haue we too little wickednesse of Peor, whereof we are not cleansed vnto this day, though a Plague came vpon the congregation of the Lord? Yee [Page 5]also are turned away this day from the Lord: and seeing yee rebell this day against the Lord, euen to morrow he will be wroth with all the Congregation of Israël. Not­withstanding if the land of your possession be vncleane, come yee ouer vnto the Land of the possession of the Lord, wherein the Lords Tabernacle dwelleth, and take possession among vs; but rebell not against the Lord, nor rebell against vs in building you an Altar, besides the Altar of the Lord our God. Iosh. 22.17.18.19. But when the other excused themselues, that they built the Altar, not for sacrifices and offerings, but only for a witnesse, then were the Israëlites con­tented and their anger appeased.

6 Neither doe the Scriptures forbid vs onely the companie and societie of our Bretheren which were Idolaters and Heretiques, but also of any Stranger dwelling among vs, and of our Neigh­bours about vs. Take good heed vnto your selues that you loue the Lord you God: Else, if you goe backe and cleaue vnto the rest of these Nations, that is, of them which remaine with you, and shall make marriages with them, and goe to them and they to you: Know you for certaine, that the Lord your God will cast out no moe of these Nations from before you, but they shall be a snare and destruction vnto you, and a whip on your sides and thornes in your eyes, vntill you perishout of this good Land, which the Lord your God hath giuen you. Iosh. 23.11.12.13.

7 Hereupon after the death of Ioshua,The Booke of Iudges. when the Israëlites had made a league with the Cananites, an Angell of the Lord came vp from Gilgal to Bochim, saying in the person of God, I promised that I would [Page 6]neuer breake my couenant with you; so that you made no couenant with the Inhabitants of this Land, but breake downe their Altars: But you haue not obeyed my voice. Why haue you done this? Wherefore I will not cast them out before you, but they shal be as thornes vnto your sides, and their gods shall be your destructi­on. Iudg. 2.2.3.

By the exam­ple of Kings.8 Diuerse was the estate of the Kings of Israël and Iudah, according as they walked with God, prospering when they trusted in God and worship­ped him purely and sincerely: and decaying when they forsooke him, and corrupted the sinceritie of Gods worship and Religion. The Kingly Prophet Dauid exhorteth Kings to be wise, Dauid. and Iudges to be well aduised that they worship GOD and his Annoyn­ted, denouncing to the Aduersaries the Almightie power of Christ, to the confusion of all that set themselues against him. Psal. 2.10.11.12.

9 And for himselfe, speaking of Idolaters, he protesteth saying: Their offerings of blood will I not offer, neither make mention of their names with my lips. Psal. 16.4. Wherefore this godly King had a very prosperous raigne, and good successe in all things, as himselfe often acknowledgeth. 1. Sam. 15. Psal. 18.2. Sam. 22.

10 King Salomon,Salomon. his Sonne, because he fully established the seruice of God according to all that had beene commanded by the Prophets, the Lord also established his seate, and encreased his glory aboue all the Kings of the earth: till he began to de­cline from the Lord his God, and brought the ab­hominable Idols of the Strange women whom he [Page 7]loued into his Kingdome and houses. 1. King. 10. Then the Lord raysed vp his Seruant against him; who also in the daies of his Sonne, so rent away the ten tribes of Israël from the house of Dauid, that they neuer returned vnto it againe.

11 Rehoboam, Salomons Sonne,Rehoboam. because he permitted Iudah to corrupt true Religion, to make them high places and Images, and groues on euery high hill and vnder euery greene tree; therefore Shishak King of Egypt came vp against Ierusalem, and tooke the treasures of the house of the Lord, and the treasures of the Kings house, and tooke away all. &c. 1. King. 14.23.25.

12 Abiiah the Sonne of Rehoboam because he walked in his Fathers sinnes,Abiiah. and was polluted with Idols had continuall warre with Ieroboam King of Israël. 1. King. 15.3.7.

13 But this Abiiah obiected against Ieroboam that he could not prosper, because he had erected Idols in his kingdome, and had made him Priestes contrarie to the Law, and assured himselfe of Gods assistance against him; for this reason, because they had the Lord for their God, who was their Cap­taine, and his lawfull Priestes the Sonnes of Aaron sounding the Lords trumpets in the fielde before them. Therefore saith he, O yee children of Israël, fight not against the Lord God of your Fathers; for ye shall not prosper. And accordingly it is added that the Israëlites were ouercome, hauing fiue hundred thou­sand men of warre slaine: and the Iewes were streng­thened, because they rested vpon the Lord God of their Fathers. 2. Chron. 13. throughout.

[Page 8]14 Asa,Asa. his Sonne, one while prospered, when he put away all the Idols that his Father had made; and then decayed, when he followed the vaine di­scourse of flesh and blood, and sought vnto the Assy­rians for helpe. 1. King. 15.10. 2. Chron. 14.1. &c.

15 Iehoshaphat the Sonne of Asa prospered and grew vp on high, Ichoshaphat. because he lifted vp his hart vnto the waies of the Lord, and tooke away the high moun­taines and groues out of Iudah. 2. Chron. 17.6.12. Notwithstanding he is reprooued for his affinitie and societie with wicked Achab King of Israël. 2. Chron. 19.2.

16 Amasiah,Amasiah. because he obeyed not the Pro­phet, but defiled himselfe with Idolatrie, heard this saying, I know that the Lord hath determined to de­stroy thee, because thou hast done this. 2. Chron. 35.16.

17 The same thing also caused Azariah or Vz­ziah first to fall into sinne,Azariah. and then to become a leper. 2. King. 15.4.5. 2. Chron. 26.

18 It was an obiection against Iotham the sonne of Azariah,Iotham. and a great fault laid to his charge, 2. King. 15.35.Ahaz. as also vnto Ahaz, his sonne, 2. King. 16.4. and to Manasses after his repentance, 2 Chron. 33.17. that they tooke not away the high places.

19 Ezechiah,Ezechiah. because he tooke away the high pla­ces, and brake the images, and cut downe the groues, and brake in pieces the brasen Serpent, and trusted in the Lord God of Israël; deserued this commendation, that after him there was none like him among all the Kings of Iudah, neither were there any such before him. 2. King. 18.4.5.

20 Manasses,Manasses. his Sonne, falling into Idolatrie, [Page 9]was carried away prisoner into Babylon: but hum­bling himselfe, and praying vnto GOD, he was re­stored againe to his kingdome, which he purged from Idolatrous worship. 2. Chron. 23.11.12.15. Albeit it was a blemish vnto him that he tooke not away the high places, as we haue noted before.

21 Notable is the historie of King Iosiah,Iosiah. who did vprightly in the sight of the Lord, walked in all the waies of Dauid, and bowed neither to the right hand nor to the left, who read the law before the people, put downe the Idols, killed their Priests, destroied the Coniurers, and at last was mercifullie taken away, that his eies should not see all the euill which the Lord was to bring vpon Ierusalem. 2. King. 22. and 23. throughout. also 2. Chron. 34. and 35.

22 Nebuchadnezzar when he had seene the power of God in the deliuerie of Shadrach,Nebuchad­nezzar. Me­shach, and Abednago, made this decree, saying: I make a decree that euery nation, people and language which speake any blasphemie against the God of Sha­drach, Meshach, and Abednago, shalbe drawen in pie­ces, and their houses shalbe made a iakes. Dan. 3.29.

23 King Darius seeing Daniel strangely deli­uered from the Lions denne,Darius. made this decree, that all people, nations and languages in the world, should reuerence and feare the God of Daniel. Dan. 6.25.26.

24 The King of Niniueh compelled the whole Citie to humble themselues before God,King of Ni­niuth. to turne from their euill way, and from the wickednesse that was in their handes. Ionah. 3.6. & seqq.

25 Ieroboam King of Israël,Ieroboam. knowing that vnity in Religion would turne the hearts of the people to [Page 10]the obedience of Rehoboam; brought in new worship, and caused them to commit Idolatrie. And Ieroboam thought in his heart, (saith the text) Now shall the kingdome returne to the house of Dauid. If this people go vp and do sacrifice in the house of the Lord at Ierusalem, then shall the heart of this people turne againe vnto their Lord, euen to Rehoboam King of Iudah: so shall they kill me and goe againe to Reho­boam King of Iudah: Whereupon the king tooke coun­sell, and made two calues of gold, and said vnto them, It is too much for you to goe vp to Ierusalem, Behold, ô Israël, thy gods which brought thee vp out of the land of Aegypt; and he set the one in Bethel, and the other in Dan. 1. King. 12.26.27.28.29. Whereupon the Children of Iudah were interdicted their company.

26And of the Prophets. A man of God.And when a Prophet sent from Iudah, did but goe in vnto another Prophet sent from Iudah, did but goe in vnto another Prophet in Bethel to eate bread, he was slaine by a Lion as he returned home­ward. 1. King. 13.24.

27 The Prophet Elias could not endure mixture of Religion, but exhorted the people to one Religi­on, saying; How long halt you between two opinions? If the Lord be God, follow him; but if Baal be he, then go after him. 1. King. 18.21.

28 The Lord saith by the Prophet Zephaniah;Zephaniah. I will stretch out mine hand vpon them that worship, and sweare by the Lord, and sweare by Malcham. Ze­phan. 1.5.

Hosea, Amos & Micah.29 Hoseah, Amos, and Micah, directed their Prophecies against the tribe of Ephraim, or Sama­ria, with whom Iudah had made a league.

30 I will adde this one out of the Apocrypha, [Page 11]that Iudas Macchabeus being alwaies a Conque­rour, as soone as he had made a league with the Ro­mans, was presently ouercome and perished; and his Brethren, when they had renewed their friend­ship with them and with the Spartanes, neuer pro­spered in batraile. 1. Macch. cap. 1. and 9. and 12. and 14. and 16.

These and infinite such like auctorities and ex­amples, declare that puritie of Religion and true pi­etie are the foundation of all true wisedome and policie, and the cause of all happie successe and pro­speritie: and that impietie, idolatrie, heresie, cor­ruption and mixture of diuers Religions, what shew so euer it hath of outward commoditie and profit for a season; yet indeed and in the end to be the very cause of ruine and ouerthrow to all estates and king­domes.

CHAP. III. Reasons against Toleration and Permission of diuers Religions out of the New Testament.

Toleration vnlawfull by the New Test.Neither is the New Testament any thing more fauourable herein, then the Olde; for GOD is iealous of his honor as well in the one as in the other, and cannot endure any corruption, or false worship.

1 That saying is well knowne,Christ. The Iewes med­dle not with the Samaritanes, Ioh. 4.9. Wherefore Christ commaunded his Disciples saying; Into the [Page 12]cities of the Samaritanes enter ye not. Matth. 10.5.

2 Christ will haue all obstinate Heretiques and Idolaters to be solemnly excōmunicated out of the Church; If he refuse to heare the Church, let him be vnto thee as an heathē man & a Publican. Matt. 18.17.

3 Againe, Christ saith; Beware of false Pro­phets, which come vnto you in sheepes clothing, Matth. 7.15. Take heed & beware of the leauen of the Phari­sies and Sadduces, Matt. 16.6. Take heed that no man deceaue you, for many shall come in my name. Matth. 24.4. Many false Prophets shall arise and shall deceaue many, Matth. 24.11.

4 The Apostles in like manner, diligently in­culcate the same doctrine. Paul. I beseech you, brethren, (saith Paul) marke them diligently which cause diuisi­on and offences contrary to the doctrine which you haue learned, and auoid them. For they that are such serue not the Lord Iesus Christ, but their owne bellies, and with faire speech and flattering deceiue the hearts of the simple. Rom. 16.17.18.

5 Againe, I beseech you, brethren, by the name of our Lord Iesus Christ, that you all speake one thing, and that there be no dissentions among you: but be ye knit together in one minde, and in one iudgement &c. 1. Cor. 10. Where he reproueth the schisme of such as tearme themselues of Pauls side, or of Apollos, or of Cephas.

6 Furthermore, Purge the old leuen, 1. Cor. 5.7. What fellowship hath righteousnesse with vnrighte­ousnesse? And what communion hath light with darkenesse? And what concord hath Christ with Belial? Or what part hath the beleeuer with the Infidell? And [Page 13]what agreement hath the Temple of God with Idols? 2. Cor. 6.14.15.16.

7 Also, If an Angell from heauen preach vnto you otherwise than that which we haue preached, let him be accursed. If any man preach vnto you otherwise then you haue receiued, let him be accursed. Gal. 1.8.9.

8 And, Be not intangled againe with the yoke of bondage. Would to God they were euen cut off, which doe disquiet you. Galat. 5.1.12.

9 To the Philippians he writeth, Beware of dogges, beware of euill workers, beware of the con­cision. For many walke, of whom I haue tolde you of­ten, and now tell you weeping, that they are the ene­mies of the crosse of Christ. Philip. 3.2.18.

10 Likewise to the Thessalonians, We warne you, brethren, in the name of our lord Iesus Christ, that you withdraw your selues from euery Brother that walketh inordinately, and not after the instruction which he receiued of vs. 2. Thess. 3.6. How can such be auoided if they be promiscuously permitted in the same societie?

11 And to Timothie, Stay prophane and vaine bablings, for they shall encrease vnto more vngodli­nesse: And their word shall fret as a Canker: of which sort is Hymineus and Philetus, which as concerning the truth haue erred from the marke. 2. Tim. 2.16.17.18. And, Alexander the Copper-smith hath done me much euill, the Lord reward him according to his workes: Of whom be thou ware also, for he withstood our preaching sore. 2. Tim. 4.14.15.

12 But most plainely to Titus, Reiect him that is an Heretique after once or twice admonition: Know­ing [Page 14]that he that is such is peruerted and sinneth, being damned of his owne selfe. Tit. 3.10.11.

13 The Apostle Peter saith. Peter. Yee therefore, belo­ued, seeing you know these things before, beware least ye be also plucked away with the errour of the wicked, and fall from your owne stedfastnesse. 2. Pet. 3.17.

14 Iohn willeth vs: Iohn. If there come any vnto you, and bring not this doctrine, receaue him not to house, neither bid him God-speed. For he that biddeth him God-speed, is partaker of his euill deedes. 2. Iohn. 10.11.

15 In the Apocalypse the Lord writing vnto the Angels or Bishops of the seuen Churches of Greece; commendeth the first, of Ephesus, because he could not beare with them which are euill, and had examined them which said they were Apostles and were not, and had found them lyers; also, because he hated the workes of the Nicolaitans. Apoc. 2.2.6.

16 But he reproueth the third, of Pergamus, be­cause he suffered them which taught the doctrine of Baalam, which taught Balac to put a stumbling blocke before the children of Israël, that they should eate of things sacrificed vnto Idols, and commit fornication; to wit, which maintained the doctrine of the Nicolai­tans. Apoc. 2.14.15.

17 And the fourth likewise, of Thyatyra, because he permitted the woman Iezabel to teach and to de­ceiue his Seruants, to make them commit fornica­tion, and to eate meates sacrificed vnto Idols. A­poc. 2.20.

18 Finally, he reproueth the seuenth, of Laodi­cea, because he was Luke-warme, neither hoate nor cold. This Bishop was a true picture of Neutralitie: [Page 15]Such also are they who permit toleration of diuers Religions, and seriously imbrace none at all, whom God will spue out of his mouth. Apocal. 3.15.16.

CHAP. IIII. Reasons against Toleration and Permission of di­uerse Religions, out of the Ancient Canons, Councels and writings of the Fathers of the Primitiue Church.

Toleration vnlawfull, proued by SO farre are the Ancient Canons, the Decrees of Councels, and the primitiue Pastours of Gods Church from admitting any mixture in Religion, any communion or collusion with Heretiques and Idolaters, that they seriously condemne the same, accursing all Heretiques, their abettours and fauou­rers: as may be obuious and plaine vnto any man that will vouchsafe to peruse these places, which, to auoide prolixitie, we will but onely point at.

1 That which is more obscurely intimated in those Canons, which are termed, Canons. the Canons of the Apostles, Can. 11. & 45. Clement Bishop of Rome doth plainly set down, in his Apostolicall Constitu­tions, alleadging diuers places of Scriptures, which we haue cited before. Clem. lib. 6. cap. 13.18. & 26.

2 Hereunto adde the Canons of the Eliberine Councell, Can. 6. of Chalcedon, Councels. Can. 14. and of the sixt Synode, Can. 72. also of the Laodicean Coun­cell, Can. 31.32.33. of the fourth a Carthage, Can. 71.72. and of the sift Synode at Constanti­nople, Sub finemsess. 3.

[Page 16] 3 Now let vs heare the ancient Fathers speake. Fathers. Tertullian saith, Tertullian. Heretiques must be compelled, not prayed to doe their dutie: for Heresie is not to be per­swaded, but to be ouer come by rigour. Tertul. Scorpiac. aduers. Gnost. Cap. 2.

4 Athanasius hath these wordes. Athans­sius. Arius, Eu­doxius, and Patrophilus, when they write such things (Heresies) How, I pray you, are they not worthy of all punishments? Athanas. de Syn. Arim. Seleuc. & alijs. Vide Apolog. 11. & Epist. ad Solitarios.

5 Augustine hath very excellent sayings to this purpose. Augustine. Thinkest thou (saith he to Vincentius) No man ought to be forced to righteousnesse, when as thou readest that the Master said to his Seruants, COM­PELL ALL THAT YOV FINDE TO COME IN? And also that Paul was forced to receaue and embrace the truth by the great & violent compulsion of Christ, except thou iudge goods and landes dearer vnto men than their eyes? August. Epist. 48. Againe, Where is now (saith he to Bonifacius) that, which these [Donatistes] harpe at so much? It is free for a Man to beleeue, or not to beleeue: what violence did Christ vse? whom did he compell? Behold Paul, let them note in him Christ first compelling, afterward teach­ing; first striking, then comforting. Let them not mislike that they be forced, but examine whereto they be forced. August. Epist. 50. And citing that part of the 2. Psal. Be wise yee Kings, vnderstand yee that iudge the earth, serue the Lord in feare. But how doe Kings serue the Lord? (saith he) They serue him one way as they are men, and another way as they are Kings: as they be men, they serue him by liuing faith­fully; [Page 17]and as they be Kings, when they forbid and pu­nish with religious seuerity those things which are done against the Commandements of God. As Ezechiah did serue him, by destroying the groues and temples of Idols; as Iosiah did, in doing the same things; as the King of Niniueh did, forcing the whole Citie to please God; as Darius did, by deliuering the Idoll into the power of Daniel to be broken; as Nabuchodonozor did, restraining all his subiectes from blaspheming God, by a terrible and dreadfull decree. August. Epist. 50. And a little after he addeth; What man in his right minde will say vnto Kings; Care not you how in your Kingdomes the Church of God be either magni­fied or impugned, for it appertaineth not vnto you, who be either religious, or sacrilegious; seeing he cannot say vnto him, It appertaineth not vnto you, who within your kingdome be either honest or vnhonest. Aug. Ibid. Furthermore, Gaudentius his reason, that the peace of Christ inuited such as were wil­ling, but forced no man vnwilling, Augustine re­futeth in this wise: Where you thinke that none must be forced against their willes, you are deceaued, not knowing the Scriptures, nor the power of God, which maketh those willing at last, which were vnwilling at first. Did the Niniuites repent against their wils, be­cause they did it at the compulsion of their King? What needed the Kings commandement, that all men should humbly submit themselues to God, but that there were some amongst them, which neither would haue re­garded nor beleeued Gods message, had they not beene terrified by the Kings edict? This Princely power and auctoritie giueth many men occasion to be saued, which [Page 18]though they were violently brought to the feast of the great house-holder, yet being once compelled to come in, they finde there good cause to reioyce that they did enter against their willes. August: contr. 2 Gaudentij Epist. lib. 2. cap. 17. And against Cresconius he saith, Kings serue God in this as it is commanded them, if within their dominions they command that good be done, and forbid euill to be done, not onely in those things which appertaine to humane societie, but also in those things which appertaine to Diuine Religion. Aug. lib. 4. contr. Crescon. Grammat. lib. 2. And when Petilian obiected that no man must be forced by lawes to do well, or to beleeue; Augustine replieth; To Faith indeede may no man vnwilling be forced, but yet by Gods iustice or rather mercie, the breath of Faith is chastened with the rod of affliction. Because the best things are freelie chosen with good liking; must not therefore ill deedes be punished by sincere lawes? You are not forced to doe well by those Lawes that are made against you, but forbidden to doe euill. Preposterous were discipline to reuenge your euill li­uing; but when you first contemne the doctrine that teacheth you to doe well. And euen they which make laws to bridle your headdines, are they not those, which beare the sword, as Paul speaketh, not without cause, being Gods Ministers and executors of wrath on him that doth ill? August. contra liter as Petiliani, lib. 2. cap. 83. Who list to be farther satisfied that Chri­stian Princes may and ought to compell their Sub­iects to the worship of God prescribed in his word, and punish the refusers, let him read at large the pla­ces aboue quoted in this Father.

[Page 19] 6 Ierome treating vpon that place of the Apo­stle, Ierome. A little leuen leueneth the whole lump, saith; Le­uen is but a small thing, a thing of nothing, but when it hath corrupted the whole lumpe, by his vigour whatsoeuer it be mingled with, is conuerted into the nature of it. Euen so peruerse doctrine hauing his be­ginning from one, at first findeth scarce two or three admirers, but by little and little the canker creepeth into the body, according to the vulgar prouerb, One scabbed sheepe infecteth a whole flocke: Wherefore as soone as the sparke appeareth, it must presently be ex­tinguished; the leuen must be remoued from the whole lumpe, the rotten flesh must be cut off, and the scabbed sheepe chased away from the fold; least the whole house, lumpe, body and sheepe, do burne, corrupt, putrifie, perish. Arius in Alexandria was but one little sparke, but because he was not presently oppressed, the flame thereof consumed the whole world. Hieronym. Comm. in Cap. 5, ad Galat.

7 Gregorie Nazianzene saith, Greg. Nazi­anzene. When impietie beginneth to shew it selfe openly, we must resist it as much as we may, by sword, fire, or any other meanes, least we be partakers of the euill leuen, or consent vnto such as be infected with pernicious doctrine. Greg. Nazianzen. in Orat. propace. Again in another place, Cut off the Arian impietie, cut off the pernicious error of Sabellius. This I say vnto the lay-men, this I say vnto the Clergie; and this I say vnto the Magistrates. My wordes fighting for the holy Trinity shall not haue as much efficacie, as thy Edict shall, if thou wilt represse such as are infected with pernicious opinions. Nazian. Homil. in dict. Euang. vide etiam Epist. ad Nectar.

[Page 20] 8 I can not stand vpon particulars; Ambrose. The Reader may peruse these places. Ambros. Epist. 32. ad Va­lent. Imp. Idem Orat. ad Auxentium de Basilicis non tradendis.Chrysostome Item in Cap. 10. Lucae. Chrysostom. Homil. de Auarit.Optatus Mi­leuit. Irenaeus. Cyprian. sub finem Tom. 5. Optat. Mileuit. contra Parm. lib. 3. Iren. aduers. Haeres. lib. 3. Cap. 3. quem citat Eusebius lib. 4. cap. 13. & Niceph. lib. 3. cap. 30. Cyprian. Epist. 55.64.73.74. and 76. Item lib. de lapsis, de Vnit Eccles. tribus locis, ac Test. ad Quir. lib.Origen. And Cyrill. Alex­andr. 3. cap. 78. Orig. 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) [Page 21]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 [Page 22]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 [Page 23]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.

[Page 24]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 [Page 25]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 and meetings should be confiscate. August. Epist. 168. ad Ianuar.

3 Againe, Constantine disabled all Heretiques to make a will of their goods, or any way to bestow any thing vpon any man: yea he made them in­capable of any legacies, or to enioy any thing any way bestowed vpon them. August. lib. 1. contr. Parm. cap. 7. vlt. & contra. Petil. lib. 2. cap. 92.

4 Against the Arians he made this Edict; That for as much as Arius had chosen the wicked whom he would imitate, it was good reason that he also should beare ignominie and shame with the wic­ked: Wherefore, as Porphyrius for his impious bookes against Religion, had receiued his reward, to be obnoxious vnto eternall reproach, and his wri­tings burnt and buried in obliuion; Euen so it plea­seth vs (saith this good Emperour) that Arius and all his complices be tearmed Porphyrians; and what­soeuer bookes any of them haue or shall compose, that they be presently burned, and that if any man be depre­hended to saue or hide any of Arius his bookes, he be immediately put to death. Socrat. lib. 1. cap. 6. Zozo. lib. 1. cap. 20. Niceph. lib. 8. cap. 25.

5 Eusebius citeth a prolixe Constitution of Constantine against all Sectaries and Heretiques whatsoeuer; wherein he vtterly prohibiteth the ex­ercise of their religion, either in publicke or priuate places; commandeth their bookes to be burnt, their [Page 26]goods to be solde, their houses to be pulled downe, and proscribeth them as Traitors to his person, and enemies to the Truth. Euseb. de Vit. Constant. lib. 3. cap. 62. & 63. Whereupon ensued the conuersion of many Heretiques and Schismatiques, as Eusebius, Zozomenus, and Nicephorus testifie.

Constantine, Constantius and Con­stans.6 Constantine, Constantius and Constans, the Sonnes of Constantine the Greate, decreed that no Sect should haue libertie to exercise or professe their heresie; as Augustine recordeth. August. Epist. 166.

Valentinian I.7 Of Valentinianus I. Augustine speaking vnto the Donatistes, saith; Reade what Valentinianus hath commanded and decreed against you. August. Epist. 166.

Gratian, Va­lentinian II. and Theodo­sius.8 Gratianus, Valentinianus II. and Theodosius Maior, enacted, that all people within their domini­ons and iurisdiction, should vnfainedly embrace one Religion, euen the very same which Peter the Apostle taught the Romanes, which Damasus did then teach at Rome, and Peter at Alexandria: bran­ding the contrary professours with the odious name of heretiques. Theodoret. lib. 5. cap. 2. Zozom. lib. 7. cap. 4. Cod. Iustin. lib. 1. tit. 1. de sum. Trin. l. 1. And in the next law in this title, they ordaine, That no Heretique shall in any place beare office, to the end there might be giuen them no occasion to exercise the madnesse of their obstinate mindes. Al­so they antiquate and annihilate any priuiledge or indulgence that they had by any speciall rescript fraudulently extorted before. Cod. Iustin. lib. 1. tit. 1. de sum. Trinit. l. 2.

[Page 27]9 Againe, it is manifest out of Augustine, that Gratianus and Theodosius enacted some decrees against the Donatistes. August. Epist. 166. And Sul­pitius Seuerus testifieth that for Priscillianus his sake onely, an Edict was granted by Gratianus that all Heretiques should be banished not onely out of all Churches, but also out of the confines of the Empire. Whereupon the Gnostique Bishops, di­strusting their estates, gaue ouer willingly and de­parted, the residue being dispersed for feare. Sulpit. Hist. sacrae lib. 2. n. 69. Also, Theodosius banished Demophitus the Arian Bishop out of the Constan­tinopolitan Churches. Zozom. lib. 7. cap. 5. Niceph. lib. 10. cap. 8. Vide etiam Cod. Iustin. lib. 1. tit. 5. de Haereticis. l. 2. Omnes vetitae.

10 Arcadius and Honorius the Sonnes of Theo­dosius, as also Constantius his sonne in law,Arcadius, Ho­norius and Constantius. perswa­ding themselues, as Nicephorus witnesseth, that Theodosius got all his victories and other good suc­cesse, because of his care for the Church, and seue­ritie against Heretiques, decreed as followeth: We also by this our Constitution do establish and ratifie all paines, punishments and mulcts which our noble Pro­genitor of worthie memory hath ordeined and decreed against the pertinacious and obstinate Spirit of the Heretiques. Niceph. lib. 13. cap. 1. Cod. Theodos. l. 15. August. Epist. 166.

Theodosius Iunior.11 Theodosius Iunior sonne of Arcadius, and Valentinianus III. Constantius his Sonne, esta­blished the like decrees: Concerning all Heretiques (whose errours and names we execrate) that is, con­cerning the Eunomians, Arians, Macedonians, and all [Page 28]others, whose sects we are ashamed to insert in our holy Sanction, who haue diuers names, but one perfidious­nesse: we command that those things be ratified, obser­ued and kept, which our happie Grandfather and Fa­thers haue ordained and decreed. Cod. Theodos. l. 51. Vide Ll. 35.36.43.46.56. Againe, There can be no cure adhibited vnto desperate diseases: wherefore least these damnable sects do spread further, we or­daine by this our euer-during Sanction, that their goodes be confiscated, and that whosoeuer shall seduce any other man by his peruerse doctrine, Note well. he be destina­ted to the punishment of blood. Cod. Theod. l. 46. Nouell. Theodos. de Iud. Haeret. & Pag. Lastly, they conclude their generall Lawes against Heretiques thus; We will and command all these lawes to be so straightly ex­ecuted, that it shall not be lawfull for any Iudge to pu­nish the crimes delated vnto him, either with no pu­nishment at all, or with a lesse then we haue ordained, except he himselfe will suffer those things from which he saued others. Cod. Theodos. l. 56.

12 Martianus the Emperour decreed that all Heretiques should be repressed with capitall pu­nishment,Martianus. and their bookes and writings burned. Cod. Iustin. lib. 1. cap. 5. de Haereticis, lib. 8. Quicun (que). § 4. Nullum praeterea. Who list to reade more of his penall lawes against Heretiques, I referre them to these places. Euagr. Hist. Eccles. lib. 2. cap. 1. Niceph. lib. 15. cap. 1. & 5. Concilior. tom. 2. pag. 215.

Leo I.13 Leo I. as witnesse the Bishops of Egypt, ra­tified all the decrees of his holy Predecessours for the Church against Heretiques. Epist. ad Leon. Imp. lib. 1. T. 2. pag. 215.

[Page 29] Iustin Senior.14 So also did Iustinus Senior; who besides cut out the tongue of Seuerus the Heretique (who vsur­ped the seate of Antioch) for his blasphemous he­resie, and caused him to saue his life by flight. Niceph. lib. 17. cap. 2.

15 Iustinian no sooner enioyed the Empire,Iustinian. but presently composed matters touching Religion and banished all Sectaries. And although Theodoricus King of the Gotthes, an Arian, earnestly sollicited the Emperour to grant the Arians libertie of their profession, and added threats in case of refusall: yet notwithstanding the good Emperour nothing ap­palled, continued still in his constant resolution. Paulus Diaconus lib. 18. Niceph. lib. 17. cap. 9. Vide Iustin. Nouell. 42.

Iustin Iunior.16 Iustinus Iunior held the same resolution and constancie, as appeareth by his Epistle, registred by Nicephorus Callistus. Hist. Eccles. lib. 17. cap. 35.

Constantinus 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 [Page 30]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 [Page 31]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 [Page 32]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 [Page 33]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, [Page 34]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 [Page 35]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, [Page 36]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 [Page 37]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 [Page 38]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 [Page 39]him to death, inuented no other, than that he see­med to disturbe their ancient Religion, and to bring in new gods.

Persecution from Tolera­tion.2 Hence arose the persecutions against Christ, his Apostles, and the primitiue Christians: because the Aduersaries perswaded themselues that diuersity of worships could not be admitted without great commotions, and detriment vnto the Empire. The Pharisies say of Christ; This man doth many mira­cles, If we let him alone, all men will beleeue in him, and the Romanes will come and take away both our place and the nation. Ioh. 11.48. Againe, they ca­lumniate him saying; We haue found this man per­uerting the nation, &c. Luc. 23.2. So also after Christs ascention, the Gentiles accused the Apo­stles saying; These men trouble our city, And preach ordinances which are not lawfull for vs to receiue, nor to obserue, seeing we are Romanes. Act. 16.20.21.

Ciuill gouern­ment cannot continue long without puri­tie of Religi­on.3 Again, as the Soule gouerneth the Body, and the body yeeldeth obedience and defence vnto the Soule, as vnto his gouernour; So Religion is as it were the soule vnto politique regimēt, which should guide the same; and politique Regiment ought to yeeld the duties of obedience and defence vnto Re­ligion. Wherefore if Religion be endangered or corrupted with the foule contagion of licencious profession; what hope can there be that the ciuill gouernment can long continue inuiolate?

Toleration dissolueth the bonds of obedience.4 Diuersitie and dissention in Religion dissol­ueth the bonds of obedience, of loue and amitie amongst Subiects; for it breedeth exacerbation of [Page 40]minde, and causeth diuulsion and distraction of af­fections; and consequently prepareth way to tu­mults, vproares, seditions, massacres and ciuill wars, whereby the state of the common-wealth is vtterly ouerthrowne.

It was the forerunner of the ouerthrow of the Empire.5 Toleration of diuerse Religions and immu­nitie of profession hath beene the fore-runner of the confusion and ruine of the greatest states, as appea­reth in the Empire.

Of Iurie.6 So also God permitted Iurie to abound with diuersitie of Sects in the daies of Herode; as the Sadduces, the Essenes, the Pharisies, the Herodians, that is, Courtiers which were of all Religions, or rather of no Religion, wholy depending of their Princes pleasure; when he purposed to destroy the Iewish Common-wealth, and to bring all in sub­iection to Christ.

Heathen Em­perours per­mitted toleration, to roote out Christian Religion.7 It hath beene the cause also of the confusion, defection and ruine of the most famous and floori­shing Churches, and a supplanter of Religion. For the Pagan and Apostata Emperours, because they would supplant the true Christian Profession, gran­ted libertie and immunitie vnto all Sects of He­retiques.

8 So Iustine Martyr complaining vnto Anto­ninus Pius writeth: All they who proceede from these (Symon, Menander and Marcion) are indeede called Christians, as all Sects of Philosophers are ter­med by one generall name. And whether they be in­famed with those odious lies, of putting out the lights, promiscuous companie, and deuouring of humane flesh, we know not; but this we certainely know, that not [Page 41]one of them is put to death by you. Iustin. Mart. Apolog. 2.

9 So Apollinarius the Hieropolitan speaking against the Cataphrygians, saith: Is there any one of the disciples of Montanus and of those foolish women his complices, who euer suffered persecution at the hands of either Iew or Gentill? Certainely not one. Apud Euseb. lib. 5. cap. 15.

10 So Cyprian speaketh; What saith the Nouatian Heretique to these things? Do you acknowledge which is the Church, who is the Minister of God and of the house of Christ, who be those Seruants of God whom the Diuell vexeth, who be those Christians whom An­tichrist impugneth? He seeketh not to ouer come those whom he hath alreadie conquered, nor careth to foile whom he knoweth are his owne; &c. Cypr. Epist. 57. ad Corn. And in another place, The enemie of Christ impugneth and persecuteth none but the Souldiers of Christ; he contemneth and passeth by the Heretiques who are foyled and become his Champions. Cypr. E­pist. 58. ad Lucium.

11 So Constantius the Arian Emperour tolera­ted other small Heresies, as his Sisters,Constantius. to vomite their blasphemies against Christ, but persecuted only the Christians, as Athanasius testifieth. Atha­nas. Epist. ad Solitar. Zozom. lib. 4. cap. 19. & 26.

12 So Iulian the Apostata,Iulian. at the request of Ro­gatianus and Pontius graunted libertie of perdition (these be Augustines words out of Optatus Mileui­tanus) vnto the Sect of Donatus; and then gaue vp the Churches vnto Heretiques, when he restored the Temples to Diuels; thinking by that meanes to roote [Page 42]out the Christian name from the earth, if enuying the vnitie of the Church, from which he fell, he freely permitted all sacrilegious dissention. August. Epist. 166. Optat. Mileuit. contra Parm. lib. 2.

13 So Basiliscus freely tolerated whomsoeuer he thought would resist the Orthodoxe and Ecclesi­asticall doctrine.Basiliscus. Niceph. lib. 16. cap. 2.

Constantinus Copronymus.14 So Constantinus Copronymus persecuted Christians onely, and tolerated Iewes, Magicians, Pagans, and all sorts of Heretiques. Zonar. Annal. lib. 3.

15Nicephorus. So the Emperor Nicephorus, to the ende he might spare the Maniches, gaue freedome of pro­fession vnto all Sectaries, and vexed onely the Ca­tholiques. Paul. Diacon. lib. 24.

16Theodoricus. So Theodoricus King of the Gotthes granted the Arians a toleration, putting Symmachus, Patri­tius, Iohn Bishop of Rome to death, and banishing Boëtius, and afterwards killing him also. Sigebert. in Chron.

17Toleration rooteth out all Religion. Furthermore, if Shepheards did suffer their sheepe to wander vp and downe the mountaines; would they not become a pray vnto Wolues? If a shippe be carried with euery waue and puffe of winde, without direction of the Pilotte, should it escape shipwracke? If the Magistrate permitted his Subiects to gouerne euery man himselfe and his fa­milie; could such a diuided regiment long endure? So, if euery Sect be tolerated to professe what they list without restraint; who seeth not that such wic­ked licence tended to abolish all Religion?

18 Besides, Nothing can be more vnsafe and [Page 43]dangerous to Kingly State,Toleration dangerous to Kingly estate. then to vse Ministers of diuerse affections in Religion: as well because they can hardly liue peaceably among themselues with­out simultation; as also because his fidelitie that is contrarily affected in Religion may iustly be suspe­cted; seeing he reputeth the King an enemie to God and all godlinesse.

Pernicious to Subiects.19 Also, Nothing can be more intolerable and pernicious vnto the Subiect, then toleration; partly because that Iustice cannot be sincerely and duely administred by Officers of contrary Religion; and partly because of the continuall daunger wherein they stand to be infected with heresie: for it is hard to touch pitch, and not to be defiled therewith.

Toleration prouoketh Gods plagues.20 Toleration causeth a diuision betweene God and vs, it prouoketh Gods curses, his plagues and iudgements vpon that King or Prince, who being carelesse of Religion, tolerateth Heretiques & Ido­laters; and also vpon that kingdome or Common­wealth, 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 [Page 44]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.

22Iulian. 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.

[Page 45]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.

Common­wealthes 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.

[Page 46]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 8^o. conterning 3. sheets of pa­per: the number of euery folio shalbe set in the mar­gine in his due place; the former side or face shalbe [Page 47]distinguished by the letter (a) and the latter by (b). The Title is this;

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 [Page 48]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. [Page 49]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.

[Page 50] 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 rem [...]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 th [...]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, [Page 51]but also for the ciuill policie and temporall gouernment of his Maiesties Dominions. For whosoeuer would wish or seeke to 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 All his Maie­sties Kingdomes, through Gods speciall blessing, professe the Go­sell: only some fewe particuler members in the same are diuersly affected in Religiō, which are neither so great nor so many in number (God be thāked) 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 As who would say the Protestāts 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 The whole king­dome of Ireland man festly selan­dred. fewe or none other, and the Nobilitie of Scotland, of the which Two or three among ad the Nobles of Scot­land the Libelles reckons no small number. But in­deede this libel­ling Papist se emes to be melancho­lique, that ima­gins all the world to be his no small number incline that way, would come with vs to the pure light of the Gospell, and to our reformed Churches. You remem­ber the Profession of Faith, which to this intent and purpose we procured to be set foorth in Print at his Maiesties first in­gresse into this Realme, but it preuailed not, and had it not been the respect was borne his Maiestie, it had beene controuled as it was misliked both by the Here all Protestantes are included within the number of one or two. Protestant, and Papist. And since that to further and aduance our cause, and to proceede in the same purpose, we haue in peaceable manner done what in vs lyeth. Let vs hold on the same moderate course, and striue to preuaile, not by the temporall sword of his Maiesties power, but endeuour to ouercome by the eternall sword of Gods holy word. Which though it be sweets, and not violent, yet is it a two edged sword (a) that cutteth on euery side and pierceth Fol 3 more deepely to winne the hart of man and alter his vnderstand­ing for planting the Gospell, then any humane force whatsoeuer. I agree further with you, that as it is a point of good husbandry to weede the Corne-fielde before the weedes haue ouergrowen the corne, so likewise Note the Li­bellers Andabatismus. For all this is against himselfe. may his Maiestie employ his temporall sword that no Cockle be sowen or rise in the field of the Lords Church vnder his protection, and that such as begin to spring [Page 52]vp may betimes be cut off; In matutino interficiebam omnes peccatores terrae. So did that holy King Dauid, and pleased God highly therewith. Thus much your arguments do prooue sufficiently. For in this sense the King beareth the sword to destroy all sinne, and sinners in matutino, that is to say be­times while sinne and sinfull errours are newly budding, and may be cut off without hurt, and dammage to the state of the good and faithfull. And it is our part to be watchfull to discouer them betimes, least if we The Parable be alludeth vnto, is expounded after­wards in his due place. sleepe too long they spring so high, and spreade so farre that whosoeuer should then attempt to pull them vp, should destroy much corne (b) withall, and doe more harme than good. This then is the point wherein we iarre. You thinke it needfull that the Kings Maiestie proceede to autho­rize, & establish our Religion by the To compell obstinate Heretikes and Idolaters to the outward di­scipline is not is establish Religion by the sward. sword, to represse al other sects by seueritie of Lawes, such as were practized in the daies of the late Queene against vs, and against the Papists: And I contrariwise am of opinion that such lawes, and seue­ritie are in our case vnprofitable, and will-hurt rather then helpe the aduancement of our case; and I A manifest mistaking. take this my ad­uise to be He speaketh all by contraries. better grounded then yours in the written word, to approach neerer to the wisedome and course of Gods diuine prouidence, to be more conformable to Christian humanitie, to beseeme better our Prince for the assurance of his estate and the aduancement of his noble issue, and finally to agree best with true ciuill policie for the sweet peace, rest, and repose of this our Republike & increase thereof, as shall appeare by the experience we haue seene with our owne eyes and in these our daies, as well in his Maiesties Dominions, as in all Nations round about vs.

Fol. 4(a) That we haue Lucianicall scorning and Sar­doicall laughter of the Libeller. slept too long all writers agree, and that for many hundred yeares: for who of vs doth not see that the weedes haue ouergrowen the good corne, taken so deepe roote and so farre spred, that amongst his Maiesties subiects there are two for one of a contrary Faith and opposite to ours, and that not in ceremonies onely (for then we neede not sturre so much as we haue done) but in And yet this fellow would be thought to be no Papist. But he lyeth stoutly like a Papist, and an Asse may be discerned by his cares. substantiall points of Faith [Page 53]yea as we esteeme in damnable errours, which we haue notified in our bookes as well against D. Whitguift and other Protestants as against the Papists.

To destroy It were hard indeed to destroy all: but the wise Magistrate knoweth that there are diuers sorts of Offen­dours, some weake, others wilfull &c. all these that are in faith opposite vnto vs were ouermuch crueltie; to compell them to an externall worship against their conscience were no lesse Nothing lesse then dangerous. dangerous and damna­ble for vs then for them; to impouerish them by statute lawes were to impouerish our selues being so linked to them as many waies we are, yea it were a greate The disa­bling of Papists is rather a great strengthening of the state. weakening to the whole body of the estate to the detriment of our soueraigne Prince, and of the Common wealth: for the wealth of the True, of the loyall and obedient subiect, but not of the contrary. subiect is the treasure (b) of the king, and the multitude of his people is his strength and glorie: Gloria Regis multitudo populorum.

These be the grounds that haue moued me to approue and perswade a more temperat course in matters of Religion, of which opinion though I haue It is shame­full and ignomi­nious indeed to change from bet­ter to worse as the Libeller did. Augustine chan­ged his opinion in the same question, but quite contrary to the Libeller: His wordes are these. I was once so munded that I thought no man ought to be forced to Christian vnity, but that we should deale by per­swading, striue by disputing, conquere by reasoning, least they proued dissembling Catholiques, whom we knew professed Heretiques. But this my opinion was ouercome, not by wordes of contradiction, but by eui­dence of demonstration. For amongst many examples and instances my owne City was brought against me, which being altogether of Donatus his part, was conuerted to Catholique vnitie by the rigour and terrour of Imperiall lawes, whom now we see so to detest the perniciousnes of your animositie, (he speaketh to Vin­centius the Donatist) as if it had neuer receiued and professed the same. So also many others were shewed vnto me by name, that out of the things themselues, I might acknowledge that euen in this case, that which is written might be vnderstood, Prou. 9. Giue occasion vnto the wise man, and he wilbe wiser. Thus farre Augustine. In Epist. 48. ad Vincens. not alwaies beene, and you (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, 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 [Page 54]Maiestie As though his Highnesse were not able to rule himselfe. ruled by the Protestants not onely in those 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 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 chief [...]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 Soft and faire, the weath [...]r is not so calme not the reasō 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 Whether this be true or no, his Maiestie best knoweth and I thinke i [...] is extreame presumption and arrogancy for a [...]y [...]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 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 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, [Page 55]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 diuell [...]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. [Page 56]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 [Page 57]prophaned, his word exiled: and then what answere must be made for the ruine and shipwrake of faith, the haruest of sinne, and murder of Soules, conse­quent alwaies to the free profession of heresies, I leaue to be fully considered and wisely preuented by Christian Magistrates, who must thinke that silence prouoketh, conniuence and toleration enboldeneth their Subiects to forsake God and his Church, euen as in ciuill affaires the slacking of iustice doth main­taine disorder.

But let vs heare the Reasons which the Libeller vrgeth to maintaine the contrary paradoxe.

Let vs then examine whether this aduise agree with the word, and may stand with the true zeale of the gospel.

It seemeth to me that without all reply the case is alrea­die ouerruled and resolued by Christes expresse sentence. Matth. 12.

In the parable of the seedesman who sowed good seede in his field, and none but true Good seed doth not signifie true doctrine, but the Children of the kingdome, see Matth. 13 38. doctrine: but whilest men were a sleepe the enemie of truth came and ouersowed the Cockle of Tares (or Cockle, seeing the Libeller, follow­ing the Rhemists, will haue it so) doe not signifie errour, but the Children of that wicked one. Matth. 13.38. errour: his seruants had slept so long that the blade shot vp and ouer­topt the wheate before it was espied: the zealous This restriction is not warrant­able. ministers of the truth awaking, and seeing the field in this case, offered to go and roote out the tares. Vis imus & colligimus ea, say they. This is the question betweene vs.

Your answeare would haue beene to those labourers in the lords haruest, Goe pull them vp by the rootes, but the lords answeare was farre otherwise: Let them alone (saith he) and let them growe togeither vntill the haruest, Sinite vtraque cre­scere vsque ad messem. Which by his owne (a) interpretation is the end of the worlde. and he giueth this reason thereof. Fol. 6 Least in pulling vp the Cockle ye roote vp also the wheate.

If Christ will haue it thus why do you blame my The ease is vn­like; Reade the Answer. aduise [Page 58]that a Christian king should do the same rather then vse the sword of force and violence vpon any the like occasions.

The reason that our Sauiour alledgeth is in our case most pregnant and weighty. For whereas in all his Maiesties Domi­nions men of A manifest slander. all Religions are so lincked together with vs in blood, alliance, frendship, and otherwise that in pulling vp the one Poperie is not so deepely roo­ted, God be praised. roote the other combined therewith must necessarily follow or take some harme, in wishing his Maiestie to take that course of violence we sholde not only wound many that are neere vnto vs, but also greately But the wise­dome of the Ma­gistrate may prouide that no innocent be pre­iudiced by the punishment of guiltie persons. preiudise our selues as hath appeared by the attempt to roote out the Papists in the late Queenes daies, when many of our owne brethren were brought with them to extreame calamity. The father being a Papist was throwen out of his house, and spoiled of all his goodes: his wife and chil­dren vndonne and (b) pressed with misery although they weare most zealous in the Lord; and we that had matched in their families were by these meanes defrauded of our expected suc­cession to their goods and liuinges. When for the This reason is of force aswell against suppres­sing of Traitors and other male­factors, as the matter in questi­on. same cause any one of calling lost his Not one was put to death for Popish Religion in the late Queenes daies. life or his goods or otherwise was but in disgrace, did not all such loose their support as were linked vnto him or depended vpon him for their seruice, and aduance­ment whereof greate numbers were no weedes but very good Corne?

Wherefore I cannot like the reuiuing of such a course again, sith as you see it proceedeth Begging of the Question. not from the spirit of our Sauior but rather from passion, or at the least from vndiscreet zeale.

The Case indeede is ouerruled and resolued by Christ our Sauiour in the Gospell, but not so as is here pretended by the Libeller: who boldly presu­meth to ouerrule Christs owne exposition of the Tares; Tares what they signifie. which doe not signifie false worship, false doctrine or errour, as the Libeller imagineth; but the children of that wicked one, Heretiques, Schis­matiques and all malefactors, as Christ himselfe in­terpreteth [Page 59]them, Math 13.38.Good seede, what it sig­nifieth. So also the good seede signifie, not true Doctrine, as the Libeller dreameth, but the Children of the kingdome, as Christ speaketh.

Neither can there be any such collection made out of this Text, that all Sectaries, schismatiques, heretiques should professe what they list without restraint: no more then from hence may be proued that all Thiefes, murderers and other malefactours should be permitted to robbe and sley without pu­nishment or contradiction.

Christ protesteth that he came not to abrogate the Law, but to fulfill it. Matth. 5. But God in his Law commandeth that the False-Prophet, and the seducing Idolater should be put to death; as we haue declared before.

Also, Christ manfully opposed himselfe against the Scribes and Pharisies, and willed euery man to beware of them. And Paul commandeth to purge the old leuen. 1. Cor. 5. & willeth that the mouthes of them who contradict the truth should be stop­ped. Tit. 1.

Againe, the sword is therefore deliuered vnto the Magistrate, that he should execute Gods wrath and vengeance vpon all euill doers.

Moreouer in this Parable Christ speaketh not simply, that the Tares are not to be rooted out, but addeth the reason, Least while you go to gather the tares, you plucke vp also with them the wheate. Matth. 13.29. Whereby he declareth that the Tares are to be tolerated so farre as they doe not annoy or hurt the wheate; and that he will beare with them,How farre the Tares are to be tolerated. not for the spoile, but for the good of the wheate: for [Page 60]the House-holder loueth the wheate. Therefore whatsoeuer destroyeth or hurteth the wheat, that is to be plucked vp, and remoued from the wheate, because it is hurtfull vnto it. As if any Beast ente­ring into the field should treade & spoile the corne; it is not likely and house-holder would beare with such outrage.

Christ suffereth the Goates in his fold together with his Sheepe, but hath speciall care they do not hurt them. If a Wolfe should come among the flocke into the sheepe-coate, ought not a good Sheepheard to chase him away and to keepe the Sheepe from being worried?

Christ spea­keth to pri­uate persons.Briefely then, Christ speaketh not here vnto any Magistrate, that is, vnto any that hath either Ciuill or Ecclesiasticall auctoritie, (as Caluin well obser­ueth, and after him Alphonsus Salmeron the Iesuite) whose duetie it is, to punish offendours, & to plucke vp the Tares; to whom it is said, Thou shalt not suf­fer a witch to liue. He beareth not the sword in vaine. I would they were cut off that trouble you. Being rea­dy to take vengeance on all disobedience. He that hea­reth not the Church, let him be vnto thee as an hea­then and publicane, &c. Otherwise neither murde­rers, nor witches, nor traytours, nor thiefes, &c. ought to be punished before the end of the world, for they also are tares, as is manifest. But the words of Christ are directed vnto the Seruants of the House-holder, that is, vnto priuate men endued with peculiar zeale, who being not able patiently to beare the iniuries and outrages committed against God, would presently take reuenge: such as Iames [Page 61]and Iohn were, who would haue the Samaritans that refused to receiue Christ, presently burned, Lord shall we command that fire come from heauen, and consume them. Luk. 9. Vnto these Christ saith, No, least you also plucke vp the wheate with the tares; but suffer ye both to grow together vntill the haruest.

The weedes I confesse doe hinder the growth of the good corne, and are there with no lesse damage, then was the fruit­lesse figtree in the vineyard of the Lord. and yet the Lord of the vineyard was easily intreated to deale not by threatnings to cut it downe, but rather to digge about it and to dung it in hope of Yea but when it would beare no fruit being digged & dunged, it was to be cut downe and throwne into the fire. fruite thereafter, Luc. 13.

Haue we not seene many such trees changed with I know it is the common errour of many, to thinke that there is no place left to re­pentance, where the punishment is capitall: as if the thiefe on the crosse found no remedie of sal­uation. time & patience? What (a) a losse had it beene then to haue cut them off in their vnfruitfull season? Fol. 7 We should rather in the spirit of meekenesse hartely pray for their conuersion and intreate delay of their confusion were they as sinnfull as So should no malefactor be punished. Sodome, that so doing we might be knowen to be the true seede of faithfull Abraham would not haue the good perish with the bad, no more would we. Abraham.

If you say the trees in question are not onely fruitelesse but hurtfull in the vineyard and in his Maiesties Dominions most dangerous; I answere that all weedes are hurtfull in the corne yet not in all God be thāked his Maiesties kingdomes are not in the extre­mitie of some cases. cases to be rooted out. Were not the Iebusites hurtfull when they annoyed the people of the Lord with their continuall warres and scandalous idolatrie? yet for God permitted the Iebusites for a plague and pu­nishment of the Israēlites. other respects the Lord would haue them remaine in the Land of promise with the Iewes. Yea the Iewes (although they cruci­fied the Sonne of God) are But by what right? suffered to liue in Christian coun­tries according to their Law. We reade that the Samaritans were so vnkind to our Sauiour, that they would neither receaue him in their townes, nor yet giue him bread for his money. Whereat Iames and Iohn (as they thought of a good zeale) could haue (b) found in their harts to haue seene them consumed with fire from heauen: But the Lord rebuked This case is not alike with that in question. them saying. [Page 62]You know not of what maner spirit you are. The Sonne of man came not to destroy mens liues but to saue thē. Luc. 9.

This meeke spirit of the Lord I wish were followed of all in hart, word, and deede, and not the ouerthrowe of our aduer­saries in faith sought by the arme of flesh. For they being with vs all Vaine shewes, not sound proofes. members of one body, and subiect to one Soueraigne, we must accompt them as brethren & loue them as our friends, but much more because we are all children of one heauenly fa­ther, who indifferently letteth fall vpon vs from day to day the fruitfull showres of his blessing, and suffereth his Sonne to shine vpon them also whilest they liue in this world, and may by this his fauour in time be wonne, and conuerted.

God permitteth the Diuell, to draw from thence some good, and therein shineth more his wisedome and goodnesse, then if he suffered no bad at all in the world. The spouse of God is Lilium inter spinas and the lily is more gratefull among the brambles: and who would cut off the (a) pricking thorne to destroy and loose the pleasant and sweete-smelling Rose? Fol. 8 Sith then there must be heresies and errours in the world as Paul foretelleth vs, and that God is glorified by drawing much good from them for the purifying of his elect, (though it were to be wished that no errours were at all) let vs in destroying them vse such sweete meanes as approach neerest to his diuine wisedome and prouidence.

Heere are many reasons hudled vp togither, but I will answer distinctly vnto euery one.

The parable of the Fig-tree.1 The fruitlesse figge-tree hauing beene barren three yeares; the Landlord would haue cut downe and throwne into the fire, but that at the Gardiners intreatie, he was contented to suffer it to be digged and dongued, and to expect yet one yeare longer. But the Papistes haue beene fruitelesse and barren, not onely three, but threescore yeares, they haue stopped their eares at the voice of the charmer, and [Page 63]wilfully refused the grace of the Gospell. And his Highnesse hath alreadie borne with them more then a yeare and a yeare longer; and yet, loe, they bring forth but the fruits of heresie and giddinesse, to wit, insolencie, disloyaltie and sedition; for they are growne to that height of boldnesse and pre­sumption, that they are almost readie to breake forth into actuall rebellion. What remaineth therefore but that as wilde thistles and tares they be gathered, tied in a bundle? &c.

The good are not be destroi­ed with the bad.2 It is not the manner of true Christians to de­stroy whole cities, the good with the bad, as the Papists haue done in their generall Massacres, and Butcheries at Merindoll and Cabriers, Lucerne, An­grogne, S. Mart. Perous, Paris, Lions, &c. but only to destroy the Sodomites out of the land, as Iosiah did, and to cull out the handfull of thieues from a­mong honest Subiects.

3 As for the Iebusites; Because the Israëlites did not according vnto Gods commaundement,The Iebusites wherefore to­lerated a­mong the Israëlites. vt­terly destroy them, Deut. 20.17. the Lord for a curse and punishment vnto his people, suffered them and other prophane nations to be as whips on their sides, and thornes in their eies. Iosh. 23.13. Iud. 2.2. So questionlesse for our great and hainous sinnes of vnthankefulnesse and securitie, the Lord suffereth insolent and blood-thirstie Papists to be as whips and thornes vnto vs: But, I hope, GOD will giue vs grace to repent,The Pope to­lerateth Iewes, no Christian Princes. and speedily 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 [Page 64]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.

[Page 65]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 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 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 So do we teach likewise: we cō ­pell 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 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 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, 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 Common­wealth.

[Page 66] 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, [Page 67]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 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 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 Jgnoratio E­lenchi. than did before the decrees of Generall Councels, and the vniforme consent of ancient Fathers. For 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 [Page 68]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 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 And are still, although it be to your great griefe. once in force: which lawes howsoeuer they might seeme tolerable in respest of 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 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 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 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, [Page 69]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 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 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. 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 confess [...] fit ad salutem. And shall we aduise our Prince, who hath be [...]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 Both beha­uiour and con­science ought to be rec [...]ie [...] ac­cor [...]ing vnto the rule of trueth. behauiour from their inward conscience, or teach thē to be d [...]sloyall to himselfe, by forcing them to be false to God in their Religion? By violence of lawes he may make m [...]ny dissemble their faith with repining [Page 70]heart and grudge of minde, to their assured His Maiestie laboreth to bring such as are in the state of damna­tion, vnto the state of Grace and saluation: not of the con­trarie. damnation, be­cause therein they sinne against their owne consciences: yet sure it is, that as no man can alter his opinion as he list or at his plea­sure, so force can neuer change his faith, vntill his grounds and arguments shall be by better reasons conuinced.

The Libeller being almost out of breath in recko­ning vp of his Reasons for promiscuous toleration of all Sects and professions of Religion whatsoeuer,The Libellers Digressions. to recreate and solace himselfe a little, maketh two Digressions; The former whereof is a Lucianicall discourse concerning reading and interpreting of Scripture, without any meanes, rule, or limitation to the analogie of faith, which because it is but a giddie speach of a malicious Machiauelist, and lying Papist to disgrace Religion, it needeth no further refutation, then a bare deniall.

The Later is of triall by conference, concerning which, because the Libeller proposeth the same againe a little after, I will forbeare to speake any thing vntill we come to that place.

Then he produceth an argument to proue how fruitlesse a thing it is, how preiudiciall to the King and State, to cause men to shew themselues out­wardly to be of another profession, then in heart they are; which he laboureth to proue by the ex­ample of Constantius the father of Constantine the Greate, who would admit none to be about him that were vnfaithfull in their religion towards God. If this be true, then would he neuer admit Papistes, whose perfidiousnesse towards God, in iustling Christ out of his throne, in denying him to be our perfect and alone Sauiour, in adulterating his [Page 71]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 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 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 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 [Page 72]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 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 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 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 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 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 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 [Page 73]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 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 that the truth feareth no triall, and flieth not the open pulpits and pub­lique disputations. The learned writers tooke it then for a dis­grace to their writings to be quitte by Proclamation which thing once (my selfe Note well, Ergo, the Libeller is a man both of yeeres, and place or qualitie a­mongst vs. Which causeth me to suspect that he can be no Semi­narie locust, nor Apocalypticall frog, or Iesuite. being in company at a dinner) was cast in M. Iuells dish, and hence it proceede that the answeres of the aduersaries the more they were forbid the better they were esteemed to the disuniting of many that were most earnest before with M. Iuell in his challendge, as the Lord Copley (so they termed him) D. Steeuens, and others. And if it shall please his Maiestie, that the said challendge be But that chal­lenge was neuer yet wholy answe­red by the Pa­pists. Is it likely that the Libeller is a Puritane, see­ing he doubteth of the truth of Iewels challenges. prosecuted and triall made for the truth, especially among the learned in the publique Schooles and Vniuersities, and that not in one point only (b) but in all, he shall giue great satisfaction to euery one that in this time of so many sects hath care to finde the truth. they that haue the truth shall be confirmed, and such as know it not shall more easily find it by such a free search and inquisition.

Of triall by Disputation. The Papistes euer foiled in Disputation.Now the Libeller mainely laboureth to per­swade triall by disputation, wherein I can but won­der at his impudency, considering alwaies in euery conference the Papists fled before vs. Martin Luther [Page 74]and Philip Melancthon maintained the cause of the Gospell by disputation before the greatest States of Germanie, against as subtill instruments of Satan, as euer since haue risen vp to oppugne the truth. Theodore Beza, a man of rare knowledge and vtte­rance, assisted with Peter Martyr disputed this cause at Poyssie, with the choice of the Sorbone and of all the Papistes of France; that the Cardinall of Lor­raine wished that Beza that day had beene dumbe, or the chiefe of his Auditours deafe. I will not mention the disputation of Zuinglius, Oecolampadius, and o­thers at Bearne, Basile, Strasborough, Zurich, and other free Cities, in all which the truth was euer found among the Protestants.

But to speake heere of the like at home: So it was also in the disputation in King Edwards time. And in Queene Maries, albeit they brought those worthie Martyrs of Christ, Cranmer, Ridley and Latimer to dispute at Oxford with most vnreasonable inequa­litie and conditions, yet they so foiled and wounded their enemies, that both those that were present, and whosoeuer shall yet read it to this day, may easily see that they fought valiantly with the sword of the Spirite, to the confusion of those that stroue against them.

In the beginning of Queene Elizabeth her most blessed and happie raigne, the Popish Bishops and greatest Clerks were prouoked and appointed by auctoritie to dispute, if they were able to maintaine their doctrine against the Ministers of the Gospell; But after a few impertinent words, they gaue ouer their cause in the plaine field, and so ridiculously [Page 75]handled the matter, that it is maruell that the re­membrance of the confusion and shame of that day, doth not terrifie the Papistes from once daring a­gaine to moue the matter of disputation with vs. But as the Prouerb saith, He that runneth away may fight againe.

So Campian the Iesuite, came with open defiance to prouoke the Protestantes to fight with him, boa­sting to maintaine his cause by Scripture, Councels, Fathers; by all Lawes, Ciuill, Canon, and Common; and by all Histories and monuments of former ages. But what the issue was, and how his glorie was tur­ned into shame, the Acts of those disputations in publique print do manifestly declare.

So this Puritan-Papist, as also some others of the same crew, crake much of disputation and confe­rence: But if it pleased his Highnesse and the State, if necessitie or conueniencie did so require; questi­onlesse the rottennesse of their cause should soone appeare. For we haue the Arke of the Lord among vs, we haue his siluer Trumpets sounding continu­ally in our campes. Though they came about vs like Bees, yet should they be quenched as a fire of thornes: they put confidence in themselues, but in the name of the Lord of Hostes we should preuaile against them.

Concerning the challenge of that worthy and learned Bishop Iewell of reuerend memorie;B. Iewels challenge. he vn­dertooke and performed against the Papistes those seuen and twentie points wherein they differ from vs and the Primitiue Church; which remaine vn­answered vnto this day, sauing that D. Harding [Page 76]prated a little in the first point onely, which yet was so defended against him and some one or two others that tooke his part, that they quite left the field, and fled.

And as hitherto by writing to the glory of GOD, to the gathering and edifying of his Church, we haue defended and maintained the trueth against them: So by the grace and assistance of GOD many of vs will be alwaies ready to do the same hereafter.

Restraint of Hereticall Bookes.But if they will haue their Bookes passe freely without restraint, and all men to be allowed to read them: Let them first assure vs, that they will leaue it free for all such as are abused by them to reade ours. For we are not ignorant of their discipline to the keeping of the poore and ignorant people in that captiuitie, that they may not once dare to reade our writings, least they should be conuerted and repent, that the Lord might saue their soules. For a few onely excepted, whom they thinke desperate of be­ing conuerted by any meanes vnto the truth, they restraine all vnder their iurisdiction from reading our workes.

If they so straitly prouide to hinder the truth, and to keepe Captiue simple soules in their blinde king­dome of darkenesse; much more reason haue our Magistrates to prouide that the children of light be not led into darkenesse by them.

Gamaliell is noted by Luke for a man of Mutuò muli scabunt. One Pha­risie commen­deth another. deepe iudgement and worthy Doctor in the Law of Moises, and commended much for his It was a very foolish counsell. politique aduise giuen the high Priest, and body of the Councell to take heede to themselues what they entended [Page 77]to doe touching the Apostles who seemed to them to teach a new doctrine. For, said he, If this counsell or this worke be of men, it will come to naught, but if it be of God yee cannot destroy it, least ye be found euen fighters against God. And in this kinde he gaue certaine instances in Theodas and Iudas of Galiley. For as the truth cannot be ouercome, so errour and heresies cannot long stand but will at length of them selues perish, and it is certaine that heresies, which arise among Christians, are, as Augustine well noteth, 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 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 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 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 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 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 By whom hath it beene so esteemed. ho­norable in him, how can any man iustly dislike that The case is farre different. Reade the Answere. our King should maintaine in their estate and dignitie such of this realme [Page 78]of England, as, notwithstanding diuersitie of Religion, were al­waies ready to make good his Right, and when time serued 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 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. [Page 79]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 [Page 80]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 The Libeller hath only suffici­ently prooued himselfe a prag­maticall dissem­bling foole, and nothing else. sufficiently proued not to be contrarie to the word, let vs see awhile what course is best in humane and ciuill policie.

Fol. 15(a) The wisest Princes and greatest statesmen indure within their dominions in the We vnderstand not what case this is. case proposed, diuerse sects and sorts of Religion contrary to their owne, lett vs behold the experience as well of those that endure them, as of those that haue bent their [Page 81]forces by violence to roote them out; as first for example, our late Queene was not of her selfe enclined to force or constraine the consciences of the Papistes her subiects, and with that mo­derate course which she held in the beginning of her raigne she gained the generall good liking of all parts, and liued in great securitie of her person: But when she was once drawne by men of violent spirits to roote them out by losse of fortunes, libertie, and She neuer put any to death but for Treason. life, she found by experience that A manifest vntruth. the more they were afflicted the more their numbers daily increased, and her selfe put often in feare as well of insurrections at home, as inua­sions from abroade vnder colour of relieuing men so grieuously oppressed.

The greatest force that euer she vsed to roote them out was about the yeare of our Lord 1581. and inquirie being made in the yeare following of the number of Recusants they were found by the bils (b) of Sir Owen Hopton then Lieuetenant of the Towre and others in commission to haue increased in the circuit of that yeare A thing altoge­ther vnlikely. ten for one. She assaied an other way by banishment of some, losse of goods and life of others, yet left she at her death The reason hereof see in the Answere. more Papistes then when she first began those violent courses; besides huge numbers of close Papistes and their well-willers, among which are many of high calling who in regard that it concerneth their And yet this fellow is no Pa­pist, forsooth. Soules and euerlasting life could not liue but with a most fearefull disgust. The warres also which haue beene continued in Ireland against Oneale, Desmound, and Tirone haue beene tedious, bloody, and coastly, all which might haue beene auoyded with carying a gentle hand euer them and suffering them according to their Religion, which notwithstanding is so firmely grounded in their harts, as very fewe persons of marke doe at this time embrace the Note the Li­bellers gall in this tearme. libertie of the Gospell. besides that the countrey hath beene in hazard to be lost and planted with And all by the disloyaltie of Papistes a potent enemie.

Of the late Queenes pro­ceedings a­gainst Papists.As it is true that Consciences are not to be compel­led, but perswaded by force of truth and vse of all good meanes of instruction: So it is certaine also, that Cau­ses [Page 82]of conscience when they grow to be matter of facti­on loose their nature, wherefore Princes may and ought to punish exorbitant practises, albeit coloured with pretence of conscience in Religion. According vnto these principles hath that Mirrour of this Age, our late Soueraigne Lady Queene ELIZABETH of eternall memorie, behaued her selfe during the whole time of her happie raigne.

Comming to the Crowne, detesting the Popish Tyrannie, which by terrour and rigour ouerruled mens consciences, with great wisedome she permit­ted onely the exercise of true Religion, and tolera­ted the Papistes with vnspeakeable lenitie, expe­cting that time would worke some good effect in them.

Popish Bulls against the Queene.In the meane time, when the Pope, by intercessi­on and intreatie of other Princes abroad could not preuaile with her Maiestie, to receaue againe into her kingdome the contagion of Popish Heresie, then he beganne to thunder out Bulles and excom­munications against her, which for many yeeres her Maiestie suffered quietly, accompting them but as words, or winde, or water bubbles, without puni­shing the diuulgers and fautours of them. But after some proofe, perceiuing that some intemperate and factious Subiects tooke courage thereby; she could not but esteeme them to be preambles and forerunners of greater danger. And therefore for her defence against them she reuiued former lawes, to prohibite the publication or execution of such kinde of Bulles within her Realme and Do­minions.

[Page 83] The Bull of Pius V.Notwithstanding this prohibition, the Papistes, abusing her Maiesties lenitie and clemency, brought the said Bulles plentifully into the Realme to moue sedition, and at length most impudently and most arrogantly set vp one of them publiquely vpon the gate of the Bishop of Londons pallace, wherein her Maiestie was denounced to be no lawfull Queene, and her Subiects drawne vpon paine of eternall damnation from her obedience. Now who can in common Reason and Sense mislike that her Maiesty finding this kinde of denunciation of warre, as a de­fiance, to be made in her imperiall Citie, by one of her Subiects auowing and obstinately maintaining the same, should according to iustice, cause the of­fendour to haue the reward due to such a fact?Felton ex­ecuted. This was the first action of any capitall punishment infli­cted for matter sent from Rome to moue rebellion; which was about the 12. yeere of her Maiesties Raigne.

Rebellion in the North.Hereat the Pope burning with indignation and furie, from words and writings fell to actions and practises against her Maiestie & the State, soliciting and prouoking her Noblemen and Subiects to dis­obedience and open rebellion. Whereupon ensued the rebellion of the Earles of Northumberland and Westmerland, and their adherents in the North, who putting themselues in armes against their liege Lady, required by solemne Proclamation forsooth, not onely safe conduct and libertie for the Masse, but also the releasing of prisoners, banishing of prea­chers, reuersing of lawes, and displacing of Coun­sellors: whom the Queene subdued by her forces.

[Page 84] Inuasion of Ireland.Not satisfied herewith, the Pope entertained the Traitors and rebells that escaped out of the Realme for the rebellion, and sent them with certaine bands of Souldiers and Captaines of his owne, furnished with treasure, munition, victuals, ensignes, banners, and all other things requisite for warre into the Realme of Ireland, where the same forces with other auxiliar companies out of Spaine, fortifying them­selues very strongly on the sea side, proclaimed o­pen warre, erecting the Popes banner against the Queene: and also sent certaine disguised fugitiues into England secretly to allure the people to new rebellions. But through Gods power and speciall helpe, her Maiestie by lawes suppressed the factious stirrers of sedition in England, and by her sword vanquished all the Popes forces in Ireland.

The Origi­nall of Semi­nary Priests.And when the Pope saw that he could not pre­uaile by way of force and violence, he deuised to erect vp certaine Schooles, which he tearmed Se­minaries, to nourish and bring vp persons naturally disposed to sedition, to become seedes-men in the tillage of Rebellion, and them to send secretly into these kingdomes, to perswade the people to allow of the Popes Bulles, and to reconcile men from their loyaltie and obedience to the Queene, vnto the Pope. Which traiterous course, had it not beene, by Gods goodnesse, espied and staied, there had followed imminent danger of horrible vproars in the Realme. For some of these cursed and seditious Seedes-men and sowers of Rebellion were discoue­red, and being charged with euident points of high Treason (not being dealt withall vpon Questions [Page 85]of Religion) were truely conuicted, openly con­demned, and iustly executed as Traytors vnto their Prince and Countrie.

Hereby appeareth the Libellers impudencie and malice in traducing the Queenes gouernement for tyrannie; whereas indeed it was but due and need­full execution of Iustice, for necessary preseruation of her person, estate, and Subiects, For that Prince that neglecteth his Office, and suffereth disloyall Subiects and Rebels to haue their wils, for want of resistance and courage, ought not to be pitied, though he lost his Crowne, his head, his life, and his kingdome.

Touching the increase of Papistes, ten to one that were before, in the yeere 1582. ten to one it is a malicious lie and vntruth, which needeth no fur­ther refutation. For lightly said without proofe, may be lightly contemned without answer.

Of the in­crease of Pa­pistes in the last yeeres of the Queene.And that the Papistes began to increase in the later yeeres of the Queene; it was by reason of im­punitie and slumber of Iustice, as her Maiestie con­fesseth in her Edict Nouemb. 15. 1602. which she was then presently about to reforme, and indeede had so donne, if she had not beene preuented by Death.

You will perhaps reply that in Scotland our brethren had bet­ter successe when they tooke armes in the daies of his (a) Maie­sties mother for the A malicious vntruth. spreading of the Gospell: Fol. 16 yet you must confesse that it was but small discretion to set all vpon the vn­certaintie of a battaile. Many like violent attempts haue beene practized in that Realme through zeale of Religion, but by clemencie and moderation his Maiestie hath not onely escaped the dangers, but also made himselfe a peaceable Master and [Page 86]Lord ouer them all, imitating heerein that most renouned French King Henry 3. who perceiuing the fire of Ciuill wars to kindle betweene the King of Nauarre, who was of the Re­ligion, and the house of Loraine would For he neuer ioyned with both together. breake neither with the one nor the other, but fauoured them both so farre, as in the end he made himselfe The Libeller must needes be either a foole that knoweth not what he wri­teth; or a Knaue for belying of Stories. For that poore King was so farre from be­ing peaceably Lord ouer the house of Lor­raine, that they traiterously cau­sed him to be murdered in his Campe before Paris. Reade the Answere. peaceably head of them both, who af­terwards wholy depended vpon his wil & pleasure. To continue yet further in the affaires of Fraunce, they that haue seene the successe may witnesse that no violence could worke out True, because the gates of hell cannot preuaile against Christs Church. them of the Religion in the time and raigne of Charles 9. and since the said King Henries death the force of Spaine ioyned with Fraunce vnder the conduct of the Dukes of Parma and Du Maine did not so much (b) preuaile in Fraunce as did the Bishop of Rome his O curteous entreating! courteous entreating the now King and his adherents although of a contrary Religion vnto him. If the Pope will for his more For he doth no­thing but for ad­uantage. aduantage yeeld to them in some things who were his greatest enemies, what neede we be so straight laced against our owne Countreymen for matters of Religion? May not his Maiesties example of clemencie towards the Papistes heere, mooue some Prince abroade to be Fonde sug­gestions. fauourable to our brethren? Is not the Masse suffered at Rochell, and other like townes in Fraunce in hope that they of the Religion may be like-suffered in Paris and other such townes in Fraunce? Haue not our brethren in Holland offered to admit the Papistes to preach and say Masse in their Countries, so that they might haue like libertie in all the other Prouinces? If we haue the truth why should we Let the Libel­ler perswade the Pope and the King of Spaine first to graunt this libertie to our Religion. feare that other Religions should haue libertie with vs? and why may not the King doe as the Queene mo­ther did in Fraunce who being a stranger in the Countrey, and at the death of her husband the gouernement of the Realme No otherwise then by great meanes and entreatie. falling into her hands during the minoritie of her children, did iudge (a) it the wisest way for the maintenance of her authoritie, Fol. 17 to keepe still on foote the oppositions which she found either by diuersitie of Religion or otherwise, and to fauour them False, for from the yeare 1562. vnto her dying day she was an extreame enemy vnto them of the Religion. all in such sort as still she might be able to curbe [Page 87]the stronger by supporting the feeble and weaker partie.

Euery little gouernour in France that hath vnder his charge a towne or prouince where men of sundry Religions liue, as the Duke Memorancy, the Duke Bullion, Diguiers and the like taketh the same course as the Queene mother did, and so kee­peth his places or prouinces at his deuotion and in due obedience. And at this day in Fraunce you see no vndiscreetely zelous man in great fauour with the King or in high estate to gouerne, that by the moderation of such as are not too forward the inso­lency of other (whom zeale may mooue to be troublesome) may be repressed. And Non causa pro causa. thus the Countrey is kept in greater peace and quietnesse then hath beene seene in Fraunce for 40. yeares before, and that chiefely by the diligence and dexteritie of two especiall fauorites of the King, the Marques of Rosne high Treasurer and Monsieur de Villaroy principall Secre­tary, both of them (b) of farre different yet temperate humour in Religion.

Wherefore the Scottish Noble men tooke armes.It was not for the cause of Religion that the No­blemen of Scotland tooke armes, (as the Libeller would make vs beleeue) but for other matters. The house of Guise in France vnder colour of consan­guinitie and Religion, brought into Scotland French forces in great numbers. Whereupon the ancient Nobilitie of the Realme, seeing the immi­nent danger of reducing their kingdome vnder the Tyrannie of Strangers tooke armes against the ene­mie: and being not strong inough to subdue them, praied the Queene of England her ayding forces, which her Maiestie, knowing the action iust and honourable, easily granted them, and accordingly expelled the Strangers, and restored the Nobilitie to their degrees and ancient priuiledges, and the State to peace.

[Page 88]The other attempts which he speaketh of practi­sed in that kingdome, when they shalbe particularly specified; they shalbe fully answered.

That concerning the French King Henrie 3. is al­together false.Of the French K. Henrie 3. The trueth is: The Duke of Guise that he might strengthen himselfe and his house to take the Crowne, if ought should befall the Kings line; by the support and practise of the Queene Mother obtained greate auctoritie in the kingdome of France: whereupon hauing raised and moued Ciuill warres vnder pretence of Religion, though indeed to weaken and extirpate the Princes of the blood and ancient Nobilitie of the Realme, tooke armes against the Huguenots, but seized vpon the best townes of the Catholiques. Religion was prea­ched at Guyenne, and the Leaguers went to driue it out of Picardie: The Huguenots were at Rochel, and their armie marched straight to Paris: The Hugue­nots are at Montpelleir, and the League set vpon Marseille. Whereupon the King writing vnto the King of Nauarre, saith; That he knew that those of the League, what shew soeuer they made, plotted onely a­gainst his Person and Crowne, thinking to rise and be­come greate at his coastes, seeking nothing els but the vtter ruine and dissipation of his Estate. On the other side, the King of Nauarre and the rest of the Princes of the blood, together with many of the Peeres and Nobles of France and the greatest Officers of the Crowne, perceiuing the Duke of Guise his malice, and seeing his iniustice, that, being but a Subiect, he would with priuate and armed violence murder innocents and make himselfe sole commander, ga­thered [Page 89]themselues, to preserue their liberties gran­ted by publique Edicts, and to saue their liues from the furie of that ambicious Blood-sucker, Meane time, the Leaguers hauing the King at aduantage, presented him with these requests; viz. To make an irreuocable decree for the extirpation of Heresies: To take by force those Townes held by those of the Religi­on: To renounce the protection of Geneua: To aucto­rise the warres: To reconcile the Leaguers vnto him: To be of their League; that is, of a King to become a Participant. And thus the Leaguers hauing made their peace with the King, they caused him present­ly to interdict the exercise of the Religion by a new Edict, recalling all former Edicts for peace; to ap­proue the warres; to banish the Ministers; and to force all his Subiects to become Papistes. The King of Nauarre being aduertised of these proceedings, complaineth vnto the King of the peace he had made with the League, declaring vnto him that himselfe could not be ignorant, that he had made peace with his Enemies, and armed them with his forces and auctoritie against the Estate, against the Blood, and against his owne Person. The King was now in woefull case, and in great perplexitie and di­stresse, neither durst he vse the auctoritie of a King. If he consented to the libertie of Religion and resto­red them the Edict of peace, he thought he heard all the mutinous Leaguers continually about his eares: if he made warre against the King of Nauarre and the Religion, he had fiftie thousand Strangers vpon his backe, that would constraine him to ouerthrow the League. Wherfore he desired the Duke of Guise [Page 90]to yeeld to a peace, not to abandon the Estate of the Realme for a pray vnto Strangers, to procure the ease and contentment of the King, the comfort of the people, the freedome of the Clergie, and the dignitie of the Nobilitie by other meanes, then by Ciuill warres which would ouerthrow all. But the Duke of Guise, who rather desired a battell then a disputation, answered the King resolutely, that he would haue no peace but warre, and caused the King in his owne person to march against the Prote­stants. After that the King had made some few skirmishes, the glory whereof redounded to the Duke of Guise, he staied for a time to resolue him­self vpon the intention of the Princes of the League (which was now fauoured by the Pope, the Em­perour, the King of Spaine, the Duke of Sauoy, certaine Princes of Germanie, all the house of Lor­raine, and all the chiefe Townes in France that had entered therein) and made shew to consent vnto them: for indeed he was not able to resist them, be­ing in a manner banished in the middle of his estate, and spoiled of his auctoritie: So that now he ac­knowledged his fault that he agreed to the treatie of Nemours, to the breach of peace, and to approue the league. The people euer where Monsieur de Guise came still receaued him with great ioy and acclama­tions, Viue Guise, Viue le Pillier de l' [...]glise: in so much that the King was faine secretly to flie from Paris, and shift for himselfe: For Monsieur de Guise being puffed vp with popular insolencie, had abso­lutely determined, either to slay the King, or at least to cast him into a Monasterie, as Chilperic was, and [Page 91]to vsurpe the kingdome himselfe. Now the King hauing escaped, and the rumour thereof being spread ouer all France, Monsieur de Guise began to protest his innocencie, and the duty he had shewed in restraining the furie of the people, trauelling in the Kings behalfe against the attempt of the Barri­cadoes. But the King,The death of the Duke of Guise. thinking that the life of Mon­sieur de Guise would be his death, resolued to be re­uenged of him: And so indeed, because very many were engaged in that conspiracie, he caused him to be suddenly surprised and slaine at Blois in the entry as he came from the Councel-chamber into the Kings chamber. Notwithstanding this execution of the duke of Guise, yet the flame of that conspiracy was nothing asswaged: for the league caused not a few of the chiefest cities in France to rise against the king; whereby the king grew so distressed, as he was forced to make peace with the king of Na­uarre, to craue his forces for his reliefe, and also to implore succours from her Maiestie of England, but before these forces could be transported into France, the king, by the malicious and diuellish in­stigation of the League,Death of Henry the 3. K. of France. was most traiterously mur­dered by Frier Iaques Clement, in his campe neere Paris. By this a man may see what conscience the Libeller maketh of falsifying Histories, and how true that is where he saith, that in the end the king made himselfe peaceably head of them both, who afterwards wholly depended vpon his will and plea­sure.

In the time of Charles the 9. albeit the Papistes omitted no deceit, periurie, massacres, nor warres, [Page 92]to roote out them of the Religion: yet because they defended their libertie by the confirmation and au­ctoritie of so many Edicts of peace (God also fa­uoring their cause) their aduersaries molested them in vaine, for they could not preuaile against them; but for all their persecutions the Protestants still encreased more and more both in zeale and num­ber.

Also in the time of Henry 4. the present king; the Dukes de Maine and Parma with Spanish forces ta­king the Rebells part, against their lawfull king, with Cyclopicall immanitie set vpon them of the Religion, whom they could not subdue by any force of armes; because it was but vaine for them to fight against GOD. And the Duke of Parma his disgra­ces and shame in those attempts are commonlie knowne.

How curte­ously the Pope entrea­ted Henry 4. K. of France.But for the Pope his curteous entreating of the now king of France; besides that thereby he pro­uided for his owne commodity and profites in that kingdome; What curteous dealing was it, to lash such a mightie king (in the person of his Embassa­dour at Rome) after the singing of euery verse of Miserere, vntill the whole Psalme was sung out? The king of Great Brittaine will neuer enuie or grudge this humanitie and curtesie vnto any.

Of the queen Mothers dea­ling towards Protestants.The Queene Mother, desirous to retaine the Re­gency in her owne hands during the minoritie of her Sonnes, vsed those of the house of Guise as a counterpoyse vnto the Princes of the bloud; but ne­uer granted any thing vnto the Protestants, but what had beene granted and ratified before by many [Page 93]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, Trucces neuer vsed violence a­against 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 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 Being banished thence vpon pain of Death. departed their Coun­trey and had Most false. entercourse with the Turke, others stayed and dissembled their Religion, while Canisia the key and stay of that countrey was deliuered vp 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 [Page 94]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 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 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 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 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 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 The infatuated Libeller can see nothing but Papists. see Ireland ouer­growen [Page 95]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 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 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 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 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 Loyall Sub­iects needed ot to haue fled. fled before the face of the 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 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 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 Who euer knew a more impudent lying Libeller? thrice tolde so many of (a) vs.Fol. 20 Thus may you see what [Page 96]wildnesse will doe and how lately Repentance may follow the 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 [Page 97]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 [Page 98]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. [Page 99]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 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 Who be they that we may know them. others oppressed by theire owne Princes, and perturbed with ciuill warres 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 A malicious lie. to call in the Turke, hoping that vnder his guuernement he might more freely preach the gospell. and 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 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 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 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 [Page 100]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 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 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 No doubt the Libeller hath a Pope in his bellie. Pope himselfe. for it is no wisedome to make [Page 101]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 law [...], 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.

[Page 102]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.
• [Page 103]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 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 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 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 All such as the Libeller is. all statesmen a­broade that she being too streight with her Papisticall subiects at [Page 104]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 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 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 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 [Page 105]Masse within his Realme, where shall you finde in Christen­dome a worthy match for the 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 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 The Libeller accompts Reli­gion and the worship of God, but a nice poine. nice points of all possibilitie to that succession? I tell you 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 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 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 [Page 106]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 shall please god to giue his blessing, yet accoumpt me still your frend and as faithfull in the Lord now as For indeed the Libeller neuer yet was faithfull in the Lord; ex­cept he meanes his Lord God the Pope. And hither­to of this false and I dolatrous Brothers Libell; who (if I can iudge any thing) is a man of qualitie and great veeres, one that would seeme to be a Protestant in outward profession and a Puritane in his writings; but is in­deed a Papist in heart and affection: and yet such a Papist, as doth not grearly care for any Religion at all. euer.

FINIS.

The impu­dencie of the Libeller.Submission to God and his Prince would better become the Libeller, then this malepert kind of pre­scribing, and presumptuous match-making. It is not for any Subiect to meddle heerein, further then he hath commission from his Soueraigne.

Yet arrogant and pragmaticall Papistes, as they dare be bold, being but dust and ashes, impiously to oppose themselues against God, in prescribing and appointing how he should be serued: so also they audaciously presume to mannage State af­faires, to dispose kingdomes, to order kings, and to match Royall Children in idolatrous families.Of marriage with those of diuers Reli­gions.

But we are assured that his Maiesties religious heart knoweth that it is not lawfull for Gods Chil­dren to marry with idolaters & superstitious persons.

• I Because the faithfull partie is in danger to fall away from the Lord: which clause is expresly added in the law. Deut. 7.3.
• II Because the old world was drowned for such marriages. Genes. 6.2. &c.
• III Because the children of Israë marrying with the daughters of Moab thereby fell into idolatrie. Numb. 25.1.2.
• [Page 107]IV Because King Salomon fell away vpon the like occasion. 1. King. 11.1.
• V Because Ezra and Nehemias with great indignation brake off such marriages. Ez. 9.10. Nehem. 13.
• VI Because Iehoshaphat was reprehended by Ie­hu, that he had made affinitie with Achab, in taking for his sonne Ioram, Athalia the daughter of Achab to wife. 2. Chron. 19.2. 2. Chron. 21.6.
• VII Because this mischiefe ensued thereof, that Ioram at the instigation of his wife, forsa­king the true worship of the Lord, followed the waies of the Kings of Israël. 2. Chron. 21.6.13.
• IIX Because it is an abhomination in Israël, and a prophanation of the name of God, when Iudah marrieth the Daughter of astrange god. Malach. 2.11.
• IX Because such as do so, prophane the couenant of God, contemne their brethren, and pol­lute the Church of God, which should be ho­ly and vndefiled. Ezra. 9.2.14.
• X Because the Lord will cut off the man that doth this, both the Master and the Seruant, out of the tabernacle of Iacob. Malach. 2.12.
• XI Because the Apostle Paul forbiddeth vs to be vnequally yoked with Infidels. 2. Corint. 6.14.
• XII Because the same Apostle willeth widowes to marrie onely in the Lord. 1. Corinth. 7.39.

[Page 108] See [...] lib. 2. pag. 78.These things, we know, his excellent Maiestie is not ignorant of, and therefore we are certainely perswaded that he will giue no care vnto dissem­bling and whispering Papistes.

To the Libellers Conclusion, I answer in one word; that if the Papistes, the more they be for­borne, the lesse they are reformed, (as experience teacheth) surely I thinke it were pity they should be fauoured.

CHAP. X Of the Punishment which ought to be inflicted vpon Heretiques and Idolaters.

HAuing spoken of the vnlawfulnesse and Dan­ger of Toleration, and answered the Obiecti­ons brought for licencious Profession: it followeth to speake a word or two of the punishment of Se­ctaries and Heretiques.

Diuersitie of Offendours.As all Offendours be not of one sort or conditi­on, so are they not to be punished alike, nor with one and the same kind of punishment.

Three things to be con­sidered.Wherefore Christian magistrates are wisely to consider 1. The Person that offendeth. 2. The qualitie of his Offence or Errour. 3. The degree and maner of the punishment due vnto him.

1. The Person. First, for the Person. Some erre of ignorance, others of malice: some of weakenesse, others of wil­fulnesse: some were neuer solicited to forsake their heresies, others hate instruction: some are meerely [Page 109]seduced, others are arrogant Seducers; which cir­cumstances must be wisely considered and distin­guished.

2. The Errour. Secondly, for the Errours. Some are against the Foundation, and those either directly, or by conse­quence and diduction onely; others leauing the foundation, onely build thereon hay, straw and stub­ble, which either time, that is the day; or fire, the Spirit of God; or afflictions of this life; or at length the very article and point of death doth proue and declare; that at last these builders may be saued, as Paul teacheth. 1. Corinth. 3.11.12.

3. The Pu­nishment. Thirdly, for the Punishment. It is not of one kind, for euery one must be punished according to the qualitie and nature of his offence. The diuersity and degrees of punishment are excellently laid downe, in the Booke of Ezra, thus:

And thou Ezra, (after the wisedome of thy God, that is in thine hand) set Iudges and Arbiters, which may iudge all the people that is beyond the Riuer, euen all that know the law of thy God, and teach yee them that know it not. And whosoeuer will not doe the Law of thy God and the Kings law, let him haue iudgement without delay, whether it be vnto death, or to banish­ment, or to confiscation of goodes, or to imprisonment. Ezra. 6.25.26.

Where God giueth power and full auctority vn­to Ezra, and in him to all Magistrats, to restore all things according vnto the word of God, to instruct the ignorant and weake therein, and to punish them that resisted and would not obey.The punish­ment is four­folde.

The Punishment to be inflicted vpon offenders [Page 110]is foure-folde, 1 Imprisonment, (for we will be­ginne with the least) 2 Pecuniarie mulct, or Con­fiscatiō of goods. 3 Banishment or Exile. 4. Death; of which we will speake in order.

I. Imprisonment.I Penall Imprisonment, (for we speake of no other here) must needes be greeuous, as well for the infamie and reproach of the place; as also for that a man thereby is restrayned of his libertie, depriued after a sorte of common breath and light, as being vnworthie both of the aspect of heauen and the fel­lowship of men, and also thrust into close and dam­pish roomes, darke and loathsome.

Hereunto may be referred the Subtraction of the right of humane Societie and ciuill Priuiledges.

So Constantine the greate depriued Heretiques of power to make a Will of their goods, or of be­queathing or giuing any thing, of buying or selling. August. lib. 1. contr. Epist. Parm. cap. 7.

Also his sonnes Constantine, Constantius and Constance decreed that all Heretiques should be in­capable of any priuiledges granted to Christians. Cod. Iust. lib. 1. tit. 5. de Haeret. And Theodosius Ma­ior ordayned the same thing.

Againe, Heretiques were not capable of any offi­ces, either Ecclesiastique or Ciuill. They were not admitted to be Counsellors, Iudges, Aduocats &c. Cod. Iust. lib. 1. tit. 5. l. Credentes. Neither could they be Plaintiffes in any cause, but onely Deffen­dants.

This Punishment being the easiest of all 4. is to be inflicted vpon such offenders as refuse instruction when it is gratiously and gently offered them; or [Page 111]that neglect the sincere worship of God, and will not be admonished; refraine from publique exerci­ses and assemblies &c.

II. Pecuniarie Mulct.II Pecuniarie Mulct, or Confiscation of goodes, is that when the offendor is either deeply amerced; or els when by open Publication his goodes are con­fiscated and soulde.

Hereunto belongeth disarming, disinheriting, in­capabilitie of receiuing any legacies or other giftes, of bargaining, &c. All which were executed by the ancient Emperours against Heretiques.

A Bishop or Cleargie-man that was an Here­tique was to pay tenne pound-waight in golde, or to be banished. Cod. Iust. lib. 1. tit. 5. de Haeret.

Constantine (saieth Augustine) was the first, that ordayned that Heretiques goods should be confi­scate and solde. August. Epist. 48. and also that the places of their meetings and conuenticles should be sold. August. Epist. 168.

Also he made them incapable of enioying lega­cies or any thing that was bestowed vpon them. Aug. lib. 1. contr. Parm. cap. 7. &. Contr. Petil. lib. 2. cap. 92.

If it be obiected, It is vnlawfull to take sale-money for conscience contrary vnto the word of God.

The taking of a pecuniarie Mulct lawfull.I answer, It is true. But this penaltie or mulct cannot be termed Sale-money for conscience: Because the Magistrate therby respecteth not his owne gain, but, 1 The amendement of the offender. 2 his weakening and disabling in case of obstinacie. 3 The deterring of others from offending in such manner, &c.

[Page 112]If any Prince interdict his Subiects to kill Par­tridges or Phesants, to hunt in certaine places, to eate flesh vpon certaine dayes, vnder the penaltie of such or such a mulct: who will saie that the Princes intention, is to gaine by such offences; and not rather that he aymeth at order, and laboureth to correct the offendours by that penaltie of a pecu­niarie mulct?

Neither can any man affirme, that such a Mulct is contrary vnto the word of God, as well for that it is directly confirmed by this place of Ezra; as also for that for the same cause, no Magistrate could with a good Conscience take any mulct or forfeite for any offence whatsoeuer, because it would be deemed, he tooke Sale-money to commit such and such disorders or offenses; which is absurde.

Such as cannot be reclaymed by Imprisonment, must be wonne by this seuere mulct or confiscation of goodes.

III. Banishment.III Banishment or Exile, is when a man is com­pelled to forgoe his Countrey for his Offence. And this among the Romanes was 3. fold, Interdiction, Relegation, and Deportation; but we shall not need at this time to discourse hereof.

It was ordinary with the first Christian Empe­rours to bridle Heretiques with this kind of punish­ment. So Constantine the Great banished Arius and his followers. Theodosius Iunior, Nestorius. Valentinianus and Theodosius, the Manicheis and Donatistes.

And when it was expected that Augustine, by reason of the mildnesse and goodnesse of his nature [Page 113]should mediate for some part of these penalties to be released; he gaue this quicke and stout Answer.

Augustine al­lowed and commended those penal­ties. Ha ha, what els! I should gainsay this Constitution; That you loose not the things, which you call yours; and you without feare spoile Christ of his. That the Roman Lawes should permit you to make your last willes; and you with cauilling reuerse that which God bequeathed our fathers. That in buying and selling your contracts might be good; and you share that a­mong you which Christ bought when he was sold. That you might freely giue what you list; and what the GOD of Gods hath bestowed on his owne Children frō East to West should be void. That you should not be ba­nished from the place where your bodies rest; and you driue Christ from the kingdome purchased with his bloud to reach from sea to sea. No, no; Let Prin­ces (on Gods name) serue Christ in making lawes for Christ.

With this punishment must stubborne and ob­stinate (but not relapsed) Seducers or Heretiques be punished. Whom the Magistrate may brand with some indelible marke, the better to know them, if euer they presume to returne againe without leaue.

IV. Death.IV Death, is the last punishment that is to be inflicted vpon the Offendour by the Christian Ma­gistrate.

Examples of this kind of punishment, are obui­ous euery where in the Old and New Testament, executed vpon Heretiques and Idolaters, Seducers or Seduced, aswell vpon the one, as vpon the other.

The Sonnes of Leui consecrated their hands vnto God, that is, did a good and acceptable worke, in [Page 114]putting to death almost 3000 men, of them that worshipped the golden Calfe. Exod. 32.27.

Asa made a decree, that whosoeuer would not seeke Iehouah the God of Israel, should be slaine. 2. Chron. 15.13.

Iehu declare his zeale towards God, in killing all the Priests of Baal, 2. King. 10.24.

Iosias killed the Priests of the high places vpon the altars. 2. King. 23.20.

Nabuchadnezzar decreed that whosoeuer blas­phemed the God of Shadrach, Meshach and Abed­nago, should be hewed in pieces. Dan. 3.29.

Elias killed 850 Priests of Baal. 1. King. 18.40.

In the New Testament: Peter stroake Ananias and Saphira for their hypocrisie and close sacriledge with sudden death. Act. 5.5.10.

Paul stroke Elymas the Sorcerer with blindnesse, because he would haue seduced the Proconsul from the faith. Act. 13.8.10.

In the Primitiue Church, Constantine, Theodo­sius, Grarian and Valentinian decreed, that the punishment of Idolatrie should be death. Cod. Iust. lib. 1. tit. 1. l. Placuit. & l. Ne quis.

Arcadius and Honorius punished the Manichaeis and Donatistes with death. Cod. Iust. lib. 1. tit. 5. l. Manichaeos.

Iustinus about the yeere of Christ 526. caused all the Manichaeis in Persia to be slaine, because they had peruerted the Kings Sonne.

Theodosius Iunior would haue none spared, that were deprehended by any meanes to seduce others, or to infect any man with pestiferous doctrine. Cod. [Page 115]Theodos. l. 46. Nouell. Theodos. de Iud. Haeret. & Pag.

This punishment of Death is to be inflicted vpon all obstinate, wilfull, and relapsed Seducers or He­retiques: Vpon such as maintaine their pernicious opinions, either of meere perfidiousnesse, enuie and malice, for the repulse of some dignitie or Bishop­ricke, as Nicephorus speaketh of Tertullian after he relapsed to Montanisme, of Florinus, Blast us, and Arius. Niceph. Ecclesiast. lib. 4. cap. 7.12.20.30. & lib. 8. cap. 5. Or of confidence that they haue in their owne wit, learning and eloquence, as Tatianus, Valentinus, Marcion, Saturninus, and Nouatus did. Niceph. lib. 4. cap. 4. & lib. 6. cap. 3. Or of ambition and affectation of primacie, as Montanus did. Niceph. lib 4. cap. 22.

These men, that are thus instructed with courage, boldnesse, hypocrisie, learning, eloquence, do not onely destroy themselues, 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.