Refutation of a Puritan-Papist, Chapter 9

Refutation of a Puritan-Papist · Chapter 9

p. 46CHAP. 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 eueryevery folio ſhalbe ſet in the margine in his due place; the former ſide or face ſhalbe p. 47diſtinguiſhed by the letter (a) and the latter by (b). The Title is this;

Fol. 1 (a) AN EPISTLE, OR APOLOGIE 11Yea rather, of a falſe, idolatrous and vncharitable Papiſt.of a true and charitable brother of the reformed Church in fauour of Proteſtants, Papiſts, and thoſe of the Reformation, for a22As if the proceedings againſt Papiſts hitherto were immoderate. more moderat courſe of proceeding in matters of Religion, by ſearching the Scriptures, and examining their Spirits for the ſenſe, and true meaning of them by a peaceable conference, and ſuch eaſy meanes as were practiſed in the Apoſtolicall, and Primitiue Church for planting the faith, and rooting out of errour, tending to33He ſpeaketh by contraries. vnitie of Religion, loyaltie to the Kings Maieſtie, increaſe of honour to him and his poſterity, and good of the Common-wealth.

ANSWER.

A CERTAINE Stranger comming on Embaſſage vntounto 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 p. 48many 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 onelyonly, 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. p. 497. Becauſe he ſlandreth and belieth his Maieſtie to take vponupon 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 hauehave 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 vsus 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.

p. 50VVOrſhipfull and my louing brother in the Lord, I hauehave 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 louelove towards me, and I could wiſh that all our brethren would keepe the ſame courſe of charitie towards all men, howſoeuer they differ from vsus 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 louelove our Enemies. Chriſt commannded vsus to louelove our neighbour, and declared, as you know, that the Samaritan was neighbour to the Iewe, and th…refore not to be excluded from his louelove, 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 vnderunder 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 onelyonly in regard of the Soules health, and eternall ſaluation, p. 51but alſo for the ciuill policie and temporall gouernment of his Maieſties Dominions. For whoſoeuer would wiſh or ſeeke to 11By 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 22All 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 hauehave that gracious vertue of the Adamant ſtone to draw vntounto him, and (b) winne to vnity in Faith the people of diuerſe nations ſo committed to his charge. For who of vsus all doth not deſire from his hart that the 33As 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 44The whole kingdome of Ireland man feſtly ſelandred.fewe or none other, and the Nobilitie of Scotland, of the which 55Two 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 hisno ſmall number incline that way, would come with vsus 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 66Here 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 hauehave in peaceable manner done what in vsus lyeth. Let vsus 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 eueryevery 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 hauehave ouergrowen the corne, ſo likewiſe 77Note 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 vnderunder his protection, and that ſuch as begin to ſpring p. 52vp 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 88The Parable be alludeth vntounto, 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 99To 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 vsus, 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 1010A manifeſt miſtaking.take this my aduiſe to be 1111He 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 hauehave ſeene with our owne eyes and in theſe our daies, as well in his Maieſties Dominions, as in all Nations round about vsus.

Fol. 4(a) That we hauehave 1212Lucianicall ſcorning and Sardoicall laughter of the Libeller.ſlept too long all writers agree, and that for many hundred yeares: for who of vsus doth not ſee that the weedes hauehave 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 onelyonly (for then we neede not ſturre ſo much as we hauehave done) but in 1313And 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 p. 53yea as we eſteeme in damnable errours, which we hauehave notified in our bookes as well againſt D. Whitguift and other Proteſtants as againſt the Papiſts.

To deſtroy 1414It 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 vntounto vsus were ouermuch crueltie; to compell them to an externall worſhip againſt their conſcience were no leſſe 1515Nothing leſſe then dangerous.dangerous and damnable for vsus 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 1616The 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 1717True, 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 hauehave moued me to approue and perſwade a more temperat courſe in matters of Religion, of which opinion though I hauehave 1818It 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 vntounto 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. GiueGive occaſion vntounto the wiſe man, and he wilbe wiſer. Thus farre Auguſtine. In Epiſt. 48. ad Vincens.Prov 9not alwaies beene, and you (as you ſuppoſe) note to my ſhame, yet I hold it not ignominious to change for the better vponupon 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, 1919But the libeller iam ſapit vsus 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 p. 54Maieſtie 2020As though his Highneſſe were not able to rule himſelfe.ruled by the Proteſtants not onelyonly in thoſe 2121A 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 vponupon him the title of 2222Good Sir, there is difference betwene Supremacie and Supreame head: this latter Caluin ſaith that ſome attributed vntounto K. Henry. 8. of vndiſcreet. zealeſupremacy 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 2323Soft 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 2424Whether 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 2525Great Britaine hath no cauſe (God be thanked) to e uie them this quietneſſe.quietly our brethren in France liue together with the Papiſts vnderunder 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 2626Becauſe 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, p. 55I 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 hauehave eueryevery 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 vponupon the preſent occaſion; I can but wonder with what face the Papiſtes dare frame ſuch a Propoſition, as is directly contrary vntounto 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. p. 56Yet 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 onelyonly 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 vponupon 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 p. 57prophaned, 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 vsus heare the Reaſons which the Libeller vrgeth to maintaine the contrary paradoxe.

Let vsus 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 11Good ſeed doth not ſignifie true doctrine, but the Children of the kingdome, ſee Matth. 13 38.Matt 13:38doctrine: but whileſt men were a ſleepe the enemie of truth came and ouerſowed the Cockle of 22Tares (or Cockle, ſeeing the Libeller, following the Rhemiſts, will hauehave it ſo) doe not ſignifie errour, but the Children of that wicked one. Matth. 13.38.Matt 13:38errour: his ſeruants had ſlept ſo long that the blade ſhot vp and ouertopt the wheate before it was eſpied: the zealous 33This 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 vsus.

Your anſweare would hauehave 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 hauehave it thus why do you blame my 44The eaſe is vnlike; Reade the Anſwer.aduiſe p. 58that a Chriſtian king ſhould do the ſame rather then vſe the ſword of force and violence vponupon 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 55A manifeſt ſlander.all Religions are ſo lincked together with vsus in blood, alliance, frendſhip, and otherwiſe that in pulling vp the one 66Poperie 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 vntounto vsus, but alſo greately 77But 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 88This 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 99Not 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 vntounto him or depended vponupon 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 1010Begging 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 p. 59them, 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 hauehave declared before.

Alſo, Chriſt manfully oppoſed himſelfe againſt the Scribes and Phariſies, and willed eueryevery 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 vntounto the Magiſtrate, that he ſhould execute Gods wrath and vengeance vponupon 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 p. 60the 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 vntounto 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 vntounto any Magiſtrate, that is, vntounto 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 vntounto 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 vntounto the Seruants of the Houſe-holder, that is, vntounto 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 p. 61and Iohn were, who would hauehave the Samaritans that refuſed to receiue Chriſt, preſently burned, Lord ſhall we command that fire come from heauen, and conſume them. Luk. 9. VntoUnto 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 11Yea 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.

HaueHave we not ſeene many ſuch trees changed with 22I 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 hauehave 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 33So ſhould no malefactor be puniſhed.Sodome, that ſo doing we might be knowen to be the true ſeede of faithfull 44Abraham would not hauehave the good periſh with the bad, no more would we.Abraham.

If you ſay the trees in queſtion are not onelyonly 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 55God 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 66God permitted the Iebuſites for a plague and puniſhment of the Iſraēlites.other reſpects the Lord would hauehave them remaine in the Land of promiſe with the Iewes. Yea the Iewes (although they crucified the Sonne of God) are 77But 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 giuegive him bread for his money. Whereat Iames and Iohn (as they thought of a good zeale) could hauehave (b) found in their harts to hauehave ſeene them conſumed with fire from heauen: But the Lord rebuked 88This caſe is not alike with that in queſtion.them ſaying. p. 62You 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 vsus all 99Vaine ſhewes, not ſound proofes.members of one body, and ſubiect to one Soueraigne, we muſt accompt them as brethren & louelove them as our friends, but much more becauſe we are all children of one heauenly father, who indifferently letteth fall vponupon vsus from day to day the fruitfull ſhowres of his bleſſing, and ſuffereth his Sonne to ſhine vponupon 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 vsus, 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 vsus 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 vntounto eueryevery one.

The parable of the Fig-tree.1 The fruitleſſe figge-tree hauing beene barren three yeares; the Landlord would hauehave 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 hauehave beene fruiteleſſe and barren, not onelyonly three, but threeſcore yeares, they hauehave ſtopped their eares at the voice of the charmer, and p. 63wilfully 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 hauehave 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 vntounto Gods commaundement,The Iebuſites wherefore tolerated among the Iſraëlites. vtterly deſtroy them, Deut. 20.17. the Lord for a curſe and puniſhment vntounto 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 vntounto vsus: But, I hope, GOD will giuegive vsus grace to repent,The Pope tolerateth Iewes, no Chriſtian Princes. and ſpeedily deliuer vsus from that viperous and bloudie generation.

4 The Pope (who, being the great Antichriſt, is to exerciſe all his malice againſt Chriſtians, not p. 64Iewes 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 vntounto 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 vsus, but rotten members that muſt be cut off, leaſt the whole be infected. They are Subiects to one Soueraigne with vsus, but diſloyall Subiects, who acknowledge an other Superiour, the Pope. They are Children of one heauenly Father with vsus, but baſtardly and rebellious Children, that hauehave 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.

p. 65IV 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 vsus proceed.

Faith is the 11So 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 22Was not Paul violently drawes vntounto 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. VponUpon theſe grounds of Scripture and Chriſtes example, the firſt and moſt learned of our profeſſion hauehave taught, that none may be 33So 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 hauehave written bitterly againſt thoſe who at our firſt appearing ſought by ſword and fire to root vsus out. And can we for ſhame 44This 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 vsus, if now we recall the doctrine which we hauehave 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 vsus lay force aſide, and 55But 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, 66As 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.

p. 66Faith 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 hauehave 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 giuegive no ſcandall vntounto others.

Beſides, Repentance and Sanctification are alſo the gifts of God: and yet ought the Magiſtrate to execute vengeance vponupon 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 vntounto eueryevery man; Wherfore did Paul ſtrike the falſe Prophet, which would hauehave drawen the Proconſull from the faith, with blindneſſe? Act. 13. Why do the Scriptures commaund that the ſeducing Idolater be ſlaine without any merciemercy? Why do they command vsus to auoid an Heretique after once or twiſe admonition?

Concerning our firſt Teachers and Profeſſours, p. 67their 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 vsus, 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 11Lucian-like ſcoffing of the Libeller.hauehave taught to this effect, that eueryevery 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 22And 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 33Jgnoratio Elenchi.than did before the decrees of Generall Councels, and the vniforme conſent of ancient Fathers. For 44A 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 p. 68whereas 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 hauehave heard with patience what eueryevery man can ſay and alledge in his cauſe?

He that commandeth vsus to try and examine the ſpirits whether they be of God or no, would neuer giuegive aduice to extinguiſh them, or forbid vsus to 55Poperie hath been many times examined, and alwayes deprehended to be, as it is indeed, Antichriſtianiſme.know them, and vponupon 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 66And are ſtill, although it be to your great griefe.once in force: which lawes howſoeuer they might ſeeme tolerable in reſpest of 77The 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 88Vnitie 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 99As 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 1010Nothing leſſe.preiudiciall to the King and State, the wiſe Gouernour Conſtantius, father to our Conſtantine the great, may teach vsus. 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, p. 69would 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 1111But Popiſh Religion teacheth that all ſaithfulneſſe is ſubordinate vntounto 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 vsus 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 1212Wel 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. 1313This place is 1 Tim 4. where the Papiſts are very euidently deſcribed.1 Tim 4In 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 1414Both behauiour and conſcience ought to be rec…ie… accor…ing vntounto 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 p. 70heart and grudge of minde, to their aſſured 1515His Maieſtie laboreth to bring ſuch as are in the ſtate of damnation, vntounto 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 p. 71word, 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 vponupon 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 vponupon 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 11But 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 22The 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 33A 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 p. 72promiſed 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 hauehave 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 hauehave 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 hauehave beene in Germanie not onelyonly among the 44But 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 55The 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 vsus of late yeares in 66As 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 77No 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 88Popiſh 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 giuegive 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 99Who of vsus 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 hauehave that priuiledge to plant p. 73Chriſtian 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 1010This 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 eueryevery 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 1111Note well, Ergo, the Libeller is a man both of yeeres, and place or qualitie amongſt vsus. 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 1212But 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 giuegive great ſatisfaction to eueryevery one that in this time of ſo many ſects hath care to finde the truth. they that hauehave 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 eueryevery conference the Papiſts fled before vsus. Martin Luther p. 74and 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 hauehave 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 p. 75handled 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 vsus. 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 hauehave the Arke of the Lord among vsus, we hauehave his ſiluer Trumpets ſounding continually in our campes. Though they came about vsus 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 vsus and the Primitiue Church; which remaine vnanſwered vntounto this day, ſauing that D. Harding p. 76prated a little in the firſt point onelyonly, 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 hauehave defended and maintained the trueth againſt them: So by the grace and aſſiſtance of GOD many of vsus will be alwaies ready to do the ſame hereafter.

Reſtraint of Hereticall Bookes.But if they will hauehave their Bookes paſſe freely without reſtraint, and all men to be allowed to read them: Let them firſt aſſure vsus, 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 onelyonly excepted, whom they thinke deſperate of being conuerted by any meanes vntounto the truth, they reſtraine all vnderunder 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 hauehave 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 11Mutuò muli ſcabunt. One Phariſie commendeth another.deepe iudgement and worthy Doctor in the Law of Moiſes, and commended much for his 22It was a very fooliſh counſell.politique aduiſe giuen the high Prieſt, and body of the Councell to take heede to themſelues what they entended p. 77to 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 33But 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. EueryEvery plant which my heauenly Father hath not planted ſhall be rooted vp.

By this then 44But you hauehave 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 55The more he hath to anſwere for. But I hope the Lord will yet open his eyes to behold the glory he fell from, and giuegive him grace to returne from his euill waies. Amen.more of the Reformed Religion findeth himſelfe (b) bound in 66As 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 77A good teſtimonie out of an Aduerſaries mouth: But this condemneth Papiſtes who hauehave beene very often treacherous vntounto him.alwaies faithfull vntounto him and ready to maintaine his title to the Crowne. If this courſe of proceeding be eſteemed 88By whom hath it beene ſo eſteemed.honorable in him, how can any man iuſtly diſlike that 99The caſe is farre different. Reade the Anſwere.our King ſhould maintaine in their eſtate and dignitie ſuch of this realme p. 78of England, as, notwithſtanding diuerſitie of Religion, were alwaies ready to make good his Right, and when time ſerued 1010Becauſe 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 1111Name but one.ſome hauehave 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 onelyonly, 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 eueryevery 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. p. 792. 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 hauehave 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 vntounto 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 eueryevery 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 p. 80Subiects vntounto him, who maintaine no opinions preiudiciall vntounto 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 vntounto Papiſts who defend poſitions contrary vntounto the lawfull and ſoueraigne auctoritie of Kings, and who, it is certaine, I ſpeake of the greateſt number of them, are neuer loyall Subiects vntounto 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 vntounto 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 vponupon that nation. Wherefore it can be no ſafe preſident for Great Britaine to imitate.

And now that this milde dealing is 11The Libeller hath only ſufficiently prooued himſelfe a pragmaticall diſſembling foole, and nothing elſe.ſufficiently proued not to be contrarie to the word, let vsus 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 22We vnderſtand not what caſe this is.caſe propoſed, diuerſe ſects and ſorts of Religion contrary to their owne, lett vsus behold the experience as well of thoſe that endure them, as of thoſe that hauehave bent their p. 81forces 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 33She neuer put any to death but for Treaſon.life, ſhe found by experience that 44A 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 vnderunder 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 hauehave increaſed in the circuit of that yeare 55A 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 66The 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 77And yet this fellow is no Papiſt, forſooth.Soules and euerlaſting life could not liue but with a moſt fearefull diſguſt. The warres alſo which hauehave beene continued in Ireland againſt Oneale, Deſmound, and Tirone hauehave beene tedious, bloody, and coaſtly, all which might hauehave 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 88Note the Libellers gall in this tearme.libertie of the Goſpell. beſides that the countrey hath beene in hazard to be loſt and planted with 99And all by the diſloyaltie of Papiſtesa 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 p. 82of 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 vntounto 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 onelyonly 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.

p. 83The 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 vponupon the gate of the Biſhop of Londons pallace, wherein her Maieſtie was denounced to be no lawfull Queene, and her Subiects drawne vponupon 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 hauehave 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 onelyonly 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.

p. 84Inuaſion 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, vntounto 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 vponupon Queſtions p. 85of Religion) were truely conuicted, openly condemned, and iuſtly executed as Traytors vntounto 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 hauehave 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 11A malicious vntruth.ſpreading of the Goſpell: Fol. 16 yet you muſt confeſſe that it was but ſmall diſcretion to ſet all vponupon the vncertaintie of a battaile. Many like violent attempts hauehave beene practized in that Realme through zeale of Religion, but by clemencie and moderation his Maieſtie hath not onelyonly eſcaped the dangers, but alſo made himſelfe a peaceable Master and p. 86Lord 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 22For 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 33The 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 vponupon his wil & pleaſure. To continue yet further in the affaires of Fraunce, they that hauehave ſeene the ſucceſſe may witneſſe that no violence could worke out 44True, 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 vnderunder 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 55O curteous entreating!courteous entreating the now King and his adherents although of a contrary Religion vntounto him. If the Pope will for his more 66For 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 77Fonde 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? HaueHave not our brethren in Holland offered to admit the Papiſtes to preach and ſay Maſſe in their Countries, ſo that they might hauehave like libertie in all the other Prouinces? If we hauehave the truth why ſhould we 88Let the Libeller perſwade the Pope and the King of Spaine firſt to graunt this libertie to our Religion.feare that other Religions ſhould hauehave libertie with vsus? 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 99No 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 1010Falſe, for from the yeare 1562. vntounto her dying day ſhe was an extreame enemy vntounto them of the Religion.all in ſuch ſort as ſtill ſhe might be able to curbe p. 87the ſtronger by ſupporting the feeble and weaker partie.

EueryEvery little gouernour in France that hath vnderunder 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 1111Non 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 vsus beleeue) but for other matters. The houſe of Guiſe in France vnderunder 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 vnderunder 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.

p. 88The 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 vnderunder 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 vponupon 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 vponupon Marſeille. Whereupon the King writing vntounto the King of Nauarre, ſaith; That he knew that thoſe of the League, what ſhew ſoeuer they made, plotted onelyonly 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 p. 89themſelues, 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 vntounto 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 vntounto the King of the peace he had made with the League, declaring vntounto 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 vponupon his backe, that would conſtraine him to ouerthrow the League. Wherfore he deſired the Duke of Guiſe p. 90to yeeld to a peace, not to abandon the Eſtate of the Realme for a pray vntounto 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 hauehave 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 vponupon 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 vntounto 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 p. 91to 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 vponupon his will and pleaſure.

In the time of Charles the 9. albeit the Papiſtes omitted no deceit, periurie, maſſacres, nor warres, p. 92to 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 vponupon 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 eueryevery verſe of Miſerere, vntill the whole Pſalme was ſung out? The king of Great Brittaine will neuer enuie or grudge this humanitie and curteſie vntounto 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 vntounto the Princes of the bloud; but neuer granted any thing vntounto the Proteſtants, but what had beene granted and ratified before by many p. 93publique 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 vsus 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, 11Trucces 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 22Falſe.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 hauehave 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 33Being baniſhed thence vponupon pain of Death.departed their Countrey and had 44Moſt falſe.entercourſe with the Turke, others ſtayed and diſſembled their Religion, while Caniſia the key and ſtay of that countrey was deliuered vp 55Becauſe 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 p. 94loſt 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 66Againſt 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 hauehave ſometimes ſupported their 77A lying Libeller.ſubiects againſt them for zeale of Religion, and therefore we hauehave iuſt cauſe to feare the like meaſure.

If Charles 5. in Germany had not abated the flame of ciuill warres 88by 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 hauehave 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 99We liue not by examples, but by Lawes and rule of Reaſon.Poland by reaſon of the Moſcouit bordering vponupon 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 1010Great 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 vponupon 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 vsus looke home, and we ſhall 1111The infatuated Libeller can ſee nothing but Papiſts.ſee Ireland ouergrowen p. 95with Papiſtes, who hauehave not diſſembled themſelues as by the late warres appeared but (eſpecially at the Queenes death when not onelyonly in the Countrey 1212The 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 1313True, 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 1414His 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 1515Popiſh 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 1616Loyall Subiects needed ot to hauehave 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 hauehave done the Papiſts. The ſtate of his Maieſties Dominions ſtanding thus then as you ſee, what 1717The 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 onelyonly abſtaine from violence? We may very well content our ſelues that our King is of our faith, and will not ſuffer vsus 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 1818Who are likely to make inſurrections at home but Papiſtes?home inſurrections if either of both vnderunder what pretext ſoeuer ſhould happen. And in like caſe as was our Portugall voyage, or vponupon 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 1919Who euer knew a more impudent lying Libeller?thrice tolde ſo many of (a) vsus. Fol. 20 Thus may you ſee what p. 96wildneſſe will doe and how lately Repentance may follow the 2020Hence 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, vponupon 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 vntounto the Emperour at his Election but vponupon p. 97condition, 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 vnderunder many Lordes; the Cantons or Cities of Heluetia hauehave 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, hauehave 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 hauehave eſtabliſhed a martiall Gouernement amongſt them, as being very commodious vntounto him, that in time he might eaſily, as occaſion ſhould be offered, hauehave 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 p. 98an 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 onelyonly from paſſion, but alſo from all diſhonourable policie. For firſt, at the beginning of thoſe troubles ſhe imparted vntounto 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 vntounto 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 vntounto 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 vntounto her Maieſtie, hauing alreadie actually inuaded Ireland, and deſigned alſo the inuaſion and conqueſt of England. p. 99Her 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 vponupon her.

I will adde yet an example in the Monarchie of the 11A 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 hauehave more eaſily yeelded vntounto his conqueſt, and 22Who be they that we may know them.others oppreſſed by theire owne Princes, and perturbed with ciuill warres hauehave called the Turke vntounto them, and made him Lord of the wholle land which they would neuer hauehave 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 33A malicious lie.to call in the Turke, hoping that vnderunder his guuernement he might more freely preach the goſpell. and 44Non 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 hauehave found by practiſe that they liue in peace with the exerciſe of both religions 55VponUpon 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 hauehave thereby a more eaſie acceſſe vntounto the empire or to other ſtates as occaſion falles.

The States of the vnited Prouinces hauehave offered him ſuch an entry into theire countrey as he ſhould neuer hauehave obtained, if there had beene the leaſt ſuſpicion of forcing their conſciences, and in vaine ſhould he 66Is 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 77This 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 p. 100ſubiects 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 88How proueth the Libeller theſe things? or hauehave 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 hauehave recouered the Dutchy of Normandy, and perhaps the better parte of Fraunce as ſhe was once reſolued to hauehave donne by the aduiſe of Duke Caſſimer, and ſhe had gonne forwarde had it not beene laied cleerely before her eyes how 99An odious lie.odious ſhe had made herſelfe vntounto 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 hauehave 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 vponupon ſome new occaſion, were it not to be wiſhed that ſuch partes theirof as would ſeeke to be vnderunder 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 giuegive vsus an entry, and the other the rather for our alliance with many of their Princes will giuegive vsus 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 1010No doubt the Libeller hath a Pope in his bellie.Pope himſelfe. for it is no wiſedome to make p. 101light 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 hauehave 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 hauehave 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.

p. 102His groſſe and palpable lies, are

I That ſome Proteſtants hauehave eaſily yeelded vntounto the Turks conqueſt.

II That others being oppreſſed by their owne Prince hauehave called the Turke vntounto 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 vntounto him.

V That Luther dealt with the Germanes to call in the Turke.

VI That vnderunder 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 hauehave eaſie acceſſe to the Empire.

X That the States of the vnited Prouinces hauehave 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.

p. 103XV 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 vntounto her that ſhee was odious vntounto 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 vntounto 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 11True, 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 22As 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 33A 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 vponupon the open and profeſt enimie of the ſtate.

Queene Elizabeth was highly blamed of 44All ſuch as the Libeller is.all ſtateſmen abroade that ſhe being too ſtreight with her Papiſticall ſubiects at p. 104home 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 55The 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 66What without vſing the means?eternall election, and predeſtination for eueryevery good guifte and faith eſpecially is from aboue. Fol. 23 Force none (a) to fly their countrey by perſecution, and fewe or none will 77That is to ſay, Let them hauehave 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 hauehave his Maieſty ſo ſtreight laced that he may not looke vpona Papiſt, nor abide a p. 105Maſſe within his Realme, where ſhall you finde in Chriſtendome a worthy match for the 11Let 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 vponupon 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 vponupon a daughter both by their auncient lawes, and the 22This 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 33The Libeller accompts Religion and the worſhip of God, but a nice poine.nice points of all poſſibilitie to that ſucceſſion? I tell you 44Who 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 vsus therfore heereafter vſe a more 55As if his Maieſties proceedings hitherto were vnchriſtian and vncharitable.Chriſtian and charitable proceeding with (b) them that differ from vsus 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 66The 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 hauehave no participation, ſo the faithfull and vnfaithfull may not hauehave parte together nor eate of the altare of god and altare of Idolles.

Let vsus 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 p. 106of 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 giuegive his bleſſing, yet accoumpt me ſtill your frend and as faithfull in the Lord now as 77For 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.

p. 107IV Becauſe King Salomon fell away vponupon 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 vsus to be vnequally yoked with Infidels. 2. Corint. 6.14.

XII Becauſe the ſame Apoſtle willeth widowes to marrie onelyonly in the Lord. 1. Corinth. 7.39.

p. 108See foreign lib. 2. pag. 78.Theſe things, we know, his excellent Maieſtie is not ignorant of, and therefore we are certainely perſwaded that he will giuegive no care vntounto 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.