AN EPISTLE, OR APOLOGY  
OF A TRUE, AND CHARITABLE brother of the Reformed Church in favours of Protestants, Papists, & those of the Reformation for a more moderate course of proceeding in matters of Religion by searching the scriptures, & examining their Spirits for the sense, and true meaning of them by a peaceable conference, & such easy means as wear practised in the Apostolical, and Primitive Church for planting the faith, and rooting out of error, tending to unity of Religion, loyalty to the king's Majesty, increase of honour to him & his posterity, & good of the Commonwealth.  
Worshipful and my loving brother in the lord, I have received your loving advertisements by writing, and I honour you the more as well for that I see theareby your sincere affection continued towards me, 〈◊〉 also for your singular zeal ever to maintain the gospel. In which respects 〈◊〉 take in good part your severe reprehension and distaste of the advise I lately 〈◊〉 for a milder course in matters of Religion, then hath been for many years in this Realm followed. Wheareas' you protest to remain still my friend (notwithstanding our difference in opinion touching this point) therein appeareth your well grounded affection & love towards me and I could wish that all our brethren would keep the same course of charity towards all men, howsoever they differ from us in sense or opinion. So should we bear the mark of true Religion, and by this badge be known to be Christ's disciples if we love our Enemies. Christ commanded us to love our neighbour, and declared as you know that the Samaritan was neighbour to the jew, and thearefore not to be excluded from his love, howbeit otherwise he could not communicate with him in divine affairs. Your zeal is commendable in that you say with Paul: utinam abscindantur qui v●● conturbant, for with him you may so pray that they which withstand & hinder the course of the gospel wear cut of and rooted out: But in that you wish them to be cut of by the sword and I contrary wise by the force of god's word, in this our opinions are different. Wherefore my drift is in this Apology and defence, first to set down plainly my opinion, and then to lay open the reasons that moved me theareto. And so to come to the matter. I wish with you and pray as Christ himself did, that all the King's majesties subjects may be made one in Christ, to acknowledge all one god, to embrace all one faith, to live under the rules of one law, and so to agree if it may be in will and affection that we may be all, Cor unum, & anima una, One heart and one soul, and this we both agree to be best not only in regard of the soul's health, and eternal salvation, but also for the civil policy and temporal government of his majesties Dominions. For whosoever would wish or seek, to nourish division in any sort, as he cannot be of god so is he not to be accounted a good governor, or right politician. In our last assembly at London it was our prayer, as you may well remember, that the King's Majesty (exalted to so great a Monarchy and government of so many kingdoms diversely sorted, and affected in religion) might have that gracious virtue of the Adamant stone to draw unto him, and win to unity in faith the people of divers nations so committed to his charge. For who of us all doth not desire from his heart that the Protestants, and Papists of England which are many in number, & the Papists of Ireland, where there are few or none other, and the Nobility of Scotland, of the which no small number incline that way, would come with us to the pure light of the gospel, & to our reformed Churches. You remember the Profession of faith which to this intent, and purpose we procured to be set forth in print at his majesties first ingress into this Realm, but it prevailed not, and had it not been the respect was borne his Majesty, it had been controlled as it was misliked both by the protestant, & papist. And since that to further & advance our cause, and to proceed in the same purpose, we have in peaceable manner done what in us lieth. Let us hold on the same moderate course, and strive to prevail, not by the temporal sword of his majesties power, but endeavour to overcome by the eternal sword of gods holly word. Which though it be sweet, and not violent, yet is it a two edged sword that cutteth on every side and pierceth more dieply to win the heart of man and alter his understanding for planting the gospel, than any human force whatsoever. I agree further with you, that as it is a point of good husbandry to weed the Corne-fielde before the weeds have overgrown the corn, so likewise may his Majesty employ his temporal sword that no Cockle be sown or rise in the field of the lords Church under his protection, and that such as begin to spring up may be times be cut of. In matutino interficiebam omnes peccatores terrae. So did that holy king David, & pleased god highly there with. Thus much your arguments do prove sufficiently. For in this sense the king beareth the sword to destroy all sin, & sinners in matutino, that is to say betimes while sin & sinful errors are newly budding, & may be cut of without hurt, and damage to the state of the good and faithful. And it is our part to be watchful to discover them betimes, lest if we sleep too long they spring so high, and spread so far that whosoever should then attempt to pull them up, should destroy much corn withal, & do more harm then good. This then is the point wherein we jar. You think it needful that the k. Majesty proceed to authorize, and establish our religion by the sword, to repress all other sects by severity of laws, such as wear practised in the days of the late Queen against us, and against the Papists: And I contrariwise am of opinion that such laws, and severity are in our case unprofitable, and will hurt rather than help the advancement of our cause; and I take this my advise to be better grounded than yours in the written word, to approach nearer to the wisdom and course of gods divine providence, to be more conformable to Christian humanity, to beseem better our prince for the assurance of his estate and the advancement of his noble issue, and finally to agree best with true civil policy for the sweet peace, rest, and repose of this our Republic and increase thereof, as shall appear by the experience we have seen with our own eyes & in these our days, as well in his majesties Dominions, as in all Nations round about us.  
That we have slept too long all writers agree, & that for many hundred years: for who of us doth not see that the weeds have overgrown the good corn, taken so deep root and so far spread, that amongst his Majesties. subjects there are two for one of a contrary faith and opposite to ours, and that not in ceremonies only (for then we need not stir so much as we have done) but in substantial points of faith yea as we esteem in damnable errors, which we have notified in our books as well against. D. Whitguift and other Protestants as against the Papists.  
To destroy all these that are in faith opposite unto us were overmuch cruelty; to compel them ro an external worship against their conscience were no les dangerous and damnable for us then for them; to impoverish them by statute jaws were to impoverish ourselves being so linked to them as many ways we are, yea it were a great weakening to the whole body of the estate to the detriment of our sovereign Prince, & of the Common wealth: for the wealth of the subject is the treasure of the king, & the multitude of his people is his strength and glory: Gloris Regis multitudo populorum.  
These be the grounds that have moved me to approve and persuade a more temperate course in matters of Religion, of which opinion though I have not always been, & you (as you suppose) note to my shame, yet I hold it not ignominius to change for the better upon these & others so grave considerations as in this treatise I shall set down for your and others satisfaction.  
Saul when he stoned Stephan, and the other Martyrs had zeal but without knowledge, so had I while I was of your opinion & confess with Paul, Sapiebam ut paruulus my undiscreet zeal blinded my understanding, and in my judgement there wanted ripeness & maturity.  
As you do now, so did I then storm within myself to see his Majesty ruled by the Protestants not only in those Papistical ceremonies of his coronation & unction, but also in the whole course and practise of the Communion Book, and administration of sacraments; that he should leave the whole state of the Church of England in the same sort as he found it, & take upon him the title of supremacy in matters of Religion, a point highly blamed in king Henry 8. by Master Caluin, (who without all controversy was one of the chiefest instruments of the gospel) & therefore never as yet received by any of our reformed Churches. At his majesties first coming to the Crown we expected nothing less than this sudden calm towards the Papists. They live in peace and pay no more the Statute and that by commandment from the king. Some that lost their lands & country are now restored to both with grace, which made me wonder at the first, & inter into due consideration of the fact when (conferring with some of known wisdom and zeal) I understood that the Marquis Rosne Lord treasurer of France sent hethet as ambassador did amongst other points very mainly persuade his Majesty not to force any of his subjects in the business of Religion, himself being (as you know) a very good Christian. And farther understanding how quietly our brethren in France live together with the Papists under laws provided for that purpose, I find that this Nobleman hath dealt honourably with his Majesty, & given the same advise by which the K. his Master won France & established his Crown in peace.  
Let us then examine whether this advise agree with the word, & may stand with the true zeal of the gospel.  
It seemeth to me that without all reply the case is already over ruled & resolved by Christ's express sentence. Matth. 12. In the parable of the seedsman who soweed good seed in his field, & none but true doctrine. but whilst men were a sleep the enemy of truth came and oversowed the Cockle of error: his servants had slept so long that the blade shot up and overtopped the wheat before it was espied: the zealous ministers of the truth awaking, & seeing the field in this case, offered to go & root out the tars. Vis imus & colligimus ea, say they. This is the question between us.  
Your answer would have been to those labourers in the lords harvest, Go pull them up by the roots. but the lords answer was far otherwise: Let them alone (saith he) & let them grow together until the harvest, Sinite utraque crescere usque ad messem. Which by his own interpretation is the end of the world. & he giveth this reason thereof. Lest in pulling up the Cockle ye root up also the wheat.  
If Christ will have it thus why do you blame my advise that a Christian king should do the same rather than use the sword of force & violence upon any the like occasions.  
The reason that our Saviour allegeth is in our case most pregnant & weighty. For whereas in all his majesties Dominions men of all Religions are so linked together with us in blood, alliance, friendship, & otherwise that in pulling up the one root the other combined therewith must necessarily follow or take some harm, in wishing his Majesty to take that course of violence we should not only wound many that are near unto us, but also greatly prejudice ourselves as hath appeared by the attempt to root out the Papists in the late Queen's days, when many of our own brethren were brought with them to extreme calamity. The father being a Papist was thrown out of his house, and spoiled of all his goods; his wife & children undone & pressed with misery although they wear most zealous in the lord; and we that had matched in their families were by these means defraunded of our expected snccession to their goods and livings. When for the same cause any one of calling lost his life or his goods or otherwise was but in disgrace, did not all such lose their support as were linked unto him or depended upon him for their service, and advancement whereof great numbers were no weeds but very good Corn?  
Wherhfore I cannot like the reviving of such a course again, sith as you see it proceeedeth not from the spirit of our Saviour but rather from passion, or at the least from undiscreet zeal.  
The weeds I confess do hinder the growth of the good corn, and are there with no less damage, than was the fruitless figtree in the viniard of the lord. and yet the lord of the viniard was easily entreated to deal not by threatenings to cut it down, but rather to dig about it and to dung it in hope of fruit theareafter. Luc. 13.  
Have we not seen many such trees changed with time ad patience? What a loss had it been then to have cut them of in their unfruitful season? we should rather in the spirit of meekness heartily pray for their conversion and entreat delay of their confusion were they as sinful as Sodom, that so doing we might be known to be the true seed of faithful Abraham.  
If you say the trees in question are not oly fruitless but hurtful in the viniard and in his majesties Dominions most dangerous; I answer that all weeds are hurtful in the corn yet not in all cases to be rooted out. Were not the jebusites hurtful when they annoyed the people of the lord with their continual wars and scandalous idolatry? yet for other respects the lord would have them remain in the land of promise with the jew, Yea the jew (although they crucified the son of God) are suffered to live in Christian countries according to their law. We read that the Samaritans were so unkind to our Saviour, that they would neither receive him in their towns, nor yet give him bread for his money. Whereat james & john (as they thought of a good zeal) could have found in their hearts to have seen them consumed with fire from heaven: But the lord rebuked them saying, You know not of what manner spirit you are. The son of man came not to destroy men's lives but to save them. Luc. 9  
This meek spirit of the lord I wish were followed of all in heart, word, & deed, and not the overthrow of our adversaries in faith sought by the arm of flesh. For they being with us all members of one body, & subjects to one sovereign, we must account them as brethren and love them as our friends, but much more because we are all children of one heavenly father, who indifferently letteth fall upon us from day to day the fruitful showers of his blessing, and suffereth his son to shine upon them also whilst they live in this world, and may be this his favour in time be won, and converted.  
God permitteth the Devil, to draw from thence some good, & therein shineth more his wisdom & goodness, then if he suffered no bad at all in the world. The spouse of god is Lilium inter spinas & the lily is most grateful amoung the brambles: & who would cut of the pricking thorn to destroy and lose the pleasant and sweete-smelling Rose? Sith then there must be heresies & errors in the world as Paul foretelleth us, & that God is glorified by drawing much good from them for the purifying of his elect, (though it were to be wished that no errors were at all) let us in destroying them use such sweat means as approach nearest to his divine wisdom and providence.  
Faith is the 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 & free predestination. None comes to me (sayeth Christ) but whom my father draweth who thearefore never used violence, but by his word and meekness drew at length all the world to him and his faith. Upon these grounds of scripture and Christ's example the first and most learned of our profession have taught that none may be compelled to the faith, and therefore have witten bitterly against those who at our first appearing sought by sword and fire to root us out. And can we for shame put in execution ourselves what we condemn in others, or is Doctrine to be altered with the exchange of our state and condition? what may his Majesty think of us, if now we recall that doctrine which we have heretofore taught to be well watranted by god's word? Christ his words are infallible, it is the heavenly father alone that can draw souls to Christianity, & it is the internal unction of his spirit that teacheth it and planteth it in man's heart. And thearefore in this case let us lay force aside, & leave it to gods goodness to draw those whom he hath elected, & in the mean time not to repine at the prudence of our Prince if he use & employ all his subjects howsoever affected in Religion to the strengthening of his state and benefit of the commonwealth.  
I deny not but that he must labour to draw all his subjects to the truth; but we differ in the means which I hold to be gods holly word.  
We have taught to this effect that every man may read the scriptures and search the truth of himself as god shall inspire him. and we hoped that by this means all might find the truth and come to the unity of the same faith. But we see it hath not succeeded so well as we expected. & I fear the cause hath been for that in times past the rigour of statute laws hath as it were fettered the gospel, & the book of Articles set down by a few heads without conference with their brethren, hath hindered our Christian liberty in the interpretation thereof, with less show of truth than did before the decrees of General councils, and the uniform consent of ancient fathers. For in vain doth a man read & search the truth, if he may not as freely interpret scripture as read it. And why should we forbid any to be heard in his interpretation whereas in this time of so many sects & Religions both within the Realm, & abroad we may as Paul saith better judge of the truth when we have heard with patience what every man can say & allege in his cause?  
He that commandeth us to try and examine the spirits whether they be of god or no, would never give advise to extinguish them, or forbidden us to know them & upon what ground they rely. Some laws forbidding men to expound the word, otherwise than it seemed good to the Church established by the late Queen, were once in force, which laws howsoever they might seem tolerable in respect of her, (whom th'Apostle would not permit to speak in the congregation for that she was a woman & not fit to judge in such matters if a conference had been granted, she being less grounded in the knowledge of God's law than ourselves) yet now in the reign of his Majesty who is profound in learning & mature in judgement) free conference may be permitted for the liberty of the gospel, as well in the free interpretation as in free reading of it, & the contrary laws repealed as over violent in such a cause and prejudicial to the bolting out of the truth, or at the least suspended until a Just trial be made by a learned & amiable conference through all the points of our controversies.  
This wear a sweet way to come to unity, or if any force at all were to be used in matters of faith, it should be rather to compel such as seem to be in error to be present at such conference, then to force them without trial to show outwardly to be of an other profession then in heart they are. Which how fruitless a thing it is & might be prejudicial to the king & state the wise governor Constantius father to our Constantine the great may teach us. Who desirous to know what sort of Christianes' he might best trust, set forth an edict that whosoever should refuse to do sacrifice to the Idols should be disarmed, dishonered, displaced, & suffer further punishment at the emperors pleasure. Whereupon some of his Christian Captains and soldiers did sacrifice to the Idols: others standing constant in the faith wherein they were baptised would neither chaing in heart, nor yet in outward show seem other then true & faithful Christianes'.  
The wisdom of this Constantius (though then a Pagan) was such as he judged those Christians, that denied their faith by this outward act of Idolatry, most unworthy to serve him who of abase & servile fear had forsaken the god they served: but cherished and highly honoured the other, as men, that by their Religion had learned to be faithful to whomsoever they had given their troth. This point of so deep consideration in a Pagan seemeth admirable, as it is exceeding comfortable to us all to see how the lord hath given the like me azure of under standing to our king who amoung many instructions given the Prince his son, observed the same ground for trial of his subjects, & confessed himself that he never found any more faithful to him in all his distresses then such as had been faithful to the Queen his mother, who were not all (you know) of his Religion.  
How certain a trial this is to discern loyal hearts, he will easily perceive that looketh into the state of our days, wherein as we see more sects and more inconstancy in belief then in any other age since Christ, so withal we find less fidelity in friends, less trust in servants, & more dissembling in all states then ever heretofore was heard or practised. In the later days saith Christ many shall fall a way from the faith and think you that in those days he shall find faith & fidelity of one man to an other? In the same measure that faith is broken toward god in heaven, it will break & fail assuredly towards man in earth. In matter of faith saith Paul the heart and tonngue should agree together: Cord creditur ad justiciam, ore autem confessio fit ad salutem. And shall we advise our Prince who hath been so well brought up in the school of god's word, to use such means with his subjects in matters of their faith as may separate their outward behaviour from their inward conscience, or teach them to be disloyal to himself, by forceinge them to be false to god in their Religion? By violence of laws he may make many dissemble their faith with repining heart & grudge of mind to their assured damnation, because therein they sin against their own consciences: yet sure it is that as no man can alter his opinion as he list or at his pleasure, so force can never change his faith until his grounds & arguments shall be by better reasons convinced. The Prince's security & greatest force lieth in the faithful hearts of his subjects, & the heart or affection of man is never won by violence, & if we will bring all to the course of the Primitive Church, we must note that then no violence was used to establish the gospel. The scriptures wear searched, but the interpretations were not restrained as you may see. 1. Cor. 14. & shall we now stop men's mouths and tie them with statute laws to the judgement of afeawe and make their opinions as a Popish Decree, & that too, before due examination & trial?  
In the Primitive Church the are arose a controversy whether the law of Moses were still to be observed together with the law of Christ, for appeasing whereof the jews took one way not much unlike to yours, the Apostles an other way such as I now persuade. The course of the Apostles was convenerunt Apostols & seniores: the learned in both laws held a council and conference and resolved the question to the contentment of all the Christians which were before of different opinion in the matter. This course was then taken, & because Christ promised to be where Christians in his name should thus assemble & confer together to find out the truth, the Christians from that time in like case have taken the same course.  
Pastors and bishops of the whole world were called together in the first council of Nice where that blasphemous Arrius (who denied Christ to be god) was yet invited to the trial of his doctrine, and was heard, what he could say for defence thereof; & so from age to age as heresies have risen in the Church like course of conference hath been taken to confirmeth faithful & convert the misbelievers, even until these late days as appeareth by those conferences which have been in Germany not only amoung the Papists, but also amoung the followers of those notable reformers M. Luther & M. Caluin by reason of the diversities of their opinions in matters of faith. The jews thought by whips & threatenings to stop the mouths of Christ's disciples, that they should not persuade nor speak in the name of lesus: but the more they were forbid the more they spoke as it hath also fallen out amoung us of late years in England. Such Conslitutions therefore in my opinion are not convenient. & as for myself, as I do not misdoubt the truth of my belief or fear any conference or disputation with any contrary sect, so am I not wedded in such sort to mine own sense, that I altogether disdaigne other men's judgements in the true meaning of the scriptures, especially of those most ancient & therefore most reverend assemblies from all coasts of the earth where Christians lived, which being near to the time of the Apostles could not but give great light what doctrine the Apostles had taught in those countries, and in what sense the scriptures were delivered. In this sort did M. jewel Openly at Paul's Cross confidently challenge the Papists, & in case that they should disagree from him in the sense & interpretation of the scriptures, he was content to refer himself to the uniform faith of the fathers in the first six hundred years. For it was not likely overthrown, or that any but the Apostles could have that privilege to plant Christian doctrine in all nationes of the earth as noteth Tertullian. lib. de prascriptionibus.  
This Challenge of M. juells was accepted by his adversaries, and many a good soul that had care of salvation and desire of the truth was much edified thereby, hoping that by this means the truth would come to light, and which were the primitive faith and doctrine of the Apostles be easily discerned. And when some violent heads persuaded that M. jewels challenge should proceed no further, but that the answers of his adversaries should be be proclamation repressed, many began to stagger and think that the truth was rather on their side, for otherwise (said they) why should not the answers be seen and read, especially wheare M. jewels replies were rife in every man's hands. For most certain it is that the truth feareth no trial, & flieth not the open pulpits and public disputations. The learned writers took it then for a disgrace to their writings to be quit by proclamation which thing once (my self being in company at a dinner) was cast in M. jewels dish, & hence it proceeded that the answers of the adversaries the more they were forbid the better they were esteemed to the disuniting of many that were most earnest before with M. jewel in his challenge, as the lord Copley (so they termid him) D. Steeuens, & others. And if it shall please his Majesty, that the said challenge by prosecuted & trial made for the truth, especially amounge the learned in the public schools and universities, & that not in one point only but in all, he shall give great satisfaction to every one that in this time of so many sects hath care to find the truth. they that have the truth shallbe confirmed, & such as know it not shall more easily find it by such a free search & inquisition.  
Gamaliell is noted by Luke for a man of deep judgement and worthy doctor in the law of Moses, & commended much for his politic advise given the high priest, & body of the Council to take heed to themselves what they intended to do touching the Apostles who seemed to them to teach a new doctrine. For. said he, If this counsel or this work be of men, it will come to nought, but if it be of God ye cannot destroy it, lest ye be found even fighters against God. And in this kind he gave certain instances in Theodas & judas of Galiley. For as the truth cannot be overcome, so errors and heresies cannor long stand but will at length of themselves perish. & it is certain that heresies, which arise amoung Christians, are, as Augustine vvd noteth, like the little brooks which by great showers swel up for a time so mightily, as they seem to be great rivers, & run with such violence that they bear away or shake very main foundations. To pass over these torrents in their pride, it were too dangerous & rash an attempt, to seek to hinder their current were no les folly. In patience these waters are with pleasure seen to fall, because they proceed not from any true spring as Rivers do. So fareth it with all heresies, & teachers of error. They destroy themselves at length though no force for the time can tame them, the reason whereof is truly delivered by Christ in those words Every plant which my heavenly father hath not planted shall be rooted up.  
By this than you see that violence is not the best means to plant or conserve the truth, nor to destroy error. I could therefore wish that an easier hand were carried towards all of what Religion soever, and the rest left to God who knoweth best the season and means to compass that which may be most for his glory.  
And if forrine examples may persuade aught, we see how the French King although he be now no more of the Reformed Religion findeth himself bound in common humanity not to persecute them of the Religion, because he found them always faithful unto him & ready to maintain his title to the crown. If this course of proceeding be esteemed honourable in him, how can any man justly dislike that our king should maintain in their estate and dignity such of this realm of England, as, notwithstanding diversity of Religion, were always ready to make good his Right, and when time served received him with all joy and gladness? And if for the fault of a few the whole number were to be condemned, our party might expect but small favour at his majesties hand, amoung whom some have been found more forward against him then amoung them, as may appear by the late conspiracy, wherein their error was rather to change some proceed then the King. besides that the danger thereof was by some of the Papists first discovered to the state.  
And now that this mild dealing is sufficiently proved not to be contrary to the word, let us see a while what course is best in humane and civil policy.  
The wisest Princes & greatest statesmen endure within their dominions in the case proposed, divers sects and sorts of Religion contrary to their own. Let us behold the experience as well of those that endure them, as of those that have bend their sources by violence to root them out; as first for example, our late Queen was not of herself inclined to force or constrain the consciences of the Papists her subjects, and with that moderate course which she held in the beginning of her reign she gained the general good liking of all parts, and lived in great security of her person: But when she was once drawn by men of violent spirits to root them out by loss of fortunes, liberty, & life, she found by experience that the more they were afflicted the more their numbers daily increased, & herself put often in fear as well of insurrections at home, as invasions from abroad under colour of relieving men so grievously oppressed.  
The greatest force that ever she used to root them out was about the year of our lord. 1581. & inquiry being made in the year following of the number of Recusants they were found by the bills of Sir Owen Hopton then Lieutenant of the Tower & others in commission to have increased in the circuit of that year ten for one. She assayed an other way by banishment of some, loss of good, & life of others, yet left she at her death more papists then when she first began those violent courses; besides huge numbers of close papists and their well willers, amoung which are many of high calling who in regard that it concerneth their souls & everlasting life could not live but with a most fearful disgust. The wars also which have been continued in Ireland against Oneale, Desmound, and Tirone have been tedious, bloody, & coastly, all which might have been avoided with carrying a gentle hand over them, & suffering them according to their religion, which notwithstanding is so firmly grounded in their hearts, as very few persons of mark do at this time embrace the liberty of the gospel. besides that the country hath been in hazard to be lost & planted with a potent enemy.  
You will perhaps reply that in Scotland our brethren had better success when they took arms in the days of his majesties mother for the spreading of the gospel: yet you must confess that it was but small discretion to set all upon the uncertainty of a battle. Many like violent attempts have been practised in that Realm through zeal of Religion, but by clemency and moderation his Majesty hath not only escaped the dangers, but also made himself a peaceable master & lord over them all, imitating herein that most renounced French king Henry 3. who perceiving the fire of Civil wars to kindle between the king of Navarre, who was of the Religion, & the house of Lorraine would break neither with the one nor the other, but favoured them both so far, as in the end he made himself peaceably head of them both, who afterwards wholly depended upon his will & pleasure. To continue yet further in the affairs of France, they that have seen the success may witness that no violence could work out them of the Religion in the time and reign of Charles 9 & since the said King Henry's death the force of Spain joined with France under the conduct of the dukes of Parma & Du Maine did not so much prevail in France as did the Bushop of Rome his courteous entreating the now king & his adherents although of a contrary Religion unto him. If the Pope will for his more advantage yield to them in some things who were his greatest enemies, what need we be so strait laced against our own countrymen for matters of religion? May not his majesties example of clemency towards the Papists here, move some prince abroad to be favourable to our brethren? Is not the Mass suffered at Rochel, & other like towns in France in hope that they of the Religion may be likewise suffered in Paris & other such towns in France? Have not our brethren in Holland offered to admit the Papists to preach & say Mass in their Contreies', so that they might have like liberty in all the other Provinces? If we have the truth why should we fear that other Religions should have liberty with us? & why may not the King do as the Queen-mother did in France who being a stranger in the country, & at the death of her husband the government of the realm falling into her hands during the minority of her children, did judge it the wisest way for the maintenance of her authority, to keep still on foot the oppositions which she found either by diversity of Religion or otherwise, & to favour them all in such sort as still she might be able to curb the stronger by supporting the feeble and weaker party.  
Every little governor in fance that hath under his charge a town or province where men of sundry Religions live, as the Duke Memorancy, the Duke Bullion, Diguiers and the like taketh the same course as the Queen mother did, & so keepeth his places or provinces at his devotion & in due obedience. And at this day in France you see no undiscreetely zealous man in great favour with the King or in high estate to govern, that by the moderation of such as are not too forward the insolency of other (whom zeal may move to be trouble some) may be repressed. And thus the country is kept in greater peace & quietness then hath been seen in France for 40. years before, & that chiefly by the diligence & dexterity of two especial favourites of the king, the Marquis of Rosne high Treasurer & Monsieur de Villaroy principal Secretary, both of them of far different yet temperate humour in religion.  
Now then let us see what success they had that took the contrary course of violence. Truxes in these our days B. of Colen became a Lutheran, & desirous to bring the country of his Electorship (& so in time the whole Empire) to Lutheranisme used no violence against his subjects that were Papists, until Cassimer gave him contrary council, by which he clean overthrew himself, lived in banishment, died in beggary, & left the country without all hope of ever enjoying the gospel again.  
The zeal of the Archduke of Stiria was highly commended by the Papists for his religious mind, but not for his undiscreet attempts in banishing them that were of a contrary religion out of all his dominions except they would become Papist like himself. & now it is evident that the moderate government of his father was much better, who considering how dangerous a neighbour he had, & the number of those who otherwise would have lived discontended in his country, permitted them their religion & entreated them no worse than his other subjects, whereby he ended his days in peace; whereas his son, following a more heady course of government, was the occasion that some of his subjects departed their country & had intercourse with the Turk, others stayed & dissembled their religion, while Canisia the key & stay of that country was delivered up by them to the Turk, who the more freely spoiled all the land because the Archduke, having lost the hearts of his subjects, wanted men and means to resist him. A worthy but lamentable mirror for all Princes to look in, & behold how perilous a thing it is to use violence against whatsoever religion, but especially for England, that so near at hand hath such mighty kings, who perhaps would be glad of the like occasions. We have sometimes supported their subjects against them for zeal of religion, and therefore we have just cause to fear the like measure.  
If Charles 5. in Germany had not abated the flame of civil wars by his connivence & toleration, the French king had made as easy an entrance into other parts of the empire as he did into those three Imperial towns Metz, Towle, & Verdun: but by the loss of these cities his successors have learned to take a more mild course with their subjects of whatsoever Religion, lest they should open a more dangerous gap for the Turk the professed enemy of the Empire, & all Christiendome.  
The like toleration as in the Empire is also permitted in the kingdom of Poland by reason of the Moscouit bordering upon them & in Dantzik (as you know) there is public profession of both religions.  
In Zuitzerland at the first heat many a bloody battle was fought for religion, but in time thy learned to join wisdom with zeal for conservation of the state, & now they live in peace with all security tolerating within their Cantons the one & the other Religion.  
If the king of Spain had at first permitted liberty of religion in the low countries, he had spared many a million both of men & money, & enjoyed with peace that, which he is never like to recover. In that glass likewise may we see how ready Princes are upon such occasions to weaken the forces of other Princes their neighbours, whose puissance they fear, or envy their glory.  
But now let us look home, & we shall see Ireland overgrown with papasts, who have not dissembled themselves as by the late wars appeared but (especially at the Queen's death when not only in the country generally, but also in the chief towns (where they were most restrained) made their public processions after the papistical fashion, where the Right honourable the now Earl of Devonshire most sage & wise in his government, not by force but fair means suppressing their fervour, conserved the Country in peace & obedience to his Majesty, & we see that the king doth not dislike that course by his singular favour to Tyrone & his complices.  
Scotland for the face of the Church is generally of our reformed Religion: yet hath the Papist part so great a sway in the country and so mighty a support of the Nobility, that not many years since they encountered the earl of Arguile in the field & gave him the overthrow. Howbeit they fled before the face of the king when the came in person, leaving their houses & country at his majesties devotion.  
England is much more divided into sects especially into three, the Protestants only allowed by authority in the Realm, the Papists who pretend antiquity, & thirdly ourselves who noless desire to reform the Protestant abuses, than they have done the Papists. The state of his Majesty's Dominions standing thus then as you see, what wise man can wish him to stuire much against any? For what man may justly repine if he but only abstain from violence? We may very well content ourselves that our king is of our faith, & will not suffer us & our doctrine to be either disgraced or defaced. & a temperate course with the Papists may win them to be as ready as others to withstand all foreign invasions or home insurrections if either of both under what pretext soever should happen. And in like case as was our Portugal voyage, or upon any revolt of the Indians, or tumult in France, ten thousand Papists would do more service in winning to them the inhabitants of those parts (being as they are affected in religion) then thrice told so many of us. Thus may you see what mildness will do & how lately Repentance may follow the green & unripe heads of Roboam's young unadvised & violent counsellors.  
I will add yet an example in the Monarchy of the Turk, who (governing himself only by the light of natural reason as we may do when it is without prejudice to the gospel) set down as a Maxim in policy to climb the better to that greatness whereto he aspired, not to force the conscience of his subjects, nor ever to change with violence the Religion in such kingdoms as he might happily subdue. Whereupon some have more easily yielded unto his conquest, & others oppressed by their own Princes, & perturbed with civil wars have called the Turk unto them, & made him lord of the whole land which they would never have done, if it had been his custom to force any against his conscience in matters of Religion.  
Luther himself being pressed by the wars of Charles 5. dealt earnestly with the Germans to call in the Turk, hoping that under his government he might more freely preach the gospel. & for the greater glory of their nation, & their Prince his advancement the French do best like the same course of toleration in Religion, & have found by practice that they live in peace with the exercise of both religions all most in all their towns. not without great hope that in revolution of times their king may have thereby a more easy access unto the empire or to other states as occasion falls.  
The States of the united Provinces have offered him such an entry into their country as he should never have obtained, if there had been the least suspicion of forcing their consciences, & in vain should he aim at the kingdoms of Navarre, & Naples, or the Duchy of Milan, were he an enemy to their Religion. Why then might not our king take the like course for occasions or pretensions abroad, & his safety at home, it being the readiest way to keep all his forces united, & all his subjects in most dutiful affection towards him & his royal issue. For whosoever considereth the multitude of his people & their valour, how easily they are levied, how speedily embarked for any country, shall find that our king may with greater reason aspire to the election of the Empire in case he did affect it then any other, or some of his noble issue be chosen kings of Poland, or be ready to embrace any occasion offered for the increase of this Monarchy.  
The French king was glad to see our late Queen embarked in the wars of the low Contreies', at what time perchance by reason of his troubles she might have recovered the Duchy of Normandy, & perhaps the better part of France as she was once resolved to have done by the advise of Duke Cassimer, & she had gone forward had it not been laid clearly before her eyes how odious she had made herself unto that nation by persecuting her subjects at home with taxations & torture. & to this purpose they published in print the severe laws which she had made against the Mass & the Papists.  
They that called in the Spaniard would have yielded more willingly to their ancient Dukes of Normandy, had thy not been withdrawn with fear of losing the exercise of their Religion. And if France should fall again (as it may) into the like danger upon some new occasion, were it not to be wished that such parts their of as would seek to be under the government of a stranger, might fall rather into our hands then any other?  
By this you may perceive that the Marquis Rosne his conceit was not to our disadvantage. For they of the Religion in France in time of civil wars may give us an entry, & the other the rather for our alliance with many of their Princes will give us a plank to pass over for their relief.  
I dwell not in these examples as desirous of war, for I wish his Majesty for his more assurance at home to strengthen himself abroad in civil amity with all, with France, with Spain, yea with the Pope himself. for it is no wisdom to make light of any man's friendship. I wish his Majesty likewise to entertain as he doth all his subjects with sweet behaviour to cut of all occasions from foreign Princes to support his subjects or disunite his kingdoms, which they never wished to see so united in one. His Majesty therefore hath great reason to cherish all indifferently, & to put none out of his English Ark, no more than Noah did out of his, where as you know there were beasts of all kinds. Ireland was a great temptation to the Spantard, & the French take little pleasure at this marriage with Scotland, whence they were always wont to have relief when our armies were in France.  
All things are best preserved by such means as they are begotten. God hath made him our king without bloodshed, and with such peace he may reign more assuredly then by any force or violence. The Turk as I have said got many kingdoms by tolerating their Religions: but when there arose a new sect in his own law, passion & presumption made him forget the Principle by which he grew to be so great, & so he lost by one revolt the half of his Empire (which now the Persian enjoyeth) whilst by War & force he strived to gain them. The means to appease dissensions are not rough speeches nor hard usages, which if in all quarrels it be true (as Solomon saith) then is it much more in matters of understanding as are faith and Religion, wherein whensoever willfullnes is joined, persuasion may perhaps prevail alone, but force without reason never.  
All violent proceed engender grudge of heart in him that is oppressed; and provoketh to revenge, if gods grace hinder not, & so commonly is of small continuance because the subject (quitting thereby the natural affection due to his Prince and country) seeketh for redress abroad, and resteth his affection most commonly upon the open and professed enemy of the state.  
Queen Elizabeth was highly blamed of all statesmen abroad that she being too straight with her Papistical subjects at home for the education & bringing up of their children, gave them thereby occasion to seek to foreign Princes, where they might suck from their youth affection to her enemies. His Majesty in my poor opinion may do much better to call them home not by threatening Proclamations which hitherto we see could never prevail, but by permitting them at home such instruction as god shall inspire in their hearts according to his eternal election, and predestination for every good gift and faith especially is from above. Force none to fly their country by persecution, and few or none will go to be priested abroad.  
Finally, in reason of state, if you will have his Majesty straight laced that he may not look upon a Papist, nor abide a Mass within high Realm, where shall you find in Christendom a worthy match for the Prince his son? No daughter of France or Spain will come into England without their chapels open after the Papists fashion. Shall we let Flaunders upon this scrupulous point befall to france, or shall not we rather seek it for ourselves by the marriage of a daughter of Spain? And whereas all the Crown of Spain may descend upon a daughter both by their ancient laws, & the present probability, shall we leave that garland to others & deprive ourselves by such nice points of all possibility to that succession? I tell you plainly my conceit, we should do his Majesty and the realm hearing great wrong, & very much hinder the propagation and course of the gospel.  
Let us therefore here after use a more Christian and charitable proceeding with them that differ from us in Religion if they cannot be persuaded by our life and doctrine to be of our felloweship and communion, let them remain a gods name (as they are) Recusants. for to compel them by penal laws to our churches or to receive the supper of the lord cannot be called by any pretext an Apostolical reformation, for if our treasure be pearls indeed, why shall we cast them before swine and dispense them to men unworthy? Paul saith that in such things we must shun them & not admit them so long as they remain faithless. for as god & Beliall have no participation, so the faithful and unfaithful may not have part together nor eat of the altar of god & altar of Idols.  
Let us rather practise the means which we find in the word to reclaim such as err, & in the mean time live in moral amity one with an other, for the good & security of our king and country & the advancement of his posterity, and abstain from all force for pressing of men's consciences. And so to conclude, since this manner of proceeding by violence hath often done much harm and never good (as by sundry examples both at home & abroad is evident) it is good we be not singular but conform our appetites & opinions to the example of our saviour, the inclination of our sovereign, the wisdom of his most honourable Council, & common course of the whole world. And thus much for the defence of my opinion & (as I hope, at least wise wish) reformation of yours. To which howsoever it shall please god to give his blessing, yet account me still your friend & as faithful in the lord now as ever.  
FINIS.